Ruling on Taking Citizenship of Non-Muslim Countries

Ruling on Citizenship of Non-Muslim Countries in Islam

Ash Shaykh Al-Allamah Yahya ibn Ali Al Hajoori

14-Safar-1438 H (Yaum-ul-Ithnain)

Question:

Is it permissible (for the citizens of Muslim countries) to take the citizenship of countries of disbelief to take advantage of it in traveling (around the world) and not to live in those countries?

Answer:

بسم الله الرحمن الرحيم

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه أما بعد ..

The majority of the scholars are upon prohibition of taking the citizenship of disbelievers to avoid

• being their supporters/helpers 

• increasing their numbers

• getting influenced by their ways

• being from them

This is based on various proofs, from them:

Allah’s saying:

“Let not the believers take the disbelievers as Auliya (supporters, helpers, etc.) instead of the believers, and whoever does that will never be helped by Allah in any way, except if you indeed fear a danger from them. And Allah warns you against Himself (His Punishment), and to Allah is the final return.” (Aal Imran – 28)

And Allah said:

“Those who take disbelievers for Auliya (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory. And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell,” (An-Nisa – 139-140)

What to take note from this ayah is: “do they seek honour, power and glory with them?” and “then sit not with them”

So in this, there is prohibition of being with them under any situation.

For this Allah has made it obligatory to separate from them. So Allah said,

“Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allah spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! – (An-Nisa – 97)

And Abu Dawud and Tirmidhi and Al Hakim have narrated and Al Hakim declared it to be Sahih the hadeeth of Samurah ibn Jundub (Radiallahu anhu) from the Prophet (Sallallahu alaihi wa sallam) that he said : “Anyone who associates with a polytheist and lives with him, then he is like him.”

And his (Sallallahu alaihi wa sallam) saying : “I am free from every Muslim that lives among the idolaters.” They said: “O Messenger of Allah, How is that?”. He said: “They should not see each other’s fires”. (Abu Dawud, Tirmidhi, Graded as Sahih by Al Albani)

And the narration of Bahz ibn Hakim from his father then from his grand father that the Messenger of Allah (Sallallahu alaihi wa sallam) said : “Allah -Azza wa Jall- does not accept any deed from an idolater after he becomes a Muslim, until he departs from the idolaters and joins the Muslims.” (An Nasaaii, Ibn Majah)

An Nassaii has reported on the authority of Jareer that he said, I pledged to the Messenger of Allah (Sallallahu alaihi wa sallam), to perform the Salah, pay the Zakah, be sincere toward every Muslim and forsake the idolaters.

And in Sahih Muslim, from the hadeeth of Buraidah that the Prophet (Sallallahu alaihi wa sallam), if dispatch a commander from an expedition or an army he used to advise them with few matters and from them, call them to migrate from their lands to the land of Al Muhajireen.

So taking their citizenship can make a person fall into these prohibited matters, may be directly from the person who takes the citizenship or from those whom he left behind after his death.

And taking the citizenship make him to be a citizen of that country and he has to obey their constitution and their laws. And that person becomes one of the citizens of that country and what applies to them applies to him and he have to follow their personal laws, and he cannot control his children -both males and females- if they reach a particular age as per their laws. So because of this seeking the citizenship of countries of disbelievers is prohibited.

And the advantage (ease in traveling around the world) that was mentioned is not from the necessities that make the prohibited matters permissible and this is whether taking their citizenship involves submitting to their constitution and to their laws or not because it is prohibited to increase their numbers.

And from the evils of this:

The fear on the children that they will be wasted. Taking of their citizenship may result them (the children) being citizens of the country of disbelievers so they will be wasted. And one might prevent his children from taking the disbeliever’s citizenship while he is alive, but it is not sure that they will not search for that citizenship (because of worldly desires) after his death.

And in this, imitating the disbelievers, it is established in the hadeeth that “whoever imitates a people then he is from them”.

Shaykh-ul-Islam told in Iqtida Siratul Mustaqeem, “Imitating in outward appearance will result a kind of love, affection and loyalty inside, as the love inside result imitation in outward appearance. And this is something witnessed by what we sense and experience”.

📜 Source:

https://www.qandabenefits.com/1942/ruling-on-taking-citizenship-of-countries-of-disbelievers

TWO additional points related to the above Fatwa:

POINT 1:

An example of a ضرورة: The Muslim who is born and bread in a non-Muslim country, or a non-Muslim who embraces Islam in that country, who have no access to any other travel documents, nor do they have the ability to travel/seek refuge in a Muslim country without firstly claiming citizenship therein. 

POINT 2:

Do we have to destroy our passports from the non-Muslim countries after relocating to Muslim lands? 

Some of the scholars have mentioned that, if the passport is the origin of his nationality such as a man is from France or America and that is his original nationality, then he should keep it because he will need it. This is because he is originally from that land and perhaps he will need it. However, if he took the passport and he is from another country, then the passport of his original country is sufficient for him. It is upon him to get rid of the other passport [as it comes in the Hadith]: "Whoever leaves something for the sake of Allah, Allah will replace him with that which is better".

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Islamic Advice for Dealing with Parental Pressure to Study and Work

Islamic Solutions to Family Pressure on Studying and Career Choices

I received the following email:

“...I am a Muslim sister from Australia and I am really struggling with what I should do. I finished school last year and so my parents pushed me into studying. I initially wanted to study the deen and stay at home as I know it would be best. I knew the fitna of university and so that was I definite no for me. My parents eventually pushed me and pressured me to studying something and so my other family as well. I went to college and now study two days a week and I really want to stop what I am doing as I have seen enough haram. Everyone is pushing me to study another subject and start working even though I have explained to them the wrongs of free mixing. I don't know how to deal with the pressure. Everyone thinks I have no goals or that I'm not doing anything with my life. I seriously don't know what to do. They want me to be able to also support my future husband and compare me to so many other working/studying wives as the expenses here in Australia is really high especially where I live where you can barely get by on an pretty decent income from one person. How do I get to study full time deen when I am in this type of environment/ also can't find any good full time courses online.” 

____

Advice 1: Don't obey anyone; including your parents, if they invite you to commit Ḥarām

Imām Al-Barbahāri [D. 329] states (under point 125 in his Sharh As-Sunnah):

(ومن السنة أن لا تطيع أحدا في معصية الله ولا الوالدين والخلق جميعا ولا طاعة لبشر في معصية الله...)

“From [the tenets of the] Sunnah is to not obey anyone in disobeying Allāh; not the parents and certainly not anyone else from the creation. There is NO obedience to a human being in disobedience of Allāh.”

Advice 2: You should remain firm in your decisions and not falter under pressure.

{ وَإِن جَـٰهَدَاكَ عَلَىٰۤ أَن تُشۡرِكَ بِی مَا لَیۡسَ لَكَ بِهِۦ عِلۡمࣱ فَلَا تُطِعۡهُمَاۖ وَصَاحِبۡهُمَا فِی ٱلدُّنۡیَا مَعۡرُوفࣰاۖ}

“But if they pressure you to associate with Me what you have no knowledge of, do not obey them. Still keep their company in this world courteously.” [Surah Luqmān: 15]

 

We learn from this Āyah that firmness upon the straight path does not mean behaving rudely and harshly to your parents. 

Advice 3: Show your parents that you are sincere and serious about practicing the Deen, and not just looking for excuses to stay at home. For example, if on one hand you're telling them free-mixing is haram but you stay at home to watch TV all day, or you go out shopping with your girlfriends; that's not a good sign. Whereas if you're at home reciting Qurʿān, actively seeking knowledge, supporting your parents with household chores, etc., this goes some way to prove how serious you are. 

Advice 4: Fear Allah (especially in your private life) and work righteous deeds 

{ مَنۡ عَمِلَ صَـٰلِحࣰا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنࣱ فَلَنُحۡیِیَنَّهُۥ حَیَوٰةࣰ طَیِّبَةࣰۖ وَلَنَجۡزِیَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُوا۟ یَعۡمَلُونَ }

“Whoever does good, whether male or female, and is a believer, We will surely bless them with a good life, and We will certainly reward them according to the best of their deeds.” [Surah An-Naḥl: 97] 

Advice 5: Be patient!

  

{أَحَسِبَ ٱلنَّاسُ أَن یُتۡرَكُوۤا۟ أَن یَقُولُوۤا۟ ءَامَنَّا وَهُمۡ لَا یُفۡتَنُونَ}

“Do people think once they say, “We believe,” that they will be left without being put to the test?” [Surah Al-ʿAnkabūt: 2]

Narrated Khabbab ibn Al-Arat: 

We complained to Allah's Messenger (of the persecution inflicted by the disbelievers) while he was sitting in the shade of the Ka’bah, leaning over his Burd (i.e. covering sheet). We said to him, "Would you seek help for us? Would you pray to Allah for us?" He said, "Among the nations before you a man would be put into a ditch that was dug for him (buried alive), and a saw would be put over his head and he would be cut into two pieces, yet that would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion.

By Allah, this religion (i.e. Islam) will prevail till a traveler from Sana (in Yemen) to Hadrarmaut will fear none but Allah, or a wolf as regards his sheep,

 وَلَكِنَّكُمْ تَسْتَعْجِلُونَ 

but you (people) are hasty.” 

[Bukhari, 3612]

Advice 6: Advise your parents through your good conduct and wise admonishment. Remind them that a righteous child is the one who will be of real benefit to them.

The Messenger of Allah (ﷺ) said: "A man will be raised in status in Paradise and will say: 'Where did this come from?' And it will be said: 'From your child's praying for forgiveness for you.'" [Sunan Ibn Majah, 3660, graded 'Hasan' by Sheikh Albani]

Caution your parents from the dangers of free-mixing. Remind them of the evils that you encounter at college. Perhaps if they know the reality of what's going down, they would think twice before compelling you to attend.

Advice 7: Supplicate to Allah to rectify your condition 

Advice 8: Allah's riqz is not confined to free-mixing. Just to give you some ideas:

Advice 9: Consider marriage to a righteous man. This may be a suitable escape route. Consult your parents of course. 

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What to Do with Hāram Earnings: Islamic Guidance on Using and Disposing of Illicit Income

How to Handle Hāram Earnings and Purchases: Islamic Advice on Repentance and Disposal

QUESTION:

I earned money while working in a ḥarām job. I knew the job was ḥarām at the time but I continued working because I was overcome by weak Ēmān. But recently - Al-ḥamdu lillāh - I moved on to a ḥalāl job. My question is: This current ḥalāl job is going to pay me at the end of the month, so can I use my earnings from the previous job to get by for this month. Also, what do I do with the rest of the earnings and the clothes, shoes, purchases I made using the ḥarām earnings?

ANSWERS:

Sheikh Muḥammad Bā Jammāl ḥafidhahullāh:

كل ما كان من مال حرام لا يجوز له استخدامه ولا الانتفاع به وإنما يخرجه على معنى التخلص لا التصدق. ما كان من مال حرام فيصرفه في مصالح المسلمين العامة من سداد فواتير الكهرباء والماء حق المساجد. وأما الثياب فلقوم كفار والله اعلم. ونشكره على توبته ونوصيه بالصبر والاحتساب والثبات والقناعة. ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب. 

It is not permissible to use or benefit from any ḥarām wealth, but rather one must give it away in order to dispose of it - not as a charitable act. Any ḥarām money should be spent on the general interests of the Muslims, such as paying electricity and water bills for masjids. As for the clothes, they should be given to the disbelievers, and Allāh knows best. We thank him for his repentance and advise him with patience, anticipation of Allāh's reward, steadfastness and contentment. And whoever fears Allāh, He will make a way out for him and provide for him from where he does not expect. 

Sheikh ’AbdulKhāliq Al-’Imād ḥafidhahullāh gave a similar answer and mentioned other examples of spending on the general interests of Muslims, such as buying cleaning products for the masjid, improving toilet facilities, etc. https://t.me/madrasatuna/3112 

Sheikh Muḥammad Al-’Ansi ḥafidhahullāh mentioned another way to free oneself from ḥarām, which is applicable in the case of houses, cars, lands, etc. He said that it's not realistic to tell someone to get out of the house he lives in or to burn his car down (because it was acquired through illicit means). Instead, they can compensate for this by giving its worth (immediately or eventually) in charity from their ḥalāl earnings. This alternative was given by Ibnul Qayyim in Zaad Al-Ma’aad. 

https://t.me/madrasatuna/3113

Sheikh Najīb Ash-Shar’abi ḥafidhahullāh:

إن كان مضطرا إلى المال الذي جمعه من العمل المحرم فإنه يأخذ منه قدر اضطراره، فإن زالت ضرورته أو كان في غنى عنه أصلا فإن الواجب التصدق به على الفقراء والمساكين أو في أعمال البر بنية التخلص منه. والملابس حكمها حكم المال.

If he is in dire need of the earnings from the ḥarām work, he can use from that according to his necessity. If his necessity is removed, or he is not in need of it at all, then he must donate it to the poor and needy or in charitable causes with the intention of getting rid of it. And the clothes are subject to the same ruling as money.

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What is the ruling on SHARING PICTURES OF THE DEAD AND INJURED

SHARING PICTURES OF THE DEAD AND INJURED

1. Image making [of anything that possesses a soul] is forbidden and is a major sin. There are 7 different punishments that can be extracted from the ahadīth mentioned in regards to image making, irregardless which means is used to create the image, so it is forbidden and a major sin. 

2. Making and sharing images of the dead is even WORSE since it contains humiliation towards the deceased person and the family and loved ones of that person. We have to honour even the graves of the Muslims by taking off our shoes. What then about the Muslim that is in the grave itself. 

3. When these images are uploaded online it is very difficult to remove them. This leaves feelings of sorrow and sadness every time it’s seen, even for years. 

Shaykh Ibn ‘Uthaymeen ‏رحمه الله mentioned about giving condolences to a dead person’s family that this is something that should be immediate. If you have not met that relative for years then do not mention these words of condolences because you’re going to revive the pain. 

By putting pictures of these people online this is something that will add on to misery, every time these are seen.

4. When the Muslims see the capability of their enemies this is something which strikes fear into their hearts and this opposes the objectives of the sharī’ah. The sharī’ah has commanded us to prepare whatever we can:

وَأَعِدُّوا۟ لَهُم مَّا ٱسۡتَطَعۡتُم مِّن قُوَّةࣲ

And make ready against them all you can of strength.

[Al-Anfal, āyah 60]

Part of strength is strength of heart and being brave. Showing dead, injured and begging brothers of ours, this weakens the hearts of the Muslims.

And another note: We see that it is mainly charity organisation sharing these images and only Allāh knows where these donations are going. 

If you are going to help then do so through trustworthy and reliable means.

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What is the The Ruling on Using Skin Lighting Creams

Ruling on Using Skin Lighting Creams

【 حكم إستعمال الكريمات لتغيير لون البشرة ؟  】

 

✒️Translated by Abbas Abu Yahya

👤Shaykh Muhammad bin Salih al-Uthaymeen was asked:

What is the ruling on using skin lighting creams?

The Answer:

 ‘If this lightning of skin actually occurs then it is prohibited, in fact, it is from the major sins. This is because it is exceeding in changing the creation of Allaah than is tattooing.

It is affirmed from the Prophet sallAllaahu alayhi wa sallam that he cursed the woman who wore hair extensions, the woman who requested hair extensions, the woman who got tattoos and the woman who requested tattoos.

It is reported by Bukhari and Muslim from Abdullaah bin Mas’ood who said:

لعن الله الواشمات والمستوشمات، والنامصات والمتنمصات، والمتفلجات للحسن، المغيرات خلق الله

Abdullaah bin Mas’ood said:

ما لي لا ألعن من لعنه رسول الله صلى الله عليه وسلم

‘How can I not curse the one whom the Messenger of Allaah sallAllaahu alayhi wa sallam cursed.’

The Waaseelah الواصلة : the woman whose hair on her head is short and she wears extensions either from hair or what resembles it.

The Mustawseelah المستوصلة : the woman who requests someone to put extensions into her hair.

 The Washimah الواشمة the woman who gets Tattoos: this is to prick the skin with a needle etc to apply a tattoo on it.  Then to apply the place of where the needle pricked with alcohol etc which changes the colour of the skin to another colour.

The Mustawshimah المستوشمة: the woman who requests tattoos.

The Namisah النامصة: the woman who plucks facial hair, like eyebrows etc, from herself or from another woman.

The Mutanamisah المتنمصة: the woman who requests another to pluck her facial hair.

The Mutfalijah المتفلجة:  the woman who requests someone to put a gap between her teeth. To scrap teeth with a file until there is a gap between the teeth.

All of these are changing the creation of Allaah.

What is mentioned in the question is more exceeding in changing the creation of Allaah Ta’ala than what is mentioned in the hadeeth. However, if the change is not permanent like using henna etc then there is no problem with that.

This is because it can be removed like Khol and colouring the cheeks and lips.

Therefore, it is obligatory to be careful and to warn against changing the creation of Allaah.  Also to circulate warning against this among the Ummah so that evil does not spread and the situation becomes worse and returning back from it becomes difficult.’

📑[Majmoo Fatawa Ibn Uthaymeen 20/17]

🔗 https://followingthesunnah.com/part-4-the-islamic-ruling-on-tattoos-the-ruling-on-using-skin-lighting-creams/

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Is depression one of the disease of the heart? And if so what is the cure?

Is depression one of the disease of the heart? And if so what is the cure?

🔹 Answer:

Bismillahi Taʿālā

Assalāmu ʿalaykum warah‌matullāhī wabrakātuh,

At the outset, we should not see everything in a linear fashion. While the linear thought process is easy to grasp, life is not linear. It is constantly being influenced by different factors. There can be a number of these factors which leads towards depression.

Just as there are medical and psychiatric procedures to tackle depression, Islam also gives guidelines towards restoring such balanced state of contentment.

Every individual will have different conditions and factors that cause his depression may be different. This is why the psychiatrist would go through multiple sessions to assess the key factors contributing towards the depression. Sharīʿah does not discourage taking such medical treatments. In fact, Islam complements these efforts to keep a healthy mindset and disposition.

In Islam we recognize that Allah Taʿālā is the absolute power over all the factors that may contribute towards one’s depression. Hence, it is pivotal that along with medical procedures which tackle any physical factors, we ultimately rely on Allāh to guide us through emotional, mental and religious factors as well.

Rasūlullāh ﷺ taught a great supplication for such instance.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الهَمِّ وَالحَزَنِ، وَالعَجْزِ وَالكَسَلِ، وَالبُخْلِ وَالجُبْنِ، وَضَلَعِ الدَّيْنِ، وَغَلَبَةِ الرِّجَالِ

Allāhumma innī aʿūz‌u bika minal hammi wal hazan; wal ʿajzi wal kasal;

wal bukhli wal jubn; wa d‌alaʿi dayn wa ghalabati rijal

O Allah, I seek your protection from stress, depression, weakness, laziness, miserliness, cowardice, the burden of debts and being overpowered by men.

This beautiful duʿāʾ should be recited as much as possible, while focusing on the meaning and concientizing oneself that Allah is more powerful than all these factors and with the aid of Allah, overcoming these factors can become a breeze.

May Allah grant you complete contentment in life and rest from any difficulties therein, Āmīn

And Allāh Taʿālā Knows best,

Wassalamu ʿalaykum,

Mufti Faisal al-Mahmudi

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Ruling on whoever Lowers his Garment and Lengthens his Trousers 

Q: Some people lower their garments to be above the ankle, but their trousers remain long. What is the ruling on this? 

A: Isbal (lengthening and trailing cloths below the ankles) is unlawful and unacceptable (in religion) whether this is in shirts, garments, trousers, or Al-Bisht (A woollen robe worn by Bedouins). Isbal means lengthening and trailing clothes below the ankles. This is because the Prophet (صلى الله عليه وسلم) said:

 “The part of a garment which hangs below the ankles is in the Fire.”

 (Narrated by Al-Bukhari) 

The Prophet (صلى الله عليه وسلم) also said: 

“Three persons whom Allah shall neither speak to on the Day of Resurrection, nor look at, nor purify, and they shall have a painful torment: he who lets his Izar (lower garment) hang below his ankes (out of pride), he who reminds (the people) of what he gives, and he who sells his merchandise by false swearing.”

 (Narrated by Muslim in his Sahih). The Prophet (صلى الله عليه وسلم) said to some of his Companions: “Beware of trailing the lower garment, for it is conceit.” 

These Hadiths indicate that Isbal (lengthening and trailing clothes below the ankles) is one of the major sins even if the person doing so claims that he does not intend to show conceit at all. As for the person who wants to show conceit by doing so, his sin is worse, as the Prophet (صلى الله عليه وسلم) said: 

“Allah will not look on the Day of Judgment at him who drags his robe (behind him) out of pride.” 

This is because such a person committed both Isbal (lengthening and trailing clothes below the ankles) and arrogance. We implore Allah to grant us safety from this.

As for what the Prophet (صلى الله عليه وسلم) said to Abu Bakr when he said to him (صلى الله عليه وسلم): “O Messenger of Allah, my Izar slips down unless I hold it.” The Prophet (صلى الله عليه وسلم) said: "You are not of those who do it out of pride,” 

This Hadith does not indicate that Isbal is permissible for the one who does not intend to show conceit. It indicates that the person whose Izar slips down without intending to show conceit and the person who holds it just to be on the safe side, is guiltless. Some people lower the trousers under the ankle, and this is not permissible. The Sunnah of the Prophet (صلى الله عليه وسلم) is that shirts, and so on, should be halfway between the shin and the ankles according to all Hadiths.

May Allah grant us success! 

[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 6; pp. 383 - 384]

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What is the ruling on bodily hairs

Bodily Hairs

Sheikh Ibn Bāz raḥimahullāh said:

“The hair on the body is divided into THREE TYPES, and it has three conditions in the case of men and women: 

The first type: Hair that is impermissible to pluck, cut or shave, such as a man’s beard and a woman’s eyebrows. 

A woman does not have the right to remove her eyebrows, whether by cutting or otherwise, and she is also not allowed to remove any customary facial hair; because Allāh's Messenger ﷺ cursed the Nāmiṣah and the Mutanammiṣah; An-Namṣ refers to removing the hair from the eyebrows as well as the face; i.e. the usual customary hair. But if it is abnormal (hair), such as a beard and a mustache in the case of women, then there is no objection to removing it because it is a type of disfigurement. 

Similarly it is not permissible for a man to remove his beard. He is neither allowed to shave nor cut it; because the Prophet ﷺ commanded the beards to be left, let loose and kept uncut, and he instructed to trim and shorten the mustache. 

The second type: Hair that must be removed in the case men and women. It is Sunnah to cut this hair; i.e. armpit hair, pubic hair and the mustache. Armpit hairs should be plucked. The Sunnah is to pluck the armpits for both men and women, but if it is removed through other than plucking, there is nothing wrong with that.  

Likewise it is legislated to remove pubic hair; this may be done with a machine or using a razor; and this is the best, but it's also permissible to remove it using other means, such as using hair removal medicines; it's okay to use that for both men and women. 

And it is Sunnah for men to trim the mustache, as the Prophet ﷺ instructed: “Trim the mustache and grow the beards, remain distinct from the polytheists.” It is also prescribed for men and women to clip the nails, and this should be done within forty days. Men and women must not leave armpit and pubic hair, and nails to grow for more than forty days. Also, a man must not leave the mustache to grow for more than forty days. They have to cut that before forty days; i.e. they must trim the mustache, clip the nail, pluck the armpits, shave the pubic hair before the completing forty days. This is what has been legislated. 

The Third type: any other type of hair, such as the hair on the legs, upper arm, abdomen, chest, etc., there is nothing mentioned with regards to this as far as we know; whoever leaves has right to do so and whoever cuts it has right to do so...; the matter is flexible in-shā-Allāh.” 

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What is the Ruling on women driving cars

Ruling on women driving cars

Sheikh Albani rahimahullah said:

إن كان يجوز لها أن تقود الحمارة يجوز لها أن تسوق السيارة.

“If it is permissible for her to ride a (female) donkey then it is permissible for her to drive a car.” 

Everyone laughs...

الشيخ :وهل من قائل لا يجوز؟ هل من قائل لا يجوز لها أن تسوق الحمارة ؟. لا... ما قال أحد بهذا؛ لكن قيل بالعكس.

Sheikh: Is there anyone who says it is not permissible? Is there anyone who says that it is not permissible for her to ride a donkey? No...no one said that; But the opposite was said (i.e. Impermissiblity or women driving cars).

السائل: شيخنا أليس فيه فرق أن تقود وأن تركب؟

Questioner: Our Sheikh, isn't there a difference between driving [a car] and riding [a donkey]?

الشيخ: وأيهما أستر؟

Sheikh: Which is more concealing?

السائل: تقود.

Questioner: Driving. 

[الأجوبة الألبانية على الأسئلة الأسترالية، الشريط الثاني ( 00:44:22)]

He said in another Fatwa:

تكلمنا في هذا كثيرًا ولا فرق عندنا بين المرأة والرجل بشرط أن كلًا من المرأة والرجل يتقي الله في مركوبته ، ولا يستعملها في معصية االله - عز وجل -، والحكم واحد. 

“We have spoken about this a lot, and for us there is no difference between a woman and a man [in this regard], provided that both the woman and the man fear Allāh pertaining to their mode of transport, and they do not use it to disobey Allāh - the Almighty, but the the ruling is one and the same.” 

Similarly, Sheikh Muqbil rahimahullah said:

إذا كانت امرأة صالحة، ولا يكون مشيها أو الذي تقطعه بالسيارة سفرا، ولا يخشى عليها من الفتنة، فإن السيارة تيسر لها الفساد، فإذا كانت امرأة صالحة مأمونة - وقليل ما هن - فلا بأس، ففي مسند الإمام أحمد عن عمرو بن العاص رضي الله عنه أن النبي ﷺ رأى غرابا أبقع، وفي بعضها: أعصم. قال: مثل الصالحات من النساء كهذا. فالقليل من النساء التي ربما لا تفتن وإلا ربما كانت السيارة تساعدها على الفساد واللقاء بأخلائها.

“If the woman is righteous, and if the distance she covers by car does not constitute safar (ie: a journey), and there is no fear of al-fitnah (ie: temptation for her), as the car can facilitate falling into sin, If the woman is a ṣāliḥah (ie: righteous) and trustworthy, though few are such, then there is no problem. In Musnad al-Imām Aḥmad from ʿAmr b. al-ʿĀṣ (may Allah be pleased with him), it is narrated that the Prophet ﷺ saw a crow with a white feather on its back or belly. He said: “The example of As-ṣāliḥāt (ie: a righteous woman) compared to the general population of al-nisāʾ (ie: women) is like this (crow).” Therefore, there are few women who might not be tempted. Because the car might help her to commit corruption and meet with her male friends.” [Muqbil b. Hādī al-Wādiʿī, Ġaratu ʿl-Ashriṭah 2/190]

Sheikh Fawzān حفظه الله ⤵️

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Why every locale should follow their own moon sighting

EVERY LOCALE FOLLOWS THEIR OWN MOON SIGHTING 

Kurayb repoted: I came to Syria and tended to my needs. The crescent of Ramadān appeared over me while I was in Syria and I saw it on Friday, then I came to Medina at the end of the month. Abdullah ibn Abbas (may Allah be pleased with them) asked me about it and I mentioned the crescent. Ibn Abbas said, “When did you see it?”

I said, “We saw it on Friday night.”

Ibn Abbas said, “You saw it?”

I said, “Yes, people saw it and they fasted, as did Mu’awiyah.”

Ibn Abbas said, “But we saw it on Saturday night, so we will continue fasting until we complete thirty days or we see it.”

I said, “Is it not enough that Mu’awiyah saw it and he fasted?”

Ibn Abbas said, “No, such was the command of the Messenger of ALLĀH ﷺ.”

{Sahih Muslim #1087}

Al-Tirmidhi said, “The people of knowledge act upon this tradition, that the people of every land have their own moon sighting.”

{Sunan al-Tirmidhi‌ #693}

Shaykh Ibn ‘Uthaymeen (may ALLĀH have mercy on him) was asked about those who call for the ummah to be united in fasting and for the moon sighting to be based on its sighting in Makkah. He said (at the conclusion of his words):

"... the evidence of both the texts and science indicates that we should establish a separate ruling for each place when it comes to starting and ending the fast, and this should be connected to the physical sign which ALLĀH has described in HIS Book and which HIS Prophet Muhammad ﷺ established in his Sunnah, namely the sighting of the moon and the sighting of the sun or dawn."

{Fatawa Arkaan al-Islam || Page 451}

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What is the ruling on taking photographs, when they are for necessity and when they are for adornmen

Fatawa on the ruling of Photos:

🔸 Question:

What is the ruling on taking photographs, when they are for necessity and when they are for adornment?

Answer:  Pictures of living (humans and animals) are unlawful except for necessity.

Examples of necessity include identity photos, passport photos, or photos of criminals for the purpose of identification and then arrest when they commit a crime or attempt to flee.

📖 Permanent Committee for Research and Verdicts

Fatawa Islamiyah Darussalam Vol:8 page no .156

🔸Shaykh Bin Baz رحمه الله:

Question: What is the ruling concerning hanging a picture on the wall? What is the ruling concerning owning pictures of people?

Answer: It is not allowed to hang a picture or keep a picture of any being that possesses a soul. It is obligatory to destroy such pictures. This is because the Prophet (sallallaahu ‘alaihi-wasallam) said,

“Do not leave any image, but [instead] efface it.”  [1] 

It was confirmed in the hadith of Jabir radiyallaahu ‘anhu that,

“That because the Prophet (sallallaahu ‘alaihi-wasallam) prohibited having pictures in houses.”  [2]

Therefore, all pictures meant for remembrance should be torn to pieces or burnt. However, pictures that are needed out of necessity, such as for official identification purposes and so forth, may be kept.

[1] Recorded by Muslim.

[2] Recorded by Tirmidhi and Ahmed. Al-Albani says it is Sahih

📖 Shaykh Abdul-Azeez Bin Baz

Islamic Fatawa Regarding Women – Darussalam Pg.41-42

🔸 Question:

What is the ruling concerning taking pictures using a mobile phone considering some people say that it is just capturing a shadow and there is no prohibition in that, so what is the ruling concerning that?

Answer: For HIM there is no prohibition in that, as for the Sunnah and the evidences then picture taking/making in general is Haraam (prohibited) and the picture maker is cursed. And he will receive from the most severest of punishments on the Day of Judgment. So what is it that takes the mobile phone out from this generality? The Messenger made picture making Haraam without exception by any means; (whether that be by way of ) a mobile phone, a camera, by hand(sculpting) or by drawing, he made it absolutely Haraam. So who is he that makes an exception from what the messenger sallallaahu alaihi wasallam said and attempts to redress the messenger. Apart from that the Muhaqqiqeen (verifiers) from the Scholars make an exception in the case of necessity, if a person is in need of taking a picture for a necessity then it is allowed due to this necessity due to His saying – the Most High:

(وقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إلاَّ مَا اضْطُرِرْتُمْ إلَيْهِ )

while He has explained to you in detail what is forbidden to you, except under compulsion of necessity? 

[Surah al-‘An’aam:119]

As for picture taking as a hobby or as a form of art by the use of the camera or by hand or by any object then it is Haraam and it is not allowed except in case of necessity only. In accordance to the necessity it is a concession. It is a concession due to a necessity only.

📖 Shaykh Saalih al-Fawzaan

Taken from the Shaykhs lecture series:(Tafseer of Surah al-Hujuraat to Surah an-Naas) Monday 15 Shawwal 1427H.

🔸 Question:

When I go out on excursions with a group of friends, I take pictures to keep them as momentos. What is the ruling on taking pictures for this purpose?

Answer: The ruling is this practice is that it is unlawful, that is, if the picture is taken of something with a sole (a human or an animal),  The Prophet (sallallaahu alaihi wa sallam) said: The people who will be most severely punished on the Day of Judgement will be the picture-makers. [1] 

The Prophet (sallallaahu alaihi wa sallam) also cursed those who make pictures. As for taking pictures of things without a soul – a car, a plane, a tree, etc., – there is no harm in that.  And with Allaah is the facilitation to do what is right.

[1] Al-Bukhari no. 5950 and Muslim no. 2109.

 Shaykh Abdul-Azeez Bin Baz

Fatawa Islamiyah Vol. 8 Page 125

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Contact between lovers in improper and unlawful ways is a calamity and a real disaster.

Fear Allah and stick to what's halal:

Shaykh Muhammad al-Saalih al-‘Uthaymeen رحمه الله تعالى said: 

Contact between lovers in improper and unlawful ways is a calamity and a real disaster. It is not permissible for the man to contact the woman in this case, or for the woman to contact the man. If he says that he wants to marry her, then he must tell her wali (guardian) that he wants to marry her, or she should tell her wali that she wants to marry him, as ‘Umar (may Allaah be pleased with him) did when he offered his daughter Hafsah in marriage to Abu Bakr and ‘Uthmaan (may Allaah be pleased with them).

But if the woman contacts the man directly, this is the source of fitnah (temptation).

[As’ilat al-Baab il-Maftooh (Question no. 868)]

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Is it permissible for a Muslim to join the Christians in their celebrations, such as Christmas that is held at the end of December

Fatwa no. 8848

Question: Is it permissible for a Muslim to join the Christians in their celebrations, such as Christmas that is held at the end of December? Some people who claim knowledge sit with Christians in their feast gatherings and say that it is permissible. Is their opinion true or false? Is there any legal evidence for the permissibility of doing so?

Answer: It is not permissible to join the Christians in their celebrations, even if those who claim knowledge join them, because this increases their numbers and is a kind of support to them in sin and transgression. Allah (عز وجل) says (what means): “Help you one another in Al-Birr and At- Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.”

 [Surah Al-Ma'idah, 5: 2].

May Allah grant us success! May peace and blessings be upon our Prophet Muhammadﷺ, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta'

Chairman: 'Abdul- 'Aziz ibn 'Abdullah ibn Baaz

Deputy Chairman: Abdul-Razzaq ‘Afify

Member: ‘Abdullah ibn Ghudayyan

Member: ‘Abdullah ibn Qa’ud

[Majmu‘ul-Fatawa Al-Ifta' Collection 1, Vol. 2; pp. 76 – 77]

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Is It Permissible To Eat Food of the Disbelievers Prepared on Their Festivals?

Questioner: “al-salamu ʿalaykum.”

Shaykh: “Wa ʿalaykum al-salam.”

Questioner: “Kayf haluk (ie: how are you), Shaykh?”

Shaykh: “Allah yahfadhak (ie: may Allah preserve you).”

Questioner: “Can I ask you a question, Shaykh?”

Shaykh: “Tafadhal (ie: go ahead).”

Questioner: “In relation to the Christmas holiday which they are celebrating, is the food that they are giving out permissible for us to eat from?”

Shaykh: “No.”

Questioner: “Even if it may be after the celebration?”

Shaykh: “La, la yajuz (ie: no, no its not permissible).”

Questioner: “Tayyib (ie: alright) Shaykh, is it possible I can ask a second question?”

Questioner: “Not possible, you said to me only one question and that's all.”

Questioner: “Jazak Allahu khayran Shaykh.”

Shaykh: “Wa iyyāk.”

Muhammad Nasir ʾDin al-Albani, Silsilah Al-Huda wa ʾNur 565/7

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PROHIBITION OF HAIR ATTACHMENT

Asma' (May ALLĀH be pleased with her) said:

A woman came to the Prophet (ﷺ) and said: "O Messenger of ALLĀH! I have a daughter who had an attack of small pox and her hair fell off. Now I want to celebrate her marriage. Can I get her a wig?''

Thereupon the Prophet (ﷺ) said, "ALLĀH has cursed the maker and wearer of a wig.''

[Al-Bukhari and Muslim].

COMMENTARY:

This Hadith mentions women of three kinds, namely: 

1. One who patches or joins the hair. 

2. One who desires to have such hair. 

3. One whose hair are taken to mix with the hair of another woman. 

All the three of them have been cursed. Such artificial hair are called wig. 'Beauty Parlours' are very active in prompting the use of wigs and other shameful fashions. May ALLĀH save us from such evils.

{Hafiz Salahudeen Yusuf's Commentary on Riyadh us-Saliheen: Book 18, Chapter 296, Hadith 1642}

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Awakening Hearts: Natural Disasters as Signs of Allah's Mercy and Warning

Shaykh ‘Abdul-‘Aziz ibn ‘Abdullah ibn Baaz (رحمه الله تعالى ورحمة واسعة) said: 

"All the signs that happen in this universe that arouse sympathy like thunderbolts, fierce wind, floods that destroy everything, earthquakes that cause great destruction to lofty buildings, great trees, properties and mankind, volcanoes that destroy all that surrounds them, solar and lunar eclipses and other things with which Allah (عز وجل) tries His servant, are but means of frightening and warning them to give up aggression. 

This also may urge them to fear Allah (عز وجل) and return to Him. 

These signs also try their patience for what Allah (عز وجل) predestines. 

Moreover, the punishment of the hereafter is greater and the command of Allah (عز وجل) is superior."

[Majmoo 'al-Fataawa Ibn Baaz, Vol.: 9; pg. 157]

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Fasting on 9th of Ashura with the 10th

Fasting Supererogatory Fasts

#Is It Recommended to Fast on the 9th of Ashura with the 10th?

#The wisdom of fasting the 9th of ‘Ashoora’ with the 10th

#It is recommended to fast on the 9th of ‘Ashoora’ with the 10th

#Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on the day of ‘Ashoora and told the people to fast, they said, “O Messenger of Allaah, this is a day that is venerated by the Jews and Christians.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Next year, if Allaah wills, we will fast on the ninth day.” But by the time the following year came, the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed away.  Narrated by Muslim, 1916.

#Al-Shaafa’i and his companions, Ahmad, Ishaaq and others said: It is mustahabb [recommended] to fast both the ninth and the tenth, because the Prophet (peace and blessings of Allaah be upon him) fasted the tenth and intended to fast the ninth.

#The wisdom of fasting the 9th of ‘Ashoora’ with the 10th
Based on this, there are different ways of fasting ‘Ashoora’, the least of which is to fast the tenth only, but it is better to fast the ninth as well. The more one fasts in Muharram, the better.

#If one were to ask, what is the wisdom behind fasting the ninth as well as the tenth? The answer is:

#Al-Nawawi (may Allaah have mercy on him) said: The scholars among our companions and others said that there are several reasons for recommending fasting on the ninth day (Tasoo’a’):

1 – The intention behind it is to be different from the Jews who limit their fasting to the tenth day. This was narrated from Ibn ‘Abbaas.

2 – Jews used to fast on Ashura Day (10th of Muharram), After our Prophet (PBUH) saw this act, he asked Jews and Christians what is it about, and they told that they fast because Moses (Musa AS) was saved from the Pharoah this day. After hearing this, Prophet Muhammad (PBUH) said that we own Moses more than Jews and Christians, so he (PBUH) asked Muslims to fast on the 10th.

3 – The strongest of these reasons is in order to be different from the People of the Book. Shaykh al-Islam Ibn Taymiyah said: The Prophet (peace and blessings of Allaah be upon him) forbade resembling the People of the Book in many ahaadeeth. For example, he said concerning ‘Ashoora’: “If I live until next year I will certainly fast the ninth.” Al-Fataawa al-Kubra, part 6.

#Ibn Hajar (may Allaah have mercy on him) said, commenting on the hadeeth “If I live until next year I will certainly fast the ninth”:

#His concern to fast the ninth may be understood as meaning that he would not limit himself to that, rather that he would add it to the tenth, either to be on the safe side, or to be different from the Jews and Christians, which is more likely to be correct; this is what may be understood from some of the reports narrated by Muslim.” From Fath al-Baari, 4/245.

And Allah knows best.

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What is the ruling on men wearing gold rings

Ruling on Men Wearing Gold Rings

*Q: What is the ruling on men who wear gold rings?*

A: It is not permissible for men to wear gold rings neither before nor after marriage, because the Messenger (صلى الله عليه وسلم) forbade the wearing of gold rings in many Sahih (authentic) Hadiths. When Allah's Messenger (صلى الله عليه وسلم) saw a person wearing a gold ring in his hand, he (the Prophet) pulled it off and threw it away, saying: “Would one of you go to a burning ember and put it in his hand?” (Related by Muslim in the Sahih Book). This gives evidence to the fact that it is Haram (prohibited) for men to wear gold rings, and that this is not permissible at all even if for marriage

[Majmoo ’al-Fataawa Ibn Baaz, Vol.: 6; pg. 397]

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Fighting Under the Banner of Allah and His Prophet ﷺ: A Guide for Muslims

FIGHT UNDER THE BANNER OF ALLAH AND HIS PROPHET ﷺ:

The Prophet ﷺ said:

Whosoever fights under the banner of the blind, becoming angry for partisanship ('asabiyah i.e tribal-ship), calling towards it, or supporting it and then dies, he dies a death of (one in) the Days of Ignorance (Jahiliyah)." 

[ Sahih Muslim | 6/21 ]

It has been reported from Sulaiman b. Buraida through his father that when the Messenger of Allah (ﷺ) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say:

Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. 

Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. 

When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. 

Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of the Muhajireen and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajireen. 

If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). 

If they refuse to accept Islam, demand from them the Jizya. 

If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. 

When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated. 

When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.

[Sahih Muslim 1731 a, b]

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A CONTEMPLATION ON CHOICES AND CONSEQUENCES

Ibn Qayyim al-Jawziyya رحمه الله said:

 

“If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think about the pain that follows it and compare the two kinds. To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.”

[Al-Fawāid: Page 319]

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