Should he warn his friends against listening to this daa’iyah?

I am warning my friends from listening to a specific dae’yah for the following reasons:
1- He said that Iblees did not disbelieve.
2- He said that the actors / artists will enter the Jannah because of their arts.
3- He said that the Jews are not our enemy.
I am not saying what he did not say himself. I am saying this after I listened to his lectures while he says this. Please tell me if what I am doing haram. May Allah reward you.

Praise be to Allaah.
We appreciate your keenness for Islam but we must mention some important principles that every Muslim should follow.

Firstly:

Speaking about people is a serious matter, and praising them or criticizing them is something that is not to be taken lightly. Many scholars would refrain from talking about these matters because backbiting is a grievous sin, and the sin is compounded if the backbiting is about daa’iyahs, scholars or reformers.

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Every Muslim is sacred to his fellow Muslim: his blood, his property and his honour.” Narrated by Muslim (2564).

Ibn Daqeeq al-Eid said in al-Iqtiraah (34):

Indulging in (maligning) the honour of the Muslims is one of the ditches of Hell. End quote.

Being preoccupied with the mistakes of others and seeking them out is something with which people are afflicted nowadays. It would be better for them to seek beneficial knowledge and strive to speak good words and do good deeds.

However, “backbiting” may be permissible or even obligatory, if it is aimed at warning the people against the evil of an evildoer, misguided person or follower of innovation.

No one – including daa’iyahs and scholars – is infallible and free from error, rather no human can be free from error.

But these errors are of two types:

1 – Errors that clearly go against a clear text, or go against the consensus of the ummah. These errors must be pointed out, and it is not permissible to keep quiet about them.

2 – Errors in matters that are subject to ijtihaad, such as those concerning which there is no definitive text to indicate the ruling, but there are texts which may be understood as pointing to the ruling, or there are differences of opinion as to their soundness, or there are no texts concerning them at all, rather they are matters that are regarded as subject to ijtihaad by the scholars, as is well known. It is not permissible to denounce them or the one who follows them, but there is nothing wrong with debating them and explaining the correct point of view, as each scholar see it.

As for slandering the person himself and warning others against him, that varies according to the person and the extent of the error into which he has fallen, and the extent to which the Muslims benefit from his da’wah. If the man is calling people to a way other than the way of Ahl al-Sunnah wa’l-Jamaa’ah and is fighting the way of Ahl al-Sunnah, and praising other ways, or his way is based on innovated principles, even if he does not clearly declare that, then if there is some goodness in his message but the evil outweighs the goodness, he must be warned against lest the people be deceived by his words and he cause them to go astray.

There are some people – daa’iyahs – who claim to belong to Ahl al-Sunnah wa’l-Jamaa’ah, and do not promote any other way, but they have so many wrong and weird ideas that the bad effects of their call outweigh the good, and they are wrong more than they are right. These too must be warned against.

There is a third category of people who belong to Ahl al-Sunnah wa’l-Jamaa’ah, and who make some mistakes – which no human being can avoid – due to either misinterpretation or incorrect ijtihaad or weak knowledge or on the basis of what he believes is in the public interest of the Muslims and so on – but in general they adhere to the Sunnah, promote it and defend it, and their good aspects outweigh the bad, and the benefit that people get from their da’wah is greater than the harm that befalls some from following these mistakes. In this case we must point out the mistakes so as to warn people and advise them, and denounce evil, but it is not permissible to overstep the mark and slander the people themselves, or try to bring about their downfall and warn people against listening to them or learning from them, or accuse them of errors that they have not actually uttered. The fair-minded person can overlook a small slip if a person is mostly correct; what human being is ever right all the time and never makes a mistake?

We will focus here on some important principles which we must observe when looking at and judging others.

1 – The first principle: the basis of his knowledge and actions. If a person is seeking to follow the Messenger (peace and blessings of Allaah be upon him) and venerate his sharee’ah, inwardly and outwardly, then he may be forgiven, in sha Allaah.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, discussing Abu Dharr al-Harawi, al-Baaqillaani, al-Baaji and other Ash’ari scholars:

Moreover they all strove hard in the way of Islam and did good deeds, and refuted many of the proponents of heresy and innovation, and supported many of the Ahl al-Sunnah, as is obvious to anyone who knows anything about them, and who speaks of them with knowledge, sincerity, justice and fairness.

But because they were confused about this principle that was originally taken from the Mu’tazilah [i.e., denying that deeds are done by choice], although they are good and wise, they needed to refute it, so (by way of refuting it) they may have said statements that Muslims of knowledge and religious commitment found unacceptable. Because of that, people took two approaches: some began to venerate them for their good qualities and virtues, and some criticized them because of the innovation and falsehood in some what they said, but the best of ways is the middle way.

This does not apply only to these people, rather similar things happened to many people of knowledge and religious commitment. Allaah will accept good deeds from all of His believing slaves, and He will forgive their sins:

“Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful”

[al-Hashr 59:10]

Undoubtedly those who strive to seek the truth and religion by means of following the Messenger (peace and blessings of Allaah be upon him) will make some mistakes, but Allaah will forgive the mistakes, in answer to the du’aa’ to which Allaah responds from His Prophet and the believers when they say: “Our Lord! Punish us not if we forget or fall into error”[al-Baqarah 2:286].

If a person follows his own ideas and whims and desires, and begins to vilify those who differ from him for the mistakes that they make, thinking that he is correct after he tried hard, when in fact it is an innovation that is contrary to the Sunnah, then he has to be consistent, more or less, with those whom he respects among his companions. It is very rare to find anyone among the later scholars who is free of such mistakes, because there is a great deal of confusion and people are further away from the light of Prophethood by which guidance and correction are reached and doubt and confusion are removed. End quote.

Dar’ Ta’aarud al-‘Aql wa’l-Naql (2/102-103).

2 – The second principle: If it is known that he basically respects the laws of Allaah and follows His Messenger, both inwardly and outwardly, then his words and deeds should be measured against the standard of the Qur’aan and Sunnah, and his good deeds and bad deeds should be weighed up, along the lines referred to above.

Shaykh al-Islam (may Allaah have mercy on him) said:

All of that should be judged according to the general principle that when there are pros and cons, good and bad, or there are many of both, then one should determine which is prevalent. If the pros and cons are many and the good conflicts with the bad, if enjoining good and forbidding evil may achieve some interest and ward off some evil, then we should consider the opposite scenario: if what could be missed of interests or caused of evil is greater, then there is no need to take action and it may even be haraam to do so if the resulting evil will outweigh the benefits of taking action.

But the pros and cons are to be measured by the standard of sharee’ah. If it is possible to follow the texts then one should not turn away from them, but if there is no text then he should try his utmost to examine similar cases (in which the scholars passed judgement), and for the one who knows the texts of sharee’ah and has experience in this field and knows how to derive rulings from them, it is very rare that he would need anything else.

Based on that, if this person or group has some good practices and some bad practices, and they cannot see the difference between them, rather they will do all of them or abandon all of them, then it is not permissible to enjoin good and forbid evil in this case, rather the situation should be examined:

If the good practices predominate, then they should be enjoined to do them, even if that means they will also do some bad practices that are less significant. They should not be forbidden to do the bad practices if that will lead to them missing out on some good practices that are more significant. In that case, forbidding it would come under the heading of blocking people from following the way of Allaah and striving to prevent them from obeying Allaah and His Messenger (peace and blessings of Allaah be upon him), and stopping them from doing good deeds!

But if the bad practices predominate, then they should be forbidden to do them, even if that means that they will miss out on some good practices that are less significant. In this case enjoining what is good may lead to them doing even more bad deeds, and this enjoining becomes like enjoining something evil, and calling people to disobey Allaah and His Messenger!

But if the good and the bad are of equal significance, then they should neither be enjoined to do both or to stop doing both. In this case, sometimes enjoining good may be right and sometimes forbidding evil may be right, and sometimes neither enjoining good nor forbidding evil may be right, when the good and the bad are of equal measure and cannot be separated. This has to do with some specific cases.

But with regard to the type of deeds: good should be enjoined at all times and evil should be forbidden at all times.

With regard to an individual person or group: whatever good they do should be enjoined and praised and whatever evil they do should be forbidden and criticized, provided that enjoining what is good does not lead to missing out on an even greater good or committing an even greater evil, and that forbidding evil does not lead to committing an even greater evil or missing out on an even greater good.

If the matter is not clear, then the believer should strive until the truth becomes clear to him, and he should not do any good deed except on the basis of knowledge and good intention. If he does not do that he will be sinning, because failing to do an obligatory action is a sin, and doing that which is forbidden is also a sin. This is a very big issue. There is no power and no strength except with Allaah. End quote.

Al-Istiqaamah (2/216-219)

Shaykh Ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (7/311-315):

Whatever there are of the opinions of some scholars and seekers of knowledge with regard to matters that are subject to ijtihaad, the holder of that opinion is not to be rebuked or blamed if he is qualified to engage in ijtihaad. If someone disagrees with him it is more befitting to debate with him in a proper manner so as to arrive at the truth in the fastest way and so as to ward off the whispers of the shaytaan and avoid inciting hatred among the believers.

If that (i.e., friendly discussion) is not possible, and someone thinks that he has to highlight some mistakes, then that should be done with the best and gentlest wording and subtle gestures, without attacking, criticizing or going to extremes which may lead to rejecting or turning away from the truth, and without getting personal, making accusations about intentions or saying things for which there is no need. The Messenger (peace and blessings of Allaah be upon him) used to say in such cases: “What is the matter with people who say such and such…” end quote.

And Allaah knows best.

The third principle: is that one should discuss only what was actually said, otherwise it will be a lie, as the Prophet (peace and blessings of Allaah be upon him) said to the one who asked him about gheebah (backbiting):

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do you know what backbiting is?” They said: Allaah and His Messenger know best. He said: “When you say about your brother something that he dislikes.” They said: What if what I say about my brother is true? He said: “If it is true then you have backbitten about him and if it is not true then you have told a grave lie about him.”

Narrated by Muslim (2589).

Shaykh al-Islam (may Allaah have mercy on him) was asked:

Is it permissible to speak about one who does not pray, or not?

He replied:

Praise be to Allaah. If it is said concerning him that he does not pray, and that is indeed the case, then this is permissible, and others should be told about that and he should be shunned until he starts to pray… end quote.

Athaar Shaykh al-Islam (5/122).

It should also be noted that in the case of many of these daa’iyahs, their da’wah is primarily aimed at the common Muslims, many of whom may not be praying or may be careless about their prayers, or they may be indulging in sin. For these masses to turn to these daa’iyahs and be attracted by them and be guided at their hands is a very good thing and it is a step forward.  It is not wise to speak to the masses against these daa’iyahs and warn them against them, because many of them have only two choices: either to stay with these daa’iyahs or go back to their old ways, and undoubtedly staying with these daa’iyahs is better for them.

But what the followers of truth must do is to take care of these daa’iyahs and try to guide them gradually to the way of Ahl al-Sunnah.

With regard to what you have mentioned about the mistakes of this specific person, which the Muslims should be warned about and be told of where he is going against the Book of Allaah and the Sunnah of His Prophet and the consensus of the Muslims, his way of da’wah should be examined in the light of the general principles of knowledge as mentioned above. If it is possible for one who is knowledgeable, smart and religiously committed to benefit himself and others from what this person and others like him have of goodness, and protect himself and warn others from the errors and innovations that they have, then that is good, in sha Allaah. Otherwise, in that which is purely or mostly good we have sufficient and have no need of him, in sha Allaah.

And Allaah knows best.

Ruling on sitting in a café that serves both halaal things and haraam things such as the water-pipe (narghile)

Is sitting in a café that serves both halaal things such as soft drinks and haraam things such as the water-pipe (narghile) permissible? Please note that I am only looking for the halaal things.

Praise be to Allaah.
It is not permissible to sit in a place in which sin is committed openly, unless one is forced to do so, because denouncing evil with one’s hand (by taking action), one's tongue (by speaking against it) or one's heart (by hating it) is something that is obligatory, and sitting in a place where evils are being committed and not denouncing them is contrary to that. Allaah says (interpretation of the meaning):

“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah 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”

[al-Nisa’ 4:140]

al-Qurtubi (may Allaah have mercy on him) said: The words of Allaah, “then sit not with them, until they engage in a talk other than that” mean, something other than kufr (disbelief). “(But if you stayed with them) certainly in that case you would be like them” – this indicates that it is obligatory to avoid people of sin if they are openly committing evil, because the one who does not avoid them is approving of their deeds, and approving of kufr is also kufr. Allaah says “(but if you stayed with them) certainly in that case you would be like them”, so everyone who sits in a gathering where sin is committed and does not denounce them will share the burden of sin with them.

They should be denounced if they speak of sin or commit sin; if one cannot denounce them then he should leave them so that he will not be one of those mentioned in this verse.

It was narrated that ‘Umar ibn ‘Abd al-‘Azeez caught some people who were drinking alcohol, and it was said to him that one of the people present was fasting. He had the punishment carried out on him too, and he recited this verse: “(but if you stayed with them) certainly in that case you would be like them”, i.e., approval of sin is also a sin. End quote.

Al-Jassaas said in Ahkaam al-Qur’aan (2/407): This verse indicates that it is obligatory to denounce evil to the one who does it, and part of denouncing it is showing one’s dislike of it if it is not possible to remove it, and not sitting with the one who does it, and leaving him until he stops it and does something else. End quote.

Shaykh Ibn Baaz (may Allaah have mercy on him) said: Denouncing in one's heart is obligatory for everyone, which means hating the evil and leaving the people if one is unable to change it with one's words or actions, because Allaah says (interpretation of the meaning):

“And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’aan) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers)”

[al-An’aam 6:68]

End quote from al-Durar al-Saniyyah fi’l-Ajwabah al-Najdiyyah (16/142).

Moreover there is the fear that the faith of the one who sits in such places will be weakened, and protective jealousy (for Islam) will disappear from his heart, and the Shaytaan may call him to take part in some of the sin. Allaah says (interpretation of the meaning):

“O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily, he commands Al‑Fahsha’ [i.e. to commit indecency (illegal sexual intercourse)], and Al‑Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)]”

[al-Noor 24:21]

But… if a Muslim needs to sit in such places, such as if he is travelling and cannot find any other place to rest, then he may sit there, so long as he keeps away from the people who are committing sin as much as he can, and he sits there only as long as he needs to, then leaves.

And Allaah knows best.

Is he sinning if he sees an evil action and does not denounce it?

Will I be called to account for every evil I see? If I see, for example, people I do not know slandering, or fighting, or if I see someone listening to music, or hear something wrong about the Sunnah like a weak Hadeeth or anything like this. Will I be brought to account in the Day of Resurrection if I do not advise them?.

Praise be to Allaah.
Firstly:

Enjoining what is good and forbidding what is evil is one of the greatest principles of Islam. Some scholars regard it as a pillar of Islam. What every Muslim must do is enjoin what is good and forbid what is evil. This does not apply only to some Muslims and not others, rather it is obligatory upon every Muslim who knows anything of the religion of Allaah to convey it, whether it is a command or a prohibition.

Allaah says (interpretation of the meaning):

“You (true believers in Islamic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم and his Sunnah) are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al‑Munkar (polytheism, disbelief and all that Islam has forbidden)”

[Aal ‘Imraan 3:110]

“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful”

[Aal ‘Imraan 3:104]

“Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds.

79. They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do”

[al-Maa’idah 5:78, 79]

Ibn ‘Atiyah (may Allaah have mercy on him) said:

There is consensus that forbidding evil is obligatory for the one who is able to do it, and is safe from harm to himself or the Muslims. But if he fears (harm) then he may denounce it in his heart and shun the doer of evil and not mix with him.

See: Tafseer al-Qurtubi (6/253).

Secondly:

In order for this principle to be implemented there are conditions that must be met, most of which have to do with the person who is denouncing it, and some of which have to do with the principle itself.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The first condition is that he should know the Islamic ruling concerning that which he is enjoining or forbidding, so he should only enjoin that which he knows that sharee’ah enjoins, and he should only forbid that which he knows sharee’ah forbids, and he should not rely on his taste or customs with regard to that.

The second condition is that he should know the situation of the person addressed: is he one who should be enjoined or forbidden, or not? If he sees a person who he is not sure whether he is accountable or not, he should not enjoin anything upon him until he finds out.

The third condition is that he should know about the person who appears to be accountable: has he done the action he wants to enjoin, or not?

If he sees someone enter the mosque and sit down, and he is not sure whether he did the two rak’ahs or not, he should not denounce him or tell him to do them, rather he should find out more.

The fourth condition is that he should be able to enjoin what is good and forbid what is bad, without bringing harm upon himself. If it will bring harm upon him, then he does not have to do it, but if he is patient and does it, that is better, because all duties are subject to the condition that one be able to do them, because Allaah says (interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286]

The fifth condition is that enjoining what is good and forbidding what is evil should not result in any evil greater than keeping quiet. If that will result then he does not have to do it, rather it is not permissible for him to enjoin what is good and forbid what is evil.

Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (8/652-654).

Thirdly:

Once you know that enjoining what is good and forbidding what is evil are two of the duties of sharee’ah, and the shar’i conditions for doing it are fulfilled, then you must understand that if you see evil being committed, then not advising the one who is doing it means that you are sinning, unless someone else denounces it, because it is an individual obligation (fard ‘ayn) upon you if you see evil being committed and there is no one else to advise the evildoer except you, but if there is someone else who undertakes to advise the evildoer, then it becomes  a communal obligation (fard kifaayah) and you are not sinning if someone else fulfils the duty.

Ibn Qudaamah (may Allaah have mercy on him) said:

Some people say that enjoining good and forbidding evil can only be done with the permission of a ruler or governor, but they do not allow ordinary individuals to do this, but this is wrong because the verses and reports indicate that everyone who sees an evil and keeps quiet is sinning, so there is no need for the permission of the ruler.

Mukhtasar Minhaaj al-Qaasideen (p. 124).

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

Enjoining what is good and forbidding what is evil may be an individual obligation, in the case of one who sees an evil when there is no one else to denounce it, and he is able to denounce it. In that case he is individually obliged to denounce it because there is a great deal of evidence to that effect, among the clearest of which is the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” Narrated by Muslim in his Saheeh.

Fataawa al-Shaykh Ibn Baaz (3/212).

Fourthly:

It makes no difference whether these evils take place in the street, the home or the workplace; if a Muslim is able to denounce them without that leading to harm, then he has no excuse for not denouncing them.

 Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

The believing men and women enjoin what is good and forbid what is evil, and the believer does not keep quiet. If he sees his brother committing an evil, he denounces him. Similarly, if he sees his sister, paternal aunt, maternal aunt or anyone else committing an evil action, he tells them not to do that. If he sees his brother in faith or his sister in faith falling short in some duty, he denounces him for that, and enjoins him to do what is good. All of that is to be done with kindness and wisdom, and good manners.

If the believer sees one of his brothers in faith being lazy in praying, or engaging in backbiting or gossip, or smoking or drinking, or disobeying one or both of his parents, or severing the ties of kinship, he denounces him in kind words and with good manners, not with hateful words and harshness, and he explains to him that it is not permissible for him to do this thing.

All of these evils must be denounced by every believing man and woman and every righteous person, by husbands and wives, brothers, relatives, neighbours, friends and others. They must all do that, as Allaah says, describing the believing men and women (interpretation of the meaning):

 “they enjoin (on the people) Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al‑Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden)”

[al-Tawbah 9:71]

And the Prophet (peace and blessings of Allaah be upon him) said: “If the people see an evil and do not change it, soon Allaah will punish them all.”

And he (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.”

This is general in meaning and applies to all evil actions, whether they are on the road, in the home, in the mosque, on an airplane, on a train, in a car or anywhere else. This applies to both men and women. A woman can speak and a man can speak, enjoining what is good and forbidding what is evil, because this is in the interests of all and concerns the salvation of all.

It is not permissible to keep quiet about that to avoid upsetting the husband, brother or anyone else. But it should be done with good manners and kind words, not with violence and harshness, paying attention to suitable times. Some people may not be open to advice at some times, but at other times they may be willing to accept it. The believing man and woman pay attention to the appropriate times for denouncing evil and enjoining good, and they should not despair and think that the one who does not accept it today will not accept it tomorrow. The believing man should not despair and the believing woman should not despair, rather they should carry on denouncing evil and enjoining what is good with sincerity towards Allaah and His slaves, and thinking positively of Allaah and hoping for the reward that is with Allaah.

Fataawa al-Shaykh Ibn Baaz (4/50).

Fifthly:

Does that mean that he has to denounce everyone who shaves his beard, or everyone who lets his lower garment hang too low, or every swearing person whom he hears? Does he have to pick up every paper on the street on which there is the name of Allaah? Does he have to stand up and speak to every khateeb whom he hears quoting a weak or fabricated hadeeth?

The answer to all of that – and similar cases – is no, he does not have to do that, because no one who calls people to Allaah can do all of that, especially since most of those whom he sees doing evil actions may know the ruling of Allaah on their actions, and proof has been established against them. If Islam required him to do that he would spend his whole life standing with those sinners and advising them as the expense of his own interests and livelihood, and this is something that can never be prescribed by sharee’ah.

The scholars of the Standing Committee said:

In order to avoid sin and blame, it is sufficient for you to advise people not to use papers on which the name of Allaah appears, because that is showing disrespect, and to warn them against throwing them into garbage pails, in the streets, in their neighbourhoods and so on. You are not obliged to put yourself through hardship by devoting all your time to collecting the papers that are scattered in the streets and so on, rather you may pick up whatever you can without causing yourself hardship.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.

Fataawa al-Lajnah al-Daa’imah (4/73-75).

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

Enjoining what is good and forbidding what is evil is a communal obligation (fard kifaayah); if sufficient people undertake it, it is waived for the rest, but if not enough people undertake it, then all the people are obliged to enjoin what is good and forbid what is evil. But it is essential that it be done with wisdom, kindness and gentleness, because Allaah sent Moosa and Haroon to Pharaoh and said (interpretation of the meaning):

“And speak to him mildly, perhaps he may accept admonition or fear (Allaah)”

[Ta-ha 20:44].

As for violence, whether in word or deed, this is contrary to wisdom and is contrary to what Allaah has enjoined.

But sometimes a person may be faced with something and say “This is a well known evil,” such as shaving the beard for example, which everyone knows is haraam – especially those who live in this land (Saudi Arabia) – and he says: if I were to stop every time I see someone with a bare face – and how many of them there are – and tell him not to do this, then I would miss out on a lot of good. In this case, perhaps we should say that the duty of denouncing is waived, because that would cause him to miss out on a lot of good. But if you happen to meet this man in a shop, restaurant or café, in that case it would be good to remind him to fear Allaah and say: This is something haraam, and if you persist in a minor sin then in your case it will become a major sin – and say something appropriate.

Liqaa’aat al-Baab il-Maftooh (110/ question no. 5).

We feel very sorry for the Muslims who disobey their Lord in their manner of dressing, behaviour, actions and words. We encourage everyone who is able to convey the pure message of Islam to these people to do so. When a Muslims hears or sees an evil that he is able to denounce, he should do so, but he does not have to do that with regard to every evil he sees or hears. Undoubtedly evil things vary in their severity. And some of them involve transgression against other people whilst others affect only the person who does them. In cases where the evil is particularly serious or offensive, denouncing them is a more urgent duty for the Muslims than evils that are less serious. Whoever hears someone reviling Allaah or Islam, the sin and offence involved is not like that in a case where he hears someone reviling some other person.

If the sin transgresses against others, then denouncing it is more urgent then an evil which affects only the person who does it. What matters is that the Muslim’s heart should remain aware and denounce the evil even if he is unable to take action or speak out against it. But the one who can change the evil by taking action or speaking out against it should not fail to do so.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

Denouncing evil in one's heart is obligatory for everyone, because everyone can do it. What is means is hating the evil and keeping away from those who do it when one is unable to denounce it by taking action or speaking out, because Allaah says (interpretation of the meaning):

“And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’aan) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers)”

[al-An’aam 6:68]

And Allaah says in Soorat al-Nisa’ (interpretation of the meaning):

“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah 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”

[al-Nisa’ 4:140]

And He says (interpretation of the meaning):

“And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity”

[al-Furqan 25:72]

i.e., they do not witness it or attend such gatherings.

Fataawa al-Shaykh Ibn Baaz (3/212, 213).

And Allaah knows best.

Asking Allah for one of the “miracles” of the awliya’ (“saints”)

It is well known that the awliya’ (close friends, sometimes translated as “saints”) of Allah are those pious believers who truly fear Allah. It is also well known that there are some of the awliya’ who do not possess tangible miracles (karaamah) and others to whom Allah gives miracles. But I want to ask whether there is anything wrong with asking for a miracle directly from Allah, even though I know that steadfastness is better and dearer to Allah. But the hoped-for aim is to increase faith and do good by means of that miracle and to spread da’wah, as well as righteous deeds of course, whilst paying attention to concealing that miracle. I reiterate and affirm that I know that steadfastness is better.
Is this du’a’ regarded as one of the supplications that are forbidden and impossible? Does Allah get angry with this? I mean, is it regarded as overstepping the mark in supplication? And what is the ruling on one who seeks out the times when supplications are answered and strives hard so that Allah will answer his prayer? In brief, is it permissible to offer such a du’aa’?.

Praise be to Allaah.
We do not see anything wrong with the Muslim asking Allah to honour him with that with which He honoured His close friends (awliya’) with extraordinary things or miracles. This is for a number of reasons:

1.     There is no report of any prohibition on doing so.

2.     It is not impossible for miracles to happen for a believer; rather there are many cases in which Allah, may He be glorified and exalted, honoured His slaves with them, and He may grant miracles to whomever He wants. If a person asks his Lord for that, he will not be asking for something that is impermissible and he is not asking for something impossible, because it is not difficult for Allah.

3.     The hadeeth about the three men who were trapped in the cave by a rock, and each of them prayed by virtue of his righteous deeds for Allah to move the rock for them, and He moved it for them. This is an example of asking Allah for a true miracle, because moving a huge rock without any effort on the part of people can only happen by way of a miracle. The hadeeth was narrated by al-Bukhaari (2272) and Muslim (2743).

4.     A similar report is the hadeeth about the man who put money in a wooden box and then threw it into the sea, and he asked Allah to make it reach its rightful owner from whom he had borrowed it. The hadeeth was narrated by al-Bukhaari in a mu’allaq majzoom report, (2291).

5.     al-Laalkaa’i referred in Karaamaat al-Awliya’ to a number of miracles that happened to the righteous after they asked Allah, may He be glorified and exalted, for them, such as the du’aa’ of al-‘Ala’ ibn al-Hadrami who said: O Most Forbearing, O All Knowing, O Most High, O Almighty, give us rain (p. 150), and on another occasion he offered a similar du’aa’ so that he army could walk across the river. And there are many other similar stories

All of this is evidence which indicates that in principle it is permissible to ask Allah for extraordinary events in the form of miracles.

But we should point out to the one who wants to offer such a prayer a number of important things which should not be ignored:

1.     First of all, the one who wants to pray for a miracle should intend first and foremost to ask Allah to make him one of His close friends and he should seek to draw close to Him, so that Allah will not withhold from him what he is seeking and will honour him with what he is asking for.

2.     His intention should be sincerely for the sake of Allah, and he should not intend thereby to boast or show off or compete with others. Rather he should seek the closest of status to Allah and the dearest of status to Him, so he should ask Allah for that which is permissible for him, which is karaamah. As for mu’jizah, that is only permissible for the Prophets.

3.     There should be a valid need to ask for this, such as one who asks Allah for a child even though he is advanced in years, or he asks Him for rain and for an end to drought and dryness in the land. As for asking Him for miracles for fun or asking for extraordinary things that will not benefit anyone in religious or worldly terms, it is not permissible to ask for that.

Imam al-Quraafi said: One of the haraam actions which do not constitute kufr is asking Allah for things that are ordinarily impossible, unless one is a Prophet, because what is the norm for the Prophets (peace be upon them) is the extraordinary, so it is permissible for them to ask for that, as they asked for the table to come down from heaven and for the camel to come out of a solid rock. For one who is a wali (close friend of Allah) and usually has these miracles (karaamaat), then it is permissible for him to carry on with that, in the case of these two categories of people, it is not regarded as poor etiquette.

A third category is the person who is not a wali but he asks for a miracle, and the meaning behind his asking for that is that so Allah might make him a wali who is close to Him, so that he will deserve these miracles.

For these three types of people it is not haraam.

As for that which is haraam, it includes for example, asking Allah to make one have no need of breathing air so that he can be sure that he will not be suffocated. The norm indicates that this is impossible. Other examples include asking Allah for a child without having intercourse or for fruits and crops without trees and plants. The norm indicates that this is impossible, so the one who asks for that is showing poor etiquette towards Allah, may He be exalted. End quote.

The author (may Allah have mercy on him) spoke at length and in great detail about some points and reservations surrounding this issue. But we have quoted here what we need concerning this matter.

Anwaar al-Burooq fi Anwaa’ al-Furooq, 4/268

And Allah knows best.

Du’aa’s to protect a person by Allaah’s leave

Is there a prayer which can protect me from bad people at school, and in general?.

Praise be to Allaah.
Yes, there are many du’aa’s which if a Muslim recites them, they will be a means of protecting him from evil and evil people. These include the following:

1 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to seek protection for al-Hasan and al-Husayn and say: “Your father (i.e., Ibraaheem) used to seek protection by means of them (these words) for Ismaa’eel and Ishaaq: A’oodhu bi kalimaat-Allaah il-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and poisonous reptile, and from every envious evil eye).”

Narrated by al-Bukhaari, 3191.

2 – It was narrated from Abu Hurayrah that when the Prophet (peace and blessings of Allaah be upon him) was on a journey and got up or ended his journey in the last part of the night, he would say, “Sami’a saami’un bi hamdi Lillaah wa husni balaa’ihi ‘alayna. Rabbana saahibna wa afdil ‘alayna ‘aa’idhan Billaahi min al-naar (May a witness bear witness to our praise of Allaah for His favours and bounties upon us. Our Lord, protect us, show favour upon us and deliver us from every evil. I seek refuge in Allaah from the Fire).”

Narrated by Muslim, 2718

“Sami’a saami’un (literally, may a hearer hear us)” – al-Khattaabi said: This means, may a witness bear witness that we are praising Allaah for His blessings and favours.

3 – It was narrated that Khawlah bint Hakeem al-Sulamiyyah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever makes a stop on a journey and says, ‘A’oodhu bi kalimaat Allaah il-tammaati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.”

Narrated by Muslim, 2708

4 – It was narrated from Moosa al-Ash’ari that when the Prophet (peace and blessings of Allaah be upon him) was afraid of some people he would say, “Allaahumma inna naj’aluka fi nuhoorihim wa na’oodhu bika min shuroorihim (O Allaah, we ask You to repel them and we seek refuge in You from their evil).”

Narrated by Abu Dawood, 1537; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4706

Shaykh ‘Abd al-‘Azeem Abaadi said:

What is meant is: We ask You to repel them, ward off their evil, deal with them and prevent any evil reaching us from them.

‘Awn al-Ma’bood, 4/277

And Allaah knows best.

Is there a du’aa’ to be recited at the time of an earthquake?

What is the du’aa’ that must be said at the time of an earthquake?.

Praise be to Allaah.
Earthquakes are one of the great signs of Allaah in this universe, with which He tests His slaves as a reminder or to instil fear of Him or as a punishment. Man must remember, when the signs occur, his weakness, incapability, humble status before Allaah and his need of Him, so he turns to Allaah, may He be exalted and glorified, in supplication, beseeching and humility, in the hope that Allaah will lift this great distress from the people.

Allaah says (interpretation of meaning):

“Verily, We sent (Messengers) to many nations before you (O Muhammad صلى الله عليه وسلم). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility).

43. When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do.

44. So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows”

[al-An’aam 6:42-44]

Hence the fuqaha’ (may Allaah have mercy on him) regarded it as mustahabb to offer a great deal of prayers for forgiveness and supplications, to beseech Allaah and to give charity when earthquakes happen, as is also mustahabb when solar and lunar eclipses occur.

The great scholar Zakariya al-Ansaari (may Allaah have mercy on him) said:

It is mustahabb for everyone to beseech Allaah in supplication and so on when earthquakes and similar events, such as thunderbolts and strong winds, happen, and to offer prayers on his own in his house lest he be negligent, because the Prophet (blessings and peace of Allaah be upon him) said, when the wind blew strongly: “O Allaah, I ask You for its good and the good of what is in it and the good of what it is sent with, and I seek refuge in You from its evil and the evil of what is in it and the evil of what it is sent with.” Narrated by Muslim. End quote.

Asna al-Mataalib Sharh Rawd al-Taalib (1/288). See also Tuhfat al-Muhtaaj (3/65).

See also the answer to question number 2593.

But there is no evidence in the Sunnah -- as far as we know -- to suggest that there is a particular dhikr or du’aa’ that it is mustahabb to recite when an earthquake occurs. Rather one should offer du’aa’ as inspired by Allaah to ask for mercy and help from Allaah, may He be exalted and glorified, so that He might divert this calamity from the people.

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

What must be done at the time of an earthquake or other calamity, or an eclipse, strong wind or flood is to repent to Allaah, may He be glorified, and to beseech Him and ask Him for well-being, and to remember Him a great deal and ask Him for forgiveness, as the Prophet (blessings and peace of Allaah be upon him) said at the time of an eclipse: “When you see that, then turn to remembrance of Allaah and call upon Him and ask for His forgiveness.” Agreed upon. It is also mustahabb to show compassion to the poor and needy, and to give charity to them, because the Prophet (blessings and peace of Allaah be upon him) said: “Show mercy, you will be shown mercy.” (Narrated by Ahmad) And he said: “Those who show mercy will be shown mercy by the Most Merciful. Show mercy to those who are on earth and the One Who is in heaven will show mercy to you.” Narrated by al-Tirmidhi. And he (blessings and peace of Allaah be upon him) said: “The one who does not show mercy will not be shown mercy.” Narrated by al-Bukhaari. It was related from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he used to write to his emirs when earthquakes took place telling them to give charity.

One of the means of being safe and sound from all evils is for those in authority to hasten to restrain the foolish and compel them to adhere to the truth, and to implement the laws of Allaah among them, and to enjoin what is good and forbid what is evil, as Allaah says (interpretation of the meaning):

“The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al‑Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise”

[al-Tawbah 9:71]

“Verily, Allaah will help those who help His (Cause). Truly, Allaah is All‑Strong, All‑Mighty.

41. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat‑as‑Salaah [i.e. to perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the Zakaah and they enjoin Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al‑Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’aan as the law of their country in all the spheres of life]. And with Allaah rests the end of (all) matters (of creatures)”

[al-Hajj 22:40-41]

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”

[al-Talaaq 65:2-3]

And there are many verses with similar meanings. End quote.

Majmoo’ Fataawa Ibn Baaz (9/150-152).

And Allaah knows best.

For how long should Qunoot during prayers be said at times of calamity?

Some imams say Qunoot for one or two days at times of calamity then they stop. For how long should du’aa’ be offered at times of calamity?.

Praise be to Allaah.
Saying Qunoot in the obligatory prayers is prescribed when there is a reason for that -- which is when calamity is befalling the Muslims. So long as calamity is occurring, then Qunoot should be said for that, and when the reason is no longer present, then Qunoot should stop, because the Prophet (blessings and peace of Allaah be upon him) continued to pray Qunoot against the mushrikeen and to pray for the oppressed Muslims in Makkah for a month, then he stopped saying Qunoot when the reason for it stopped with the arrival of those for whom he had prayed Qunoot. This is indicated by the hadeeth of Abu Hurayrah (may Allaah be pleased with him) according to which the Prophet (blessings of Allaah be upon him) prayed Qunoot for a month. After saying Sami’a Allaahu liman hamidah, he said in his Qunoot: “O Allaah, save al-Waleed ibn al-Waleed, Salamah ibn Hishaam, ‘Ayyaash ibn Abi Rabee’ah and the weak and oppressed believers. O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf.” Then Abu Hurayrah (the Allaah be pleased with him) said that they were saved from the clutches of the kuffaar and came to Madeenah, so the Messenger (blessings and peace of Allaah be upon him) stopped praying for them. Narrated by Muslim (675).

Ibn al-Qayyim said: He prayed Qunoot at the time of calamity to offer supplication for some people and to pray against others, then he stopped when those for whom he had prayed came (to Madeenah) and were saved from captivity, and those against whom he had prayed became Muslim and came repenting. So his Qunoot was for a purpose, and when that was achieved he stopped Qunoot. End quote.

Zaad al-Ma’aad (1/272)

If the calamity is still ongoing and has not ceased, such as the occupation of Iraq for example, or the occupation of Palestine, then Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) stated that in this case it may be said that Qunoot may be offered for a month and then stopped.

And Allaah knows best.