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Working And Studying In The Lands Of Disbelief – By Shaykh ‘Abdur Rahmaan al-‘Adanee

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Question 7: The ruling on working and studying in the lands of disbelief

“Is residing in the lands of disbelief for work and study from the exceptions to this?”

The Answer:

With regards to working and gathering money, the discussion about the danger of the Muslim staying in the land of disbelief has already preceded, so it is upon the Muslim to strive to save himself, and protect his deen and guard himself against the tribulations, for that, by Allaah, is better than the dunyaa and what is in it.

Also, it is upon the Muslim to strive to remain in the lands of Islaam, even if the income there is small. Rather, it is upon him to rely on Allaah, and think good of Allaah, and ask Allaah to bless that which He provides him, for indeed blessing is from Allaah. How many people, their incomes are limited, however, they are at ease, and in a state of peacefulness, and happiness and blessing, while on the contrary, how many people have gone to the lands of disbelief to gather money and to compete with the people of the dunyaa in their dunyaa, then you find them in a state of loss and need, even if they possess millions, and build buildings, and buy fancy cars. You find them in a state of misery and unhappiness. This is the norm for the one who strives to compete for dunyaa, that he (will) be in a state of grief, and sorrow, and fatigue, and misery and distress.

Ibn Maajah has transmitted the hadeeth of Zaid Ibn Thaabit on the Prophet (Sallallaahu ‘Alayhi Wa Sallam):

“Whoever has the dunyaa be his main concern, Allaah will make his affair fall apart, and He will put poverty before his eyes, and only that which has been written for him from the dunyaa will come to him, and whoever has the next life as his determination, Allaah will put together for him his affair, and He will put wealth in his heart, and the dunyaa will be forced to come to him.”

The hadeeth is saheeh, and we benefit from this hadeeth that Allaah (Subhaanahu Wa Ta’ala) punishes he who strives to obtain dunyaa and gather it even if it costs him his deen. Allaah makes his affair fall apart, and puts Him in disarray and in fear of want and poverty despite the fact that he works morning and evening, and toils night and day. Some of them neglect the rights of his wife and children, rather, he is also negligent in his forms of worship and religious obligations, and at the same time, the only provision from the dunyaa that will come to him is that which Allaah has decreed for him, not what he himself wants.

Allaah (‘Azza Wa Jall) says:

مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا

“Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (far away from Allaah’s Mercy).” – Al-Israa (17):18

So he will only get from the dunyaa, that which Allaah wants and wills for him, not what that person wants, and decides, and desires and wishes for. So it is upon the slave to strive to obey Allaah and His Messenger, and stay away from the tribulations, and occupy himself with worship, and exert himself wholeheartedly for Allaah, for verily if he does that, then Allaah (Subhaanahu Wa Ta’ala) will bless him in his provision, and He will put satisfaction in his heart, and if not, if he does contrary to that, then let him expect the opposite of that.

Al-Haakim has transmitted with a saheeh chain on Ma’qil Ibn Yasaar on the Prophet (Sallallaahu ‘Alayhi Wa Sallam) that he said,

“Your Lord (Tabarak Wa Ta’ala) says: ‘O son of Adam, devote yourself to worshipping Me, I will fill your heart with wealth (satisfaction), and I will fill your hands with provision. O son of Adam, don’t move away from Me, (if you do so) I will fill your heart with poverty, and I will fill your hands with work.’”

So every Muslim must beware of subjecting his deen to tribulation because of some limited amount of money that he gathers. A group of the people of knowledge has mentioned that remaining in the lands of the disbelievers for the purpose of working is from those things which are forbidden.

As for going to the lands of disbelief to study, it has preceded that from the conditions for the one residing over there is that he is able to perform his deen, and openly perform it, and also that he feel safe for his deen and for himself, and this, in reality, is not being fulfilled with most of the students.

In studying with them there is great danger for the deen and character of the students, while most of the students are negligent when it comes to learning their deen, and they have weakness in differentiating between good and bad, and between that which is beneficial and that which is harmful, and between right and wrong, and between misguidance and guidance and between that which is meager and that which is stout, so over there they are prey for the enemies of Islaam because they are under the supervision of the disbelievers, and under the instruction and education of the disbelievers, so what do we expect after that?

Also, in most cases the student looks up to his teacher and respects him, and his heart leans toward him, and when that happens he copies his ideas and follows him in his character and his behavior, thus he does not return to his country except that he has abandoned his deen. It is rare that the student over there escapes sins, and disobedient acts, and the different types of abominations and sins and disobedience.

This is a very important point that the Muslims must be aware of, and those who want to go over there must beware of. Is it perceivable that there exists education in those lands far free from having acts forbidden by the Islamic legislation like intermingling (of men and women) and other things?

So due to this, it is upon the Muslim to strive to study in the land of Islaam so he can feel safe in the lands of Islaam for his deen and his character. Also, there exists in the lands of Islaam different types of studies which suffices having to go to the lands of the disbelievers, although we point out that the places of education that contain acts forbidden by the Islamic legislation, like intermingling and other things, it is not permissible to enroll in them, whether they are in the land of disbelief or in the land of Islaam.

If someone were to say, “What if the field of study is something that is needed, and it does not exist in the lands of Islaam, is it permissible to go to the lands of disbelief?”

The answer: this is not permissible, going to their lands, even if the type of knowledge is something needed and it does not exist in the lands of the Muslims because in that there is danger for the students as you have heard, and also, if we were to refrain from studying this matter that the Muslims need, is straying from the truth going to occur because of that? Or is the worst that will occur is deprivation and some extra effort, contrary to the Muslims need for knowledge of the Islamic legislation and the beneficial knowledge, for verily if they were to leave that, straying from the truth would befall them as the Prophet (Sallallaahu ‘Alayhi Wa Sallam) has informed of as is mentioned in the two Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Amr:

“Verily, Allaah does not seize the knowledge by snatching it from the breasts of men, rather He seizes the knowledge by the death of the Scholars, then when He doesn’t let a Scholar remain, the people will take ignorant people as their leaders, so they will be asked, and they will give legal verdicts without knowledge, so they will go astray and they will lead others astray.”

Thus if the knowledge of the legislation does not exist, then straying and misguidance occurs in the Muslim societies. As for the knowledge of worldly affairs, the worst that could happen to them is some extra effort, although, as we have mentioned, the types of knowledge which the Muslims need exist in the lands of Islaam.

Also, look at the evil consequences that have occurred in the ranks of the Muslims because of them sending their children to go study with the disbelievers, and that could be because of a legal opinion of some of the people of knowledge, however, look at the tremendous evils. What have the Muslims benefited from their children going to the lands of disbelief? If we were to look at the evil consequences we would find them to be many and tremendous.

Source : Transcribed by AbdurRahman.Org from the PDF –  Questions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee

https://abdurrahman.org/hijrah/

 

Muslim Minorities in the West Need Their Own Fiqh ? – Shaykh Salih Fawzan

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Those Who Claim Muslim Minorities Need Their Own Fiqh – Shaykh Ṣāliḥ b. Fawzān Al-Fawzān حفظه الله
http://owaisalhashimi.info/al-fawzan-…
Translated by: Owais Al-Hashimi حفظه الله
Video Courtesy : Bilaal Naheem @ Manhaj ul-Haqq

Hijrah and Residing in the Lands of Disbelief : Shaykh Al-Albani

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Translated by Abdullah MacPhee in Daarul-Hadeeth, Dammaaj

In the tape series ‘Al-Hudaa wa An-Noor’ tape # 617, Al-Imaam Al-Albaanee was asked:

“Residing in the lands of disbelief, like that is the question, the question is about this matter, and in addition to it the American people who are Muslims, the Americans who are originally Muslims, is it incumbent upon them to make hijrah from there?”

Al-Imaam Al-Albaanee answered:

“Is there any doubt about that? Because of these people He said: ‘Was not the earth of Allaah spacious enough for you to emigrate therein’ (An-Nisaa: 97)

However before your last question, the first part, what is it? I don’t know do you still insist on asking it that we answer it?”

(The questioner): “I would be grateful if you were to answer.”

(The Sheikh): “What?”

(The questioner): “I would be grateful if you were to answer.”

(The Sheikh): “I believe the first part of the question would be understood inclusively from answering the second part of it, however, perhaps from that which is best is to explain what has come in the Sunnah from the authentic hadeeths which warn the Muslim from taking the lands of disbelief as a homeland. There is in the science of Fiqh and Usool a Qiyaas called Al-Qiyaas Al-Awlawee. If the people of the land born and hereditarily (from there) when they embrace Islaam it is incumbent upon them to make hijrah to the lands of Islaam then more so the one who is on the opposite of that, being born in the lands of Islaam and raised and brought up, it is not permissible for him to travel, and I don’t say make hijrah, to the lands of disbelief. This is even more so.

However, with that I say the hadeeths have come one after the other prohibiting the Muslim from traveling to the lands of disbelief. From that is the hadeeth which Abu Dawud transmitted in his Sunan on the Prophet (peace be upon him); that he said with the best form of expression: ‘Whoever is close together with the polytheist then he is like him.’

And the being close together mentioned is mixing together, meaning living together. And other hadeeths have come emphasizing this meaning with the clearest wording. He (peace be upon him); says: ‘The Muslim and the polytheist, their fire is not to appear to one another.’

The Muslim and the polytheist, their fire is not to appear to one another. This is an expression meaning that it is incumbent upon the Muslim that his residence be far away from the residence of the polytheist, because the Arabs from their custom is that they light the fire in front of their abodes, in front of their tents, so the fire appears to the one approaching from a distance. So it is as if the Messenger (peace be upon him) is saying to the Muslim; stay far away, stay far away as much as you can from having the disbelieving polytheist see your fire. The Muslim and the polytheist, their fire is not to appear to one another. A third hadeeth also emphasizes this, and it is his (peace be upon him) statement: ‘I am free from every Muslim who resides amongst the polytheists.’

These are very clear texts that emphasize that it is not permissible for the Muslim to reside amongst the polytheists. And the wisdom in that is very clear. Not from the analogical stand point or the intellectual standpoint or experience wise, because this is a secondary matter with regards to the traditional texts. There are some hadeeths which it is possible to use as a basis to use as an answer to a question that could occur to some minds when they hear those hadeeths. What is the secret? What is the purpose? What is the wisdom of the prohibition from the Messenger (peace be upon him) of the Muslim from living together with the polytheist? There are two hadeeths suitable to mention as an answer to this question. The first is his (peace be upon him) statement: ‘The example of the righteous sitting companion is like the one who sells misk. Either he gives you some as a gift or you buy from him or you smell from him a good fragrance. And the example of the evil sitting companion is like the ironsmith. Either he is going to burn your clothes or you are going to smell from him an offensive smell.’

This is the Messenger of Allaah (peace be upon him) bringing forth an example for the sitting on a reduced scale. A reduced scale sitting, you sit with one person. So he is saying to you, if he is righteous then the example of him is like the one who sells misk, to the end of the hadeeth, or if he is evil then he is like the ironsmith. Either he is going to burn your clothes or you are going to smell from him an offensive smell. The second hadeeth which emphasizes the first hadeeth and the reality increases it in emphasis, it is what Al-Imaam Muslim transmitted and perhaps Al-Bukhaaree also in the Saheeh on the Prophet (peace be upon him) that he said: ‘A man from those before you killed ninety nine people then afterwards he wanted to make Tawbah (repentance) so he asked about the most knowledge of the people on earth, so he was directed to a Raahib. He then went to him and said to him, ‘I have killed ninety nine people so is there any Tawbah for me?’ He said, ‘You killed ninety nine people and you ask is there any Tawbah for you! There is no Tawbah for you.’ He then completed with him number one hundred. Then he continued to ask until he was directed to a person of knowledge.’

Before hand he was directed to a Raahib, meaning an ignorant person engrossed in worship. So he gave a verdict with his ignorance so his outcome was that he added him to the murdered ones before him. The second time he was directed to a person of knowledge.

‘So he went to him and said to him, ‘I have killed one hundred people unjustly, is there any Tawbah for me?’ He said, ‘What prevents you from Tawbah? However, you are in an evil land so leave it to such and such town which its people are righteous.’ So he went to go to them, to the end of the hadeeth and it is well known inshaallaah.

The highlight is that this person of knowledge has an understanding of the Fiqh of this hadeeth or these hadeeths, and this does not declare impossible that these hadeeths the Messenger (peace be upon him) narrated them to us, this does not prevent this from being from the understanding of the Prophets beforehand (peace be upon him) because they all used to draw from one source of light (guidance). So therefore, this person of knowledge understands this reality, that the contaminated atmosphere it can infect the righteous person when he intermixes with it. This is an example from the stand point of diseases, the diseases that are contagious. And because of that it has come for this point the quarantine well known today and the Messenger (peace be upon him) has put in place his principle in the well known hadeeth: ‘If a plague occurs in a land and you are in it then don’t leave it, and if a plague occurs in a land and you are not in it then don’t enter it.’

Like that. Therefore, the Messenger of Allaah (peace be upon him) when he prohibited the Muslims from taking the lands of disbelief as a homeland, that is only to protect their Aqeedah, their worship, their manners. So because of this he made it incumbent not upon the polytheists, this is an important matter also, rarely have I addressed it when I speak about the likes of this issue, the Messenger of Allaah (peace be upon him) or the wise legislator, not only made it incumbent upon the polytheists when they embrace Islaam that they make hijrah to the lands of Islaam, rather he made it incumbent upon the Bedouins to make hijrah from their nomadic life to their sedentary life. This, in it is a regard for the same meaning because the Messenger (peace be upon him) says in some of the hadeeths: ‘Whoever becomes a Bedouin he becomes harsh.’

So when the Bedouin lives after being taught Tawheed and learning what is incumbent upon him for correcting his faith and his Islaam then he goes back to his nomadic area and lives there, he could be influenced by the harshness which is from the normal way of the Bedouins. So if the Messenger (peace be upon him) encouraged the Bedouins firstly to return to sedentary life, then he tied into that a legislative ruling, and it is that they don’t have any right to the spoils of war that the Muslims capture from fighting the disbelievers, then more so and more so and more so he makes it incumbent upon the Muslims to remain in their lands and that they don’t move to the lands of disbelief and polytheism and misguidance. Especially in these days because you know that the Jews and the Christians, even if they are misguided because of their going astray firstly from Tawheed which has reached them from their Prophets and again because of their denial of our Prophet (peace be upon him) they with that used to be upon something of good manners and good character and so on. And he who is in my age group or close to it, he knows that the women of the Christians in the lands of Islaam, they used to cover with a covering better than many of the Muslim women today. The meaning of this statement is that the people of the book, sinfulness and immorality and nudity was not widespread amongst them the widespread way that the people of intellect, if there are people of intellect amongst them from the disbelievers, complain about in their lands. So because of that how can it be permissible for a Muslim to expose himself to this society contaminated by immorality and this decadence? This is what I have in response to that question.”

Later on in the tape Al-Imaam Al-Albaanee said: “Here is a Shubhah that must be mentioned on this occasion and it is a deceptive Shubhah that many of the youths are deceived by. They say: ‘Yaa Sheikh, by Allaah, we here, religious freedom is more than that in our country.’ This from some angles is correct. However, I take them by surprise with the reality that they live in. I say to them: ‘Are you able to raise your voices with the Adhaan?’ He says: ‘No.’ I say: ‘Where is the freedom that you claim?’ Then I remind them of the long term. You, if you are fleeing with your deen, you cling, to the lands of disbelief, is it possible for you to conceive that you will be able to set up an Islamic state where you are in America, in France, and so on, except after centuries and long centuries? Which of the two affairs is more likely, that you return to your countries and work together with your brothers there to establish the Islamic society and the Islamic lifestyle from which springs the establishment of the Islamic state and ruling by Islaam, or is it more likely over there? No, by Allaah, they say, in the lands of Islaam it is more likely. Because changing those lands of disbelief to the likes of what the situation is in the Islamic lands requires centuries. Therefore you are living in delusions. You say: ‘We live in freedom greater than the lands of Islaam.’ This is a delusion and this is a fantasy. Yes you pray and you fast and so on, however, most of your fasting, most of your prayer is not in the legislated manner. Furthermore, put this regard aside, you hear from there problems which the youths are exposed to regarding marriage to some of the women of the people of the book, they claim, and having children afterwards, and the disputing when the woman divorces him, he did not divorce her, then his son or daughter remains with her not him and so on; Problems that we are constantly asked about. These don’t occur in the lands of Islaam. Due to that the reality which there is no doubt about is that it is not permissible for the Muslim today to live in the lands of disbelief. So if he is exiled from his land where he was born, it is allowed for him to move to another land from the lands of Islaam. This is what I recall or what I saw necessary to mention pertaining to examining this issue.

(A questioner): Yaa Sheikh, concerning this issue they mention something close to what you mentioned, a Shubhah that the lands have become similar in sinfulness and immorality, the lands of Islaam and the lands of disbelief, and the (Islamic) rulings are not being enforced. So what is your opinion?

(The Sheikh): We have said beforehand regarding sinfulness and immorality, it is not permissible to compare the lands of Islaam to those lands. As for regarding the rulings, correct, sadly, many of the Islamic rulings have been rendered void and have been abandoned. However, Qiyaas here is Qiyaas with the existence of the distinguishing factor because the lands of Islaam many of the rulings still exist in it upon Islaam and at the very least upon some of the Islamic madhhabs. As for there, only the Qaanoon (the man made law) exists there which has judicial power over all of them. So this also is a distortion. They want by it to justify what they are upon from the residing that opposes the Sharee’ah. Furthermore I also say, and as it is said: the speech is connected together, our Lord says in the Noble Qur’aan: ‘And whoever amongst you takes them as friends then verily he is one of them.’ (Al-Maa’idah: 51)

What do you think, the one who lives in a land of disbelief, is he having Muwaalaah (befriending, showing loyalty, supporting etc.) for that land or showing enmity to it? I want to hear the answer from the doctor to loosen up the atmosphere a little bit…

Whichever Muslim travels to a land of disbelief, is he having Muwaalaah for this land and its rulers or is he showing enmity?

(The doctor): No he is not having Muwaalaah, the land and its rulers and its government he is not having Muwaalaah for them.

(The Sheikh): He is not having Muwaalaah? Is he showing enmity?

(The doctor): He is averse, not showing enmity, yes showing enmity, however he perhaps does not do any act of enmity, however he is averse to it.

(The Sheikh): He is averse?

(The doctor): Yes

(The Sheikh): Then why does he take it as residence?

(The doctor): Because of this need as you have mention.

(The Sheikh): Na’am, in that case we say in response why… (A cut in the tape)

(The doctor): Because of the need to resided there.

(The Sheikh): However the need must prove to be true.

(The doctor): No, No. I am saying because of what you mentioned. The answer to your question is what you previously mentioned. The answer to your question is the Muslim who resides in the lands of the disbelievers, is he having Muwaalaah for them or showing enmity to them. If you consider merely residing Muwaalaah this is another matter. If you are asking about the Muwaalaah of the heart, no the Muslim is not having Muwaalaah for them, normally, he resides but he is not having Muwaalaah for them. Meaning he does not love them, pardon me, he is averse to their ways.

(The Sheikh): Pardon me, is Muwaalaah in the heart only or outwardly also?

(The doctor): In the heart and outwardly.

(The Sheikh): You intended in the heart.

(The doctor): He is not having Muwaalaah for them. He is not pleased with what they are upon. He disapproves of that. He calls to the opposite of it. He does not implement it upon himself. Meaning Muwaalaah is not materialized. I don’t see it to be materialized. He remaining amongst them is forbidden. This is a matter. As for Muwaalaah, it is not clear that he is having Muwaalaah. It is possible that he reside amongst a people while he is averse to them, averse to what they are upon.

(The Sheikh): Tayyib. He does not assist them, Yaa Ustaadh?

(The doctor): Yes he assists in the general way of life in the dunyaa. Is this from Muwaalaah?

(The Sheikh): Isn’t he upon their Qawaaneen (man made laws)?

(The doctor): Yes they rule him by it.

(The Sheikh): Tayyib. How is Muwaalaah? Muwaalaah is forbidden. How is it done?

(The doctor): Even in the lands of the Muslims we rule by un-Islamic laws.

(The Sheikh): pardon me, now let us finish with over there then we can come back to the lands of Islaam.

(The doctor): He firstly is residing with them. They themselves have the ability with the rule of law. They implement it, he carries it out. He is not able to avoid it, even if some avoid some things however he carries out most of it. However the laws of disbelief being implemented upon him, it is forced upon him. Is this Muwaalaah? This is a question that applies even to the lands of the Muslims.

(The Sheikh): No, No. It does not apply. Baarakallaah feek. However, I don’t know this jump, is it analogical, from the land of disbelief to the lands of Islaam.

(The doctor): No, it is a jump, the jump Yaa Sheikh is because of an answer to the question. Is merely their laws being applied on them, the laws are applied so he complies with them upon these laws. Is this Muwaalaah? The answer, yes their laws are applied on him. This is the answer to the question. Is this Muwaalaah? You mentioned that this is Muwaalaah. So I say if this is Muwaalaah then all of us in all lands, un-Islamic laws are applied on us.

(The Sheikh): They are not the same. Baarakallaah feek. I am going to say to you now as long as you continue to use Qiyaas. I say to you there is a very big difference. The Muslim he must have an abode, a place of shelter. He must have that. So he must have a land for this shelter, and this land it must either be a land, I don’t say Islamic now, let it be more specific than that beforehand, its residents are Muslims or another land its residents are disbelievers. So he chose to reside in the second land not the first, and another chose to reside in the first land. Is the example of the two the same?

(The doctor): No they are not the same.

(The Sheikh): Baarakallaah feek. That is what was thought. Because of that your Qiyaas of the land of disbelief with the Muslim land does not stand straight. Because the Muslim he must have as I have brought beforehand a place of shelter that he uses for shelter. Therefore, either this place of shelter of his is in a Muslim land or in a land of disbelief. So when he resides in a Muslim land, we say here going along with you, this one is forced to comply with this land in its rulings. However, I have said beforehand there is a difference between the rulings that are applied in the lands of Islaam and the rulings which are applied in the lands of disbelief even if it is five percent, ten percent whatever percentage. What is important is there is a difference. So this one who must have a place of residence and a residency, he is forced to live under these rulings. However, there is another difference. Now I bring forth for you an example for this land and that land. Regarding car insurance, in it as you know there are two types of insurance, compulsory insurance and voluntary insurance. Good, in some land he is forced to have the two types of insurance while in another land he is forced to have one type of insurance. The two lands in good and evil are similar, there is absolutely no difference, to bring the issue closer to comprehension. The Muslim chose the land in which the two types of insurance are forced on him. Is it said that this one is like the first one?

(The doctor): No, he is not like that one.

(The Sheikh): Therefore, Baarakallaah feek, it is necessary that the Muslim always takes into consideration that there is a difference. Let me mention an example, Muwaalaah, there is a difference in Muwaalaah. Muwaalaah is a must, like the Muslim who resides in the lands of Islaam and he pays many, many taxes and sales taxes. This one is excused. Where is he to go? Here it is not said to him: ‘Was not the earth of Allaah spacious enough for you to emigrate therein’ (An-Nisaa: 97)

As for that person who rules with a Qaanoon from beginning to end, he is a Kaafir, and every day, without exaggeration, at every interval changes enter it because it is from that which man has produced. The Qaanoon in the lands of Islaam is not like this in farness from Islaam. There is a difference in it be it small or large, this is not our subject. Therefore, we go along with you, the Muslim in the land of Islaam is having Muwaalaah, however, he is not able to do anything except this. This Muwaalaah is outward and it is not in the heart. As for there, it is in the heart and outward because he is able to escape from that by living in the lands of Islaam being forced to the likes of this bodily Muwaalaah not Muwaalaah of the heart. I hope that these matters are taken into consideration because the reality helps us to make the Muslims understand the Islamic rulings and so that they return to increasing the masses of their nation inside their land instead of increasing the masses of the disbelievers.

I put forth a very simple example. The Muslim in the lands of Islaam, Allaahu Akbar…

(I think there was a pause for the Adhaan)

Perhaps you recall with me a hadeeth in the Sunan of Abu Dawud and others. A man entered and said: ‘As-Salaamu Alaikum.’ So he (peace be upon him) said: ‘Ten.’ A second man entered: ‘As-Salaamu Alaikum wa Rahmatullah.’ ‘Twenty.’ A third man entered. He said: ‘As-Salaamu Alaikum wa Rahmatullah wa Barakaatuh.’ He said: ‘Thirty.’ They said: ‘O Messenger of Allaah, so and so entered so you said ten,’ to the end. He said: ‘The first said As-Salaamu Alaikum so ten good deeds were recorded for him. The second added so twenty were recorded for him. The third, thirty. These good deeds that the Muslim acquires in the lands of Islaam, does he acquire them there? What do you think?

(The doctor): No.

(The Sheikh): This is a very small example. So now I say to you, another example very small. This example differs from one Muslim land to another Muslim land, rather, from a Muslim locality to another Muslim locality in the same land, from a Muslim locality to another Muslim locality, rather, from house to house. Is there something more reduced than this? Is there something smaller than this? There is not. How is this? A Muslim land, however, and from it is this land, you say to him: ‘As-Salaamu Alaikum.’ He says to you: ‘Marhabaa.’ ‘When you are greeted with a greeting, greet in return with what is better than it or return it…’ (An-Nisaa: 86)

He is not raised in an Islamic manner. I am coming closer home a little bit with some small examples. As-Salaamu Alaikum, wa Alaikum As-Salaam. However, in the smallest example he entered and said: ‘As-Salaamu Alaikum.’ He left and said: ‘As-Salaamu Alaikum’ going about and automatically good deeds are recorded one after another. Allaah knows best from twenty four hours how much the total of these good deeds is. Why? Because he lives in a Muslim Salafee atmosphere. He knows his (peace be upon him) statement: ‘When one of you enters a sitting then let him give Salaams, and when he leaves let him give Salaams, for the first does not have more right than the second.’

This and other than it from the many examples that we have brought home to you the reality which we seek. It is not possible for you to see it in the lands of disbelief, never. And because of that we ask Allaah عز و جل to inspire our Muslim youths to return to the land of Islaam and that they learn the rulings of the Qur’aan and the Sunnah of the Messenger (peace be upon him) upon the methodology of As-Salaf As-Saalih and that they educate themselves and those they are close with upon this pure Islaam. And perhaps this much is enough inshaallaah. And all praise is due to Allaah Lord of all that exists.”

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Q&A Concerning The Ideological Attack : Shaykh bin Baz

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Shaykh bin Baz , Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah (3/438-446)
Al-Istiqaamah Magazine , Issue No.8 – Shawwal 1418H / February 1998

[Q1]: What, in your opinion, is the definition of al-ghazwa al-fikree (the ideological attack)?

[A1]: Ideological warfare is a modern term which refers to a set of efforts in which a nation engages in order to conquer or influence another nation, so that [the attacked nation] takes a particular course of direction.

It is far more serious than military warfare, since it aims at secrecy, seeking to achieve subtle objectives initially; so that the attacked nation does not perceive it, nor prepare to halt it, nor stand in its way – thereby falling victim to [such an attack]. The eventual result of this onslaught is that this nation becomes sick in mind and sense; loving what the enemy wants it to love and hating what they want it to hate. It is a chronic disease which attacks and destroys nations, doing away with its personality, removing such meanings as foundations and strength. The nation which is struck by this [ideological attack] does not even feel what has hit it, or what it even is! That is why curing it becomes somewhat difficult, and making [the attacked nation] understand the ways of righteousness becomes a struggle.

This war takes place by means of school curriculums, general education, media, small and large size publications, and other such channels [that influence the thoughts of its people]. Through this the enemy hopes to deviate the nation from its beliefs; becoming attached to what the enemy throws at it. We ask Allaah for safety and protection from this.

[Q2]: Are the Arabs generally subject to this type of warfare, in particular the Kingdom of Saudi Arabia?

[A2]: Yes, the Muslims in general, including the Arabs, the Kingdom, and other than them, are all subject to a great ideological warfare from the nations of kufr (unbelief); from both the east and the west. The severest and most serious of these [ideological] onslaughts is:- [1] The war of the christian crusaders. [2] The zionist war. [3] The communist and atheistic war.

[THE CHRISTIAN CRUSADERS] The war of the christian crusaders is today at its most intense. Since Salaahud-Deen al-Ayyoobee achieved victory over the christians crusading in the Muslim lands with their strength and weapons, the christians realised that even though they had achieved [some] victories, these victories

were temporary ones that did not last. That is why they started thinking about the most destructive alternatives. After numerous case studies and assemblies they arrived at [something] that was far more dangerous and destructive than military warfare; which was that the christian nations, both individually and collectively, should launch an ideological attack on those Muslims who were just beginning to grow and develop. This is because conquering the hearts and thoughts [of people] is far more permanent than conquering their lands! The Muslim whose mind has not been corrupted cannot bear to see the unbelievers wielding authority, and ordering and prohibiting in his own country. Therefore such a Muslim strives his utmost to expel and distance them – even if he has to sacrifice his own life, or or his most cherished possession, for this cause. And this is what happened after the major conquest of the crusaders.

As for the Muslim who is exposed to the [effects] of this filthy war, he becomes ill in thought and desensitised to this disease. He does not see any danger with the presence of christians in the lands of the Muslims. Indeed, he may even think that their presence is a source of goodness which aids and advances civilisation. So the christians have sufficed themselves with this ideological warfare, as opposed to the military one, because it is more effective and more permanent. What need do they have of deploying troops or spending huge sums of money, when there exists amongst the children of the Muslims those who can actually fulfill their wishes – intentionally or unintentionally, with a price or without one! This is why they do not resort to openly fighting the Muslims with weapons and arms, except in rare cases when necessity dictates this. They resort to this in situations where speed is sought; such as what happened in Uganda and Pakistan; or when there is a need to stabilise the advancement, or establish centres, or to establish bases which engage in destructive ideological warfare; such as what happened in Egypt, Syria, Iraaq, and other countries, before their expulsion.

[THE ZIONIST JEWS] The zionist war is just the same. The jews strive their utmost to corrupt the beliefs, morals and manners of the Muslims. The jews scheme and crave after possessing the Muslim lands, as well as the lands of others. They have fulfilled some of their plans and continue striving hard to implement the rest of them. Even though they they do engage the Muslims in warfare involving strength and arms and have occupied some of their lands, they also fight them through spreading

and aiding the spread of] destructive thoughts, beliefs and ideologies; such as Freemasonry, Qadiaanisim, Bahaaism, Teejaanism, and others – seeking the support of the christians, and others, in order to fulfill their objects.

[THE COMMUNISTS AND ATHEISTS] As for the communist/atheist war, then presently it is spreading like wildfire across the Muslim lands.2 This happens as a consequence of their being an emptiness [with regards beliefs], weak eemaan (certainty of faith) in most people, wide spread ignorance, and the lack of a correct and healthy [Islaamic] cultivation and development. The communist parties from Russia and China, as well as others, have managed to ensnare [into this false ideology] every spiteful, malicious person; driven by those weak in faith, or having no faith at all! They selected these types of people as being their puppets and plants in that country; spreading through [such puppets] their filthy atheistic and communistic ideologies. They lured them with promises of high positions of power and status. Through them they tore apart the Muslim Ummah and they were made [to act as] the troops of Shaytaan. They were aided in this by the christians and the jews, who sometimes assisted in their preparation, whilst at other times they aided and supported them. Thus, even though they do have differences between them, yet they become a single hand against the Muslims. They view the Muslims as their worst enemy, that is why we see them co-operating with each other, as allies, against the Muslims. And Allaah’s aid is sought, and He suffices us and is the best of guardians.

[Q3]: What are the means which the west uses in order to spread their ideas and thoughts?

[A3]: The means that the west employs in order to spread their thoughts and ideas are many, from them:-

Firstly: The attempt to conquer the minds of the Muslim children. They do this by infusing in them western values and concepts so that they then believe that the best way to adopt in any matter is that of the west – whether it is with regards to what religion or sect they believe, or with regards to the languages that they speak, or the manners, customs and values with which they clothe themselves.

Secondly: Custody of a large group of the children of the Muslims in every country, concern for them and bringing them up, so that when they absorb western thoughts, they return to their countries with a halo of praise and compliment, until they acquire position and authority in their countries by which they circulate western ideologies and establish learning centres conforming to western curricula or are directly influenced by them.

Thirdly: Their active drive towards promoting the learning of western languages in the Muslim lands, making them compete with the Muslims’ languages, especially the Arabic language, which is language of the Qur’aan – by which this Book was sent and by which the Muslims worship their Lord;in their Salaah (Prayer), their rites of Hajj (Pilgrimage), their forms of remembrances and glorifications, etc. From this is the encouragement of destructive propaganda that fights against [the usage and learning] of [pure and classical] Arabic Language and attempt to weaken the conformity to it in the Muslim lands. They do this by calling to using colloquialism, and by arranging numerous studies that intend to ‘develop’ grammar in order to corrupt it; as well as formalising folk literature and and matters of national heritage.

Fourthly: Development of western universities and missionary schools in Muslim countries and also initiating the role of kindergarten and playschools, hospitals and clinics which they make as dens and nests for their evil aims. They encourage the higher classes to study in them (western and missionary schools and universities) and after them help in acquire leadership posts and great position until they become an aid for their masters in following their plots in the Muslim lands.

Fifthly: The attempt to control education curricula in Muslim lands and drawing out their politics, either directly; as occurred in some Muslim countries when the priest Dunlop undertook that task there, or by indirect methods. When the task was undertaken, most of the successful students who studied in Dunlop’s schools and graduated in them, arose as a destructive pickaxe in their country, or as one of the enemies most lethal weapons. [Such students] strive hard to influence the educational curriculum and steer it towards secularism – an ideology which does not centre around having eemaan (faith) in Allaah and His Messenger; but rather steers in the direction of atheism, or towards immorality and corruption.

Sixthly: The large number of individuals amongst the jews and christians who have undertaken the study of Islam, Arabic Language, compiling books, and taking positions of teaching in universities; until they created an ideological turmoil and confusion amongst the educated Muslims, which they hurl at those that they are teaching, or with which they fill their books – until some of those books became sources which writers and researchers refer to in matters of ideology or history. Many people who were responsible for creating some of these fitnahs (trials and turmoil) in the Muslim countries, were actually Muslims who graduated at the hands of the people. The praise and awe which surrounded such graduates helped them to achieve this, as well as achieve their post and positions; such as important posts in teaching and leadership. So they completed what their teachers had initiated [of corruption and destruction] and fulfilled what they couldn’t achieve, because they were of Muslim offspring and from the same skin, ascribing themselves to them and speaking their tongue – so we ask and seek Allaah’s help.

Seventhly: A large number of missionary workers calling to christianity have proceeded between the Muslims that they have performed their work on. [This missionary activity is done upon] well studied principles, and upon a large scale; employing hundreds of thousands of men and women. Huge financial budgets are put aside for this task, and [they are aided in such a way that] their task is made easier for them and obstacles are removed for them.

“They want to extinguish the Light (i.e, the Religion) of Allaah with their mouths, but Allaah will bring His Light to perfection and completion, even though the disbelievers hate it.” [Soorah as-Saff 61:8].

Just as the efforts of the missionaries are set up and aimed mostly at the common levels; then the efforts of the orientalist are directed to the educated – as I previously mentioned. The missionaries take on huge hardships in their work in the African Countries, and in the remote villages of the far extreme Muslim lands; in eastern Asia. After that, every so often, they hold conferences in order to review their accounts and their plans; then they analyse, adjust and implement. They met in Cairo in 1906, in Edinburgh in 1910, in Lucknow (India) in 1911, and in Jerusalem in 1935, and they continue to hold such assemblies, seminars and conferences – so glory be to the One in Whose Hand is the sole sovereignty of the heavens and the earth, and to Him return all affairs.

Eighthly: Spreading corruption in the Muslim societies; belittling the [status of women] with regards to their role in life, making her transgress the limits set by Allaah for her, creating in her a satisfaction in abstaining from the [correct] Path. They do this by spreading propaganda amongst the Muslims in various ways and manners, so that women freely mix with men, and so that women work in the places of men. By this, they aim to corrupt the Muslim society, and to put an end to the chastity and purity which is found therein. Additionally, by bringing up imaginary issues and false propaganda – [claiming] that Islaam oppresses women, and that Muslim women have very little rights – they want to take her out of her home, and put her wherever they may want; even though the limits that Allaah has set [in the Qur’aan] are clear; as are His commands [concerning these matters], and as is the Sunnah (Guidance) of His Messenger sallallaahu ‘alayhi wa sallam. Allaah – the Most High – said:

“O Prophet! Tell your wives and your daughters and the Believing women to draw their jilbaabs (cloaks) over their entire body. That will be better, that they should be known (as free and respectable women), so as not to be harassed, And Allaah is Ever-Forgiving, Most-Merciful.” [Soorah al-Ahzaab 33:59].

And – the Most High – says:

“And let the Believing women draw their khimaars (head-scarves) over their faces, necks and chests, and not to display their beauty, except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons …” [Soorah an-Noor 24:31].

And He says:

“And when you ask them for something, ask them from behind a screen; that is purer for your hearts and their hearts.” [Soorah al-Ahzaab 33:53].

“And stay in your houses, and do not display yourselves like that of the times of jaahiliyyah (pre-lslaamic ignorance).” [Soorah al-Ahzaab 33:33].

The Prophet sallallaahu ‘alayhi wa sallam said:
“Beware of entering into the company of women.” A man from the Ansaar said: O Messenger of Allaah, what about the husband’s brothers and relatives! He replied: “The husband’s brothers and relatives are death!”3

He sallallaahu ‘alayhi wa sallam also said:
“A man must not be alone in the company of a women, for indeed the third of them is shaytaan.”4

Ninthly: The Building of churches and temples in the Muslim lands and spending great amounts of wealth on them; beautifying them, making them very conspicuous and noticeable, and building them in the largest and best of places.

Tenthly: Radio stations set up solely for the purpose of calling to christianity and communism, spreading their [false] objectives. They intend to misguide, through such false ideas, the children of the innocent and naive Muslims – who neither understand, nor did they receive a sufficient Islaamic education. This is the case, in particular, in Africa where the Bible is published and distributed in plenty of hotels, etc. [They also] send missionary publications and false preaching to many of the Muslim children.

These are some of the means utilised by the enemies of Islaam today – from east and the west – in waging war against the Muslim’s thought, [intending by this ideological attack] to put an end to correct righteous thought, so that they are replaced by [false and] foreign ideas; whether eastern or western. And – O noble reader – as you can see, these means involve tremendous efforts, enormous amounts of money and a multitude of soldiers. All of this is done in order to take the Muslims away from Islaam, even if they do not actually embrace christianity, judaism or marxism. Since their primary goal in doing this is to take the Muslims away from Islaam, so that when this stage is achieved, then whatever [misguidance] follows becomes far easier to implement.

However, despite all this we say: that Allaah will frustrate them in their hopes, and will nullify their plans – but only if the Muslims are sincere in their fight against them, cautious and alert to their plans, and obedient and upright upon their Religion; as Allaah said:

“But if you remain patient and become pious and obedient to Allaah, their plots will not harm you in the least. Indeed, Allah encompasses all that they do.” [Soorah Aal-lmraan 3:120].

Since they are spreaders of corruption, Allaah Will not give total facilitation to their actions. Rather Allaah – the Most High- said:

“They plot and plan, and Allaah plans, and indeed Allaah is the best of planners.” [Soorah al-Anfaal 8:30].

“Indeed they are planning a plan, but I am planning a plan, but give a respite to the disbelievers; deal gently with them for a while.” [Soorah at-Taariq 86:15-17].

“O you who Believe! If you help Allaah [by acting upon that which He has commanded you to do], He will help you against your enemies, and make your foothold firm.” [Soorah Muhammad 47:7].

“And indeed Allaah will help those who help His Cause. Truly, Allaah is Most-Powerful, Most-Mighty. Those who, if We give them power and authority in the land, establish the Salaah (Prayer), give the Zakaah, command the good and forbid the evil. And with Allaah rests the end of all affairs.” [Soorah al-Hajj 22:40-41].

And there are many verses carrying this same meaning.

Thus, without a doubt, the matter requires the Muslims to have some common sense and some contemplation, some study about the course of action that should be taken, about the most suitable stance they should take, and that they should be heedful and have some awareness which will make them capable of understanding the schemes of their enemies, and active upon rendering them futile and false. This shall not be accomplished for them except by adhering to Allaah, adherence to His guidance, returning to Him, repenting to Him and seeking His aid. Additionally, by bearing in mind His guidance in everything, especially with regard to the relation of the believers with the unbelievers, and by understanding Soorah “Say, O Disbelievers” and what Allaah the Most High – mentions in His statement:

“Never will the jews and the christians be pleased with you until you follow their religion and way of life.” [Soorah al-Baqarah 2:120].

Also [what He mentions in] His statement:

“And they will not stop fighting you, until they turn you back from your Religion; if they are able.” [Soorah al- Baqarah 2:217]

I ask Allaah – the Most High – that He grants right guidance to this Ummah, with regards to their affairs, and that He grants protection to it from the plots of its enemies, and that He grants it firmness and obedience, both in speech and action – so that there can be for them might, strength and honour; as Allaah desires for them. Indeed He is the only One Who has the power to do so. And may Allaah extol, and send the blessings of peace upon our Prophet Muhammad, and upon his Family, his Companions, and followers.

1. Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah (3/438-446).
2. This certainly was the care at the time this lecture was given fourteen years ago, in 1404H.
3. Related by al-Bukhaaree (9/289) and Muslim (no.2172), from ‘Uqbah ibn ‘Aamir radiallaahu ‘anhu.
4. Saheeh: Related by at-Tirmidhee (no.1181), from Jaabir ibn Samarah radiallaahu ‘anhu. It was authenticated by al-Albaanee in as-Saheehah (no.430).

 

Remaining Steadfast in The Non-Muslim Lands – Shaykh Mis’ad al-Hussayni [Audio|Ar-En]

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Remaining Steadfast in The Non-Muslim Lands - Shaykh Mis'ad al-Hussayni

Listen / Download Mp3 (Time 57:00)

The Noble Shaykh Mis’ad al-Hussayni (May Allaah Preserve Him), Professor of Tafseer (Quranic Exegesis) and Quranic Sciences in The Islaamic University of Madinah, K.S.A., delivered a LIVE tele-link lecture concerning the important affair of remaining steadfast in the non-muslim lands

The Shaykh, elaborated on several points which the muslim can hold to in the west to protect his eemaan and fortify himself against the many evils that are present in the non-muslim countries.

[Tele-link conducted with Shaykh Mis’ad al-Hussayni (hafidhahullaah) and the brothers at Mpubs, Tobago on April 14th 2012]

Posted from: http://store.mpubs.org

Making Ribaa (interest) permissible in the west – Shaykh Ahmed al-Wasaabee

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Shaykh Ahmed al-Wasaabee warns us of evil callers who make ribaa “halal,” evil callers such as Qaradaawe, Siraaj Wahhaaj

Question to Shaykh Ahmed al-Wasaabee: Some youth try to tell us that ribaa (interest) in the west is permissible. And they attribute this to al-Qaradaawee. So what is the ruling on the one who follows these types of rulings? And other people in the west have made similar statements, such as Siraaj Wahhaaj, and others like him. This is a very common thing, as many youth say that ribaa is permissible in the west because of necessity (i.e. you cannot purchase a house without a mortgage, and if you do not purchase a house, the Muslims will be in a state of weakness!, etc.).

Shaykh Ahmed al-Wasaabee: Allaah (subhaana wa ta’laa) has completed our deen for us. Allaah’s statement:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. (Al-Ma’idah 5:3)

So our deen is perfect, and it is perfect in every time and every place. So the one who has given the fatwa that working with ribaa, and eating ribaa is allowable in the lands of the west, then he is from amongst the people who are following the footsteps of shaytaan. And it is waajib upon us and the Muslims to enter into al-Islaam fully. And to accept al-Islaam in its entirety, in all of its forms, all of its orders, and all of its prohibitions. Allaah’s statement:

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). (Al-Baqarah 2:208)

So the ones who issued these fataawa, allowing ribaa in the lands of the west, then they are indeed following in the footsteps of shaytaan. And the deen of al-Islaam must be established and performed in all places, in Yemen, and in Makkah, and in Britain, and in America, and other than them; and the deen is not to be established in certain places and to be left off in other places.

And the ruling of ribaa is clear. Allaah (subhaana wa ta’laa) said: O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (usury) (from now onward), if you are (really) believers. (Al-Baqarah 2:278)

And if you do not do it, then take a notice of war from Allaah and His Messenger. (Al-Baqarah 2:279)

And He (taa’ala) said:

Those who eat Ribaa (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: “Trading is only like Ribaa (usury),” whereas Allaah has permitted trading and forbidden Ribaa (usury). So whosoever receives an admonition from his Lord and stops eating Ribaa (usury) shall not be punished for the past; his case is for Allaah (to judge); but whoever returns [to Ribaa (usury)], such are the dwellers of the Fire – they will abide therein. (Al-Baqarah 2:275)

And the Prophet (salallaahu ‘alaihiwasallam) said, “Every time a person increases in ribaa, then the end of his issue is to littleness and nothingness.”

And the Prophet (salallaahu ‘alaihiwasallam) did not make a distinction in these hadeeths, and Allaah (subhaana wa ta’laa) did not make a distinction in these ayaats, regarding times and places. And this is applicable to every time and to every place.

And the ones who change the deen and make it applicable in certain times and certain places, then they are the ones who follow their desires. Allaah’s statement:

Have you seen him who takes his own lust (vain desires) as his ilaah (god), and Allaah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. (Al-Jathiyah 45:23)

So it is waajib upon the believers to fear Allaah in these issues. Allaah’s statement:

Say (O Muhammad (salallaahu ‘alaihiwasallam) to these polytheists): “Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful.” Say (O Muhammad (salallaahu ‘alaihiwasallam)): “Has Allaah permitted you (to do so), or do you invent a lie against Allaah?” (Yunus 10:59)

And verily, the people who allow ribaa in the west have made a lie upon Allaah (suhbhaana wa ta’laa). And they have no justification for what they say. And the clear verses and the clear commands of Allaah and His Messenger are present. And there is no room for anyone to twist and modify them according to certain times and places. And these fataawa are false and far astray, and they come from the people who are not cautious in their deen. And my advise is that we do not ask about our deen except from the Ahlul-‘Ilm, the people known to be upon the Kitaab and the Sunnah, the Ahlus Sunnah wal-Jama’ah. And we do not ask about our deen from the Ahlul-Bidaah, such as Yusuf al-Qaradaawee, and others like him. So they are never to be asked about affairs of our deen, and never to be depended upon in their legal opinions. And they are to be warned against.

And Islaam calls the disbelievers to enter into al-Islaam, and calls them to fulfil the orders of Allaah (subhaana wa ta’laa) and to leave off His prohibitions. And from His prohibitions is ar-ribaa.

[And the shaykh warned us about these callers of evil (those who issue rulings making ribaa permissible in the west), and that they should be warned against, and to be stay away from.]

In summary, ribaa is not permissible in the west.

Benefit: It is not permissible to put money in banks that deal with ribaa. However, out of necessity, if a person fears that his money may be stolen, or that it may be robbed, or that it may be taken from him (if he does not place it in a bank); then in this instance, the ‘Ullema, like Shaykh ‘Abdul ‘Azeez ibn Baaz and others have issued fataawa that it is permissible for people to put their money in banks that deal with usury in order to secure their money. This is with the condition that they are not allowed to earn interest on this money. But if this fear is not a reality, then it is not allowed for any Muslim to place his money in banks that deal with ribaa, even if he fulfils the condition that he does not earn interest on his money. For verily, the banks benefit from those who place money in their banks.

Source: Al-Qawl-ul- Mufeed Fee Adillatit Tawheed [Beneficial Speech in Establishing the Evidences of Tawheed], in the Q&A at the end of the 20th Chapter (The Danger of Ascribing Shirk with Allaah)

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