Can we sit with those who do not pray?

Can we sit with those who do not pray?

Praise be to Allaah. 

It is permissible to sit with them in order to advise them and tell them to perform the obligatory prayers in jamaa’ah (congregation), not to relax with them and enjoy chatting to them. Otherwise it is haraam to sit with them.

Sitting with a Muslim who takes drugs

Is it permissible for a Muslim to eat with a Muslim who takes pills and drugs, or is it not permissible to eat with him, especially if he is one's neighbour? Is it permissible to speak to him or not? What should we do in this situation?

Praise be to Allaah. 

If you are able to denounce their evil action and you hope that they will respond, then sit with them in order to advise them and tell them not to do that evil action, and enjoin what is good, in the hope that Allaah will bring about good through you. If they respond, then praise be to Allaah, otherwise withdraw from them.

Can denouncing evil only be done with the permission of the ruler?

Is it a condition for changing evil with one’s hand that one has the permission of the ruler?

Praise be to Allaah. 

Denouncing or changing evil comes in stages, as stated in the hadeeth in which the Messenger (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, 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 [by hating it and feeling that it is wrong]…” This is general and applies both to the one who is seeking to remove the evil and the one who is being denounced; it does not apply to one and not to the other. But it is essential to pay attention to circumstances: if seeking to remove an evil will lead to an even greater evil, then it is not permissible under any circumstances to denounce the one who is doing it, whether he is a ruler or a subject. But if it is known that the evil will be reduced and good will result from that if it is denounced, then it must be done regardless of whether the one who is being denounced is a ruler or otherwise, because this is what is implied by the hadeeth of the Messenger (peace and blessings of Allaah be upon him). But it is not permissible to limit the meaning of the words of Allaah or the words of His Messenger (peace and blessings of Allaah be upon him) without any sound evidence for doing so. 

Is it permissible to rebel against the ruler?

There are people who think that because some of the rulers commit acts of kufr and sin, we are obliged to rebel against them and attempt to change things even if that results in harming the Muslims in that country, at a time when there are many problems in the Muslim world. What is your opinion?

Praise be to Allaah. 

The basic comprehensive principle of sharee’ah is that it is not permitted to remove an evil by means of a greater evil; evil must be warded off by that which will remove it or reduce it. Warding off evil by means of a greater evil is not permitted according to the scholarly consensus (ijmaa’) of the Muslims. If this group which wants to get rid of this ruler who is openly committing kufr is able to do so, and can bring in a good and righteous leader without that leading to greater trouble for the Muslims or a greater evil than the evil of this ruler, then that is OK. But if rebellion would result in greater trouble and lead to chaos, oppression and the assassination of people who do not deserve to be assassinated, and other forms of major evil, then that is not permitted. Rather it is essential to be patient and to hear and obey in matters of good, and to offer sincere advice to the authorities, and to pray that they may be guided to good, and to strive to reduce evil and increase good. This is the correct way which should be followed, because that is in the general interests of the Muslims, and because it will reduce evil and increase good, and because this will keep the peace and protect the Muslims from a greater evil.

Do we begin with changing things “by hand” when changing evil things?

Does the hadeeth, “Whoever among you sees an evil action, let him change it by his hand [by force]…” mean that we should change it by force straightaway, even though it may be possible to change it by speaking out?

Praise be to Allaah. 

Changing evil things is to be done by stages, progressing by degrees from warning and reminding, to preaching and alarming, then rebuking, then changing it “by hand” (by force), then carrying out acts of punishment and vengeance, and finally by declaring hostility and referring the matter to the judge. 

Reading Quran before Making Judgment about Islam

To day the topic that I wanted to discuss is the importance of reading Quran before making any decision or judgment about Islam People should not get influenced by public opinion rooming around them about any particular religion book person or and thing because many time it is can be the opposite of what reality is. Same holds true for people’s perception of Islam and Muslims, considering being a religion of terror or teaching and encouraging nothing, but ignorance and terrorism, which is definitely not the case.

Instead of taking opinion from any Muslim, for there are chances that he might favor his religion, one can find the truth about Islam by going through the document of Islam, i.e. the Holy Quran, which Allah claims strictly to be His Words?

“Indeed it is we who have sent down the Quran, and indeed it is us who shall preserve it.” (Al Quran Surah 15:9)

Therefore the best way to develop a judgment about the lord (Allah) and Islam is to learn quran and go through the verses of Quran for your self and evaluate it and get to know what its teachings of Islam and Koran. You would come to know that Islam is a religion of peace that promotes education and learning more than anything else.

Just have a look at a couple of verses from Holy Quran to see what it preaches

And He has subjected to you, as from Him, all that is in the heavens and on earth: behold in that are Signs indeed for those who reflect. (Quran 45: 13)

And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned. (30:22)

Important note to learn and Read Quran online
The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer  It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist)  He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to lean the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well

He made an amulet with Qur’aanic verses for his wife to wear

 

Two years ago, On my wife's request, I had prepared an amulet consisting of Quranic verses that she wore.I now looked at question
11788. The answer said that it is SHIRK to do so. Since I was not aware that amulets are considered SHIRK, am I still guilty of SHIRK? Please advise.

Praise be to Allaah.
 

 

If an amulet is made with something other than Qur’aan or
du’aa’s narrated from the Prophet (peace and blessings of Allaah be
upon him), or if it contains symbols, mumbo-jumbo and strange words that
cannot be understood, then there is scholarly consensus that it is haraam
and constitutes shirk. But if the amulet is made with Qur’aan or du’aa’s
narrated from the Prophet (peace and blessings of Allaah be upon him),
then there is a difference of opinion among the salaf, but the correct view
is that it is haraam. See question no.
10543. 

The scholars of the Standing Committee said: 

The scholars are agreed that it is haraam to wear amulets if
they are made with anything other than Qur’aan, but they differed concerning
those that are made with Qur’aan. Some said that it is permissible to wear
them and some said that that is not permissible. The view that it is not
allowed is more likely to be correct because of the general meaning of the
ahaadeeth, and so as to prevent the means that may lead to shirk. 

Fataawa al-Lajnah al-Daa’imah,
1/212 

So you and your wife who asked you for this amulet should
remove it straight away and burn it. You said that you did that and you did
not know that it was shirk, so you are not to be regarded as a mushrik or a
sinner because of this action, since you did not deliberately commit an act
of sin.  Allaah says (interpretation of the meaning): 

“And there is no sin on you concerning that in which you
made a mistake, except in regard to what your hearts deliberately intend”

[al-Ahzaab 33:5] 

“Our Lord! Punish us not if we forget or fall into error”

[al-Baqarah 2:286] 

And the Prophet (peace and blessings of Allaah be upon
him) said: “My ummah is excused for their mistakes, what they forget and
what they are forced to do.” 

This evidence indicates that whoever commits a sin but does
not know it is a sin, is not to blame, and that Allaah has forgiven him. 

And Allaah knows best.