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 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.

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. 

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. 

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.

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

Showing off (riya) in worship

 

Is there any chance of getting blessings from an act ruined by riyaa if one's intentions change to please Allaah after the thought of riyaa has already come? For example, I finish reciting Qu'raan, and the thought of riyaa enters my mind. If I immediately fight this thought with thinking about Allaah, can I still get blessings for my recitation, or is it completely ruined forever because of riyaa, given that the act is over and the riyaa thought came after it was already over?.

Praise be to Allaah.
 

 

Shaykh Ibn ‘Uthaymeen said: 

Showing off may affect worship in three
ways: 

1 – When the basic motive for worship is to
be seen by others, such as one who stands and prays so that people will see him, and so that they will praise him for his prayers. This
invalidates the act of worship. 

2 – When it is a factor that develops during
the act of worship, i.e., if the worshipper is initially sincere in his intention towards Allaah, then the idea of showing off develops whilst he
is doing it. In this case one of the following two scenarios must apply: 

(i)               
There is no connection between the first part of his act of worship and the last part, so the first part is valid
in all cases, and the last part is invalid.

For example: a man has
one hundred riyals that he wants to give in charity, so he gives fifty of them in a sincere act of charity. Then the idea of showing off develops
with regard to the remaining fifty. So the first was a sound and accepted act of charity, but the last fifty was an invalid act of charity because
the sincerity was mixed with a desire to show off.

(ii)             
The first part of the act of worship is connected to the last part, in which case one of the following two scenarios must apply:

(a)    
He wards off the idea of showing off and does not give in to it, rather he turns away from it and hates it. This does not have any
effect on him, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for what crosses their
minds, so long as they do not act upon it or speak of it.”

(b)   
When he gives in to this idea of showing off and does not ward it off. In this case the entire act of worship becomes invalid,
because the first part is connected to the last part. For example, he starts the prayer with a sincere intention towards Allaah, then the idea of
showing off develops in the second rak’ah, so the entire prayer becomes invalid because the first part is connected to the last part. 

3 – The idea of showing off develop after the
act of worship has ended. This does not affect it or invalidate it, because it has been completed soundly, so if showing off occurs after that it
does not affect it. 

It is not showing off if a person feels happy
that the people come to know about his worship, because this developed after he has finished the act of worship.  

It is not showing off if a person feels happy
because he has done an act of worship, because that is a sign of his faith. The Prophet (peace and blessings of Allaah be upon him) said:
“Whoever feels happy because of his good deeds and sad because of his bad deeds, that is the believer.” 

The Prophet (peace and blessings of Allaah be upon him) was asked about that and said:
“That is the first glad tidings of the believer.” 

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen,
2/29, 30.