Ruling on sitting with smokers when they are smoking

It is no secret that the forbidden habit of smoking is widespread, in the workplace, in the home and in public areas. The question is, is it permissible to sit with smokers? If a person is sitting with a smoker in his home or in a public gathering, should he leave him and go out?

Praise be to Allaah.

As the brother has mentioned, smoking is haraam because of the general evidence that indicates that it is haraam. There is no specific text from the Messenger SAWS (peace and blessings of Allaah be upon him), because smoking only emerged recently, but the principles of sharee’ah are general in application, and some indications in some reports indicate that it is haraam. If a smoker sits next to you and wants to smoke, then advise him gently and kindly. Tell him, “My brother, this is haraam, and it is not permissible for you.”

I think that if you advise him kindly and gently, he will refrain from smoking, as we and others have found out by experience. If he does not refrain from smoking, then you have to leave him, because 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]

But this is when it is in a public place. If it is in the workplace and you advise him but he does not refrain, then there is no sin on you, because this is the matter of necessity and you could not get away from him.

Attending wedding parties in which there are objectionable things (munkaraat)

Is it permissible for a woman to attend a wedding party if there will be some things which go against sharee’ah, such as playing music and dancing to it, or revealing clothes. Will her guardian such as her husband or father be guilty of sin if he gives her permission to attend this party? What is the ruling if the invitation comes from a relative and if she does not accept it there is the fear of a breakdown in family ties? Please advise us, may Allaah reward you with good.

Praise be to Allaah. 

If the parties are as described in the question, it is not permissible for anyone to accept the invitation, unless he or she is able to remove the evil things (munkar). In that case it is obligatory to accept the invitation for the purpose of removing the evil. But if he is not able to do that, then it is not permissible to attend these celebrations which include all or some of these things which go against sharee’ah. And it is not permissible for anyone to allow his wife or daughter or other female relative under his guardianship to attend these parties. If he says, I am afraid that there will be a rift between me and my relatives or that the ties of kinship will be broken, we say, then let that happen, because when they disobeyed Allaah by having parties of this kind, there is no duty to accept their invitation. If they then break the ties, the sin is on them and there is no sin at all on the one who refused to attend these celebrations.

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.