کافر ملک میں رہنے کا حکم-- احادیث کی روشنی میں
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کافر ملک میں رہنے کا حکم احادیث کی روشنی می&am
patriot_purdesi
Senator (1k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
Kisi Islamic state ka naam batao jo ain khilafat e rashida ka aks ho, aur wahaN ki citizenship lyne ka asaan tareeqa bhi...
Kisi Islamic state ka naam batao jo ain khilafat e rashida ka aks ho, aur wahaN ki citizenship lyne ka asaan tareeqa bhi...
Mojo-jojo
Minister (2k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
Can brother AbuBilal explain to us why then all the religious people including Tableeghi brothers are actively working in the Kaafir countries and living there.There are even Madressas in Europe and North America (USA and Canada) where religious education is given to younger generation.
Can brother AbuBilal explain to us why then all the religious people including Tableeghi brothers are actively working in the Kaafir countries and living there.There are even Madressas in Europe and North America (USA and Canada) where religious education is given to younger generation.
sahiL
Senator (1k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
It was the habit of Prophet Muhammed (saw) to maintain justice between Non-Muslims too. For justice is a duty toward all whether they were friends or enemy.Imam Bukhari and Imam Ahmad reported that Anas bin Malik said that a JewishBoy used to serve the Prophet, preparing his ablution (wudhu water) and to handhim his shoes. The boy became ill one day. The Prophet (saw) went to visit the boyand he was very ill with his father sitting at his head. The Prophet invited him toIslam by telling him to say: There is no God but Allah. The boy looked at hisfather who kept silent. The Prophet repeated his request and the boy looked at hisfather again who told him 'Obey Abul-Qasim.' The boy, just before dying, said 'Ibear witness that there is no God but Allah and that you are His Messenger.' TheProphet said 'I Thank Allah for enabling me to save him.'
It was the habit of Prophet Muhammed (saw) to maintain justice between Non-Muslims too. For justice is a duty toward all whether they were friends or enemy.Imam Bukhari and Imam Ahmad reported that Anas bin Malik said that a JewishBoy used to serve the Prophet, preparing his ablution (wudhu water) and to handhim his shoes. The boy became ill one day. The Prophet (saw) went to visit the boyand he was very ill with his father sitting at his head. The Prophet invited him toIslam by telling him to say: There is no God but Allah. The boy looked at hisfather who kept silent. The Prophet repeated his request and the boy looked at hisfather again who told him 'Obey Abul-Qasim.' The boy, just before dying, said 'Ibear witness that there is no God but Allah and that you are His Messenger.' TheProphet said 'I Thank Allah for enabling me to save him.'
sahiL
Senator (1k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی م&#
Hafiz Ibn Hajar (RA) said that this Hadith indicates many rules *‘that Muslims areallowed to employ non-Muslims, *to visit them while sick. *It also directs us tomaintain cordiality and friendliness. *It allows the employment of the youth, *tooffer them Islam if they were mature to make a choice, *and to accept theirconversion if they embraced Islam.
Hafiz Al-Aini (RA) said that this Hadith indicted the permission to visit ill non-Muslimsespecially if they were neighbors since it demonstrated the kindness of Islam andmay encourage them to embrace it. We are allowed to do dealings with nonbelievers, and always demonstrate truthful ness and justice. In the time ofMuhammed (saw) if people had any disputes among each other, they would come tohim to solve their problems. This is because they had seen the honesty of Muslims.
Hafiz Ibn Hajar (RA) said that this Hadith indicates many rules *‘that Muslims areallowed to employ non-Muslims, *to visit them while sick. *It also directs us tomaintain cordiality and friendliness. *It allows the employment of the youth, *tooffer them Islam if they were mature to make a choice, *and to accept theirconversion if they embraced Islam.
Hafiz Al-Aini (RA) said that this Hadith indicted the permission to visit ill non-Muslimsespecially if they were neighbors since it demonstrated the kindness of Islam andmay encourage them to embrace it. We are allowed to do dealings with nonbelievers, and always demonstrate truthful ness and justice. In the time ofMuhammed (saw) if people had any disputes among each other, they would come tohim to solve their problems. This is because they had seen the honesty of Muslims.
sahiL
Senator (1k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی م&#
In Sura Al-Mumtahina, Allah says 'Allah forbids you not (from dealing), with regardsto those who do not fight you for your faith nor drive you out of your homes, to dealkindly and justly with them: For Allah loves those who are just. Allah only forbidsyou with regard to those who fought you for your faith and drove you out of yourhomes and support others in driving you out, for turning to them for friendship andalliance. Those of you who do that are doing wrong.'
Nothing prevents us from being kind, generous and helpful to non-Muslims as longas they do not demonstrate verbal or physical animosity towards Islam. Hopefully,this will remove barriers to introduce Islam to them. This positive attitude does notmean going along with non-Muslims and abandoning our distinct personality. Itmeans we must be fair, kind and moderate with ourselves and our neighbors in allmatters. Imam Qurtubi said: 'This is a permission given by Allah to maintain friendly relationship with those who did not upset Muslims or attack them. Imam Qurtubicited the opinion of Abdul Rahman bin Zayed who said that this rule was in thebeginning of Islam when fighting was not required.
Asma' bint Abi Bakr (RA) asked the Prophet (saw) if could entertain and be kind toher non-Muslim mother who visited her in Madina and the Prophet said 'Yes.'
Before Islam, Abu Bakr (RA) divorced his wife Qutaila who was the mother of hisdaughter Asma. When her mother visited her daughter in Madina and brought her anear-ring and other gifts. Asma was reluctant to accept the gifts before asking theProphet (saw). In answer to her question Allah revealed this verse... 'To deal kindlyand justly with them' means to be kind and faithful to them as per agreementbetween Muslims and non Muslims..
In Sura Al-Mumtahina, Allah says 'Allah forbids you not (from dealing), with regardsto those who do not fight you for your faith nor drive you out of your homes, to dealkindly and justly with them: For Allah loves those who are just. Allah only forbidsyou with regard to those who fought you for your faith and drove you out of yourhomes and support others in driving you out, for turning to them for friendship andalliance. Those of you who do that are doing wrong.'
Nothing prevents us from being kind, generous and helpful to non-Muslims as longas they do not demonstrate verbal or physical animosity towards Islam. Hopefully,this will remove barriers to introduce Islam to them. This positive attitude does notmean going along with non-Muslims and abandoning our distinct personality. Itmeans we must be fair, kind and moderate with ourselves and our neighbors in allmatters. Imam Qurtubi said: 'This is a permission given by Allah to maintain friendly relationship with those who did not upset Muslims or attack them. Imam Qurtubicited the opinion of Abdul Rahman bin Zayed who said that this rule was in thebeginning of Islam when fighting was not required.
Asma' bint Abi Bakr (RA) asked the Prophet (saw) if could entertain and be kind toher non-Muslim mother who visited her in Madina and the Prophet said 'Yes.'
Before Islam, Abu Bakr (RA) divorced his wife Qutaila who was the mother of hisdaughter Asma. When her mother visited her daughter in Madina and brought her anear-ring and other gifts. Asma was reluctant to accept the gifts before asking theProphet (saw). In answer to her question Allah revealed this verse... 'To deal kindlyand justly with them' means to be kind and faithful to them as per agreementbetween Muslims and non Muslims..
Mojo-jojo
Minister (2k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
Brothers see what is happening in a Muslim country:
[h=1]Pakistan blasphemy case: 'Muslims could take law into their own hands'[/h] Lawyer for man who accused Christian girl of burning Qur'an raises spectre of vigilante act if Rimsha Masih is not convicted
Rao Abdur Raheem, lawyer for the man who accuses Rimsha Masih of blasphemy, said: 'The girl is guilty. If the state overrides the court, then God will get a person to do the job.' Photograph: Faisal Mahmood/Reuters
A lawyer representing the man who accused a Pakistani Christian girl of blasphemy has said that if she is not convicted, Muslims could "take the law into their own hands".
Rao Abdur Raheem cited the example of Mumtaz Qadri, the man who last year shot dead a politician who had called for reform of the much-abused blasphemy law.
The apparent hijacking of the case against Rimsha Masih by organised extremists, including lawyers, could be spell great danger for the girl, .further complicate a bitterly contentious
His The lawyer's comments are likely to further complicate a bitterly contentious case that has caused an international outcry and embarrassed the Pakistani government. It could intimidate the court and would put her life at further risk even if she is freed.
The girl, Rimsha Masih, from Mehrabadi, Islamabad, whose family says she is 11, was arrested this month and charged with desecrating the Qur'an after a neighbour, Malik Hammad, claimed that he saw her with burnt pages of the holy text in a bag she was carrying.
Her family had hoped that she would be granted bail on Thursday after a medical report this week found that she was a minor – thus eligible for bail – and had learning difficulties. But those hopes were dashed when Raheem challenged the report and the hearing was postponed.
According to Raheem, the medical report on Masih was illegal, as it followed the orders of a civil servant and not the court, and went beyond its remit of determining her age. He accused the government of supporting her and manipulating court proceedings. Speaking outside the Islamabad court after the hearing, Raheem said: "There are many Mumtaz Qadris in this country … This [medical] report has been managed by the state, state agencies and the accused."
Rimsha's family had hoped that she would be granted bail Thursday (today) after a crucial medical report lodged earlier this week with the court found that she was a juvenile and mentally underdeveloped. Her family says that she is 11 years old and suffering from learning difficulties.
She Masih, whose family says she is 11, was arrested earlier this month and charged with desecrating the Qur'an, after a manneighbour, Malik Hammad, claimed that he saw her with burnt pages of the holy text in a bag she was carrying. The case has caused an international outcry. Later, sitting in his office beneath a large poster of Qadri, Raheem told the Guardian: "If the court is not allowed to do its work, because the state is helping the accused, then the public has no other option except to take the law into their own hands."
NEW PARHowever, There is however a glimmer of hope. In this case, for the first time in the case hardline Islamic clerics have cautioned against presuming the guilt of RimshaMasih. Last night one of Pakistan's most radical mullahs, Ahmed Ludhianvi, head of the banned Sipah-e-Sahaba, which is blamed for hundreds of sectarian killings, told the Guardian: "There should be a thorough investigation. If she (Masih) didn't do it, she should be freed. If she is mentally disturbed, scholars should consider what should be done. Islam does not allow anyone to be punished instantaneously."
Last year, many lawyers rallied around Qadri, who killed Punjab governor Salman Taseer, and showeredshowering him with rose petals when he appeared in court.
Raheem said he had taken on the case for free because he was convinced that Masih should be punished. "This girl is guilty. If the state overrides the court, then God will get a person to do the job," he said.
However, it seems unclearIt remains unclear why the accuser suspected Masih and how he saw inside the bag that she was apparently carrying. It is also unclear whether any burnt pages were actually from the Qur'an.
Following Raheem's objections to the medical report, the court has asked the authorities for clarification and will hear the case again on Saturday, when bail for the girl could again be considered.
Blasphemy allegations are often made on the flimsiest of evidence but enraged mobs pressure the police into registering cases. In court, the alleged act of blasphemy cannot even be repeated, as that would be an act of blasphemy in itself, so verdicts are reached not hearing in the absence of the main piece of evidence.
Earlier this year, a mentally disturbed Muslim man in Bahawalpur, a city in the middle of the country, was accused of blasphemy and arrested. After a crowd of up to 2,000 stormed the police station and dragged him out, he was beaten and burned alive. In 2009, a mob attacked an area where Christians lived in Gojra, a town in Punjab province, burning at least eight people to death.
The fate of the Christians at Gojra hangs heavily over Masih's own community. They fled en masse after RimshaMasih was taken away by police from her home. Now, two weeks on, Two weeks later, many of the Christians have trickled back, but they remain terrified.
One Christian, Arif Masih, returned to his house in Mehrabadi after nine days to find it looted. "People are so afraid, they cannot sleep at night," he said. "We just want to leave, we want to be given somewhere else to live," said Masih."
Brothers see what is happening in a Muslim country:
[h=1]Pakistan blasphemy case: 'Muslims could take law into their own hands'[/h] Lawyer for man who accused Christian girl of burning Qur'an raises spectre of vigilante act if Rimsha Masih is not convicted
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- Saeed Shah in Islamabad
- guardian.co.uk, Thursday 30 August 2012 10.40 EDT
A lawyer representing the man who accused a Pakistani Christian girl of blasphemy has said that if she is not convicted, Muslims could "take the law into their own hands".
Rao Abdur Raheem cited the example of Mumtaz Qadri, the man who last year shot dead a politician who had called for reform of the much-abused blasphemy law.
The apparent hijacking of the case against Rimsha Masih by organised extremists, including lawyers, could be spell great danger for the girl, .further complicate a bitterly contentious
His The lawyer's comments are likely to further complicate a bitterly contentious case that has caused an international outcry and embarrassed the Pakistani government. It could intimidate the court and would put her life at further risk even if she is freed.
The girl, Rimsha Masih, from Mehrabadi, Islamabad, whose family says she is 11, was arrested this month and charged with desecrating the Qur'an after a neighbour, Malik Hammad, claimed that he saw her with burnt pages of the holy text in a bag she was carrying.
Her family had hoped that she would be granted bail on Thursday after a medical report this week found that she was a minor – thus eligible for bail – and had learning difficulties. But those hopes were dashed when Raheem challenged the report and the hearing was postponed.
According to Raheem, the medical report on Masih was illegal, as it followed the orders of a civil servant and not the court, and went beyond its remit of determining her age. He accused the government of supporting her and manipulating court proceedings. Speaking outside the Islamabad court after the hearing, Raheem said: "There are many Mumtaz Qadris in this country … This [medical] report has been managed by the state, state agencies and the accused."
Rimsha's family had hoped that she would be granted bail Thursday (today) after a crucial medical report lodged earlier this week with the court found that she was a juvenile and mentally underdeveloped. Her family says that she is 11 years old and suffering from learning difficulties.
She Masih, whose family says she is 11, was arrested earlier this month and charged with desecrating the Qur'an, after a manneighbour, Malik Hammad, claimed that he saw her with burnt pages of the holy text in a bag she was carrying. The case has caused an international outcry. Later, sitting in his office beneath a large poster of Qadri, Raheem told the Guardian: "If the court is not allowed to do its work, because the state is helping the accused, then the public has no other option except to take the law into their own hands."
NEW PARHowever, There is however a glimmer of hope. In this case, for the first time in the case hardline Islamic clerics have cautioned against presuming the guilt of RimshaMasih. Last night one of Pakistan's most radical mullahs, Ahmed Ludhianvi, head of the banned Sipah-e-Sahaba, which is blamed for hundreds of sectarian killings, told the Guardian: "There should be a thorough investigation. If she (Masih) didn't do it, she should be freed. If she is mentally disturbed, scholars should consider what should be done. Islam does not allow anyone to be punished instantaneously."
Last year, many lawyers rallied around Qadri, who killed Punjab governor Salman Taseer, and showeredshowering him with rose petals when he appeared in court.
Raheem said he had taken on the case for free because he was convinced that Masih should be punished. "This girl is guilty. If the state overrides the court, then God will get a person to do the job," he said.
However, it seems unclearIt remains unclear why the accuser suspected Masih and how he saw inside the bag that she was apparently carrying. It is also unclear whether any burnt pages were actually from the Qur'an.
Following Raheem's objections to the medical report, the court has asked the authorities for clarification and will hear the case again on Saturday, when bail for the girl could again be considered.
Blasphemy allegations are often made on the flimsiest of evidence but enraged mobs pressure the police into registering cases. In court, the alleged act of blasphemy cannot even be repeated, as that would be an act of blasphemy in itself, so verdicts are reached not hearing in the absence of the main piece of evidence.
Earlier this year, a mentally disturbed Muslim man in Bahawalpur, a city in the middle of the country, was accused of blasphemy and arrested. After a crowd of up to 2,000 stormed the police station and dragged him out, he was beaten and burned alive. In 2009, a mob attacked an area where Christians lived in Gojra, a town in Punjab province, burning at least eight people to death.
The fate of the Christians at Gojra hangs heavily over Masih's own community. They fled en masse after RimshaMasih was taken away by police from her home. Now, two weeks on, Two weeks later, many of the Christians have trickled back, but they remain terrified.
One Christian, Arif Masih, returned to his house in Mehrabadi after nine days to find it looted. "People are so afraid, they cannot sleep at night," he said. "We just want to leave, we want to be given somewhere else to live," said Masih."
patriot_purdesi
Senator (1k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
kafir bhi muslim countries mein zalil o khwar ho rahy hen aur jaan se jarahe hen jhote cases mein uske jawaz ka koi hawala quran o hadith se anayat karden...
kafir bhi muslim countries mein zalil o khwar ho rahy hen aur jaan se jarahe hen jhote cases mein uske jawaz ka koi hawala quran o hadith se anayat karden...
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
Evidence for the permissibility of living in a non-Muslim country
[h=2]Question[/h] Can you please explain to me if it is allowed for a Muslim to live in non-Muslim countries. Can you please give evidence, because I have had heard other people saying that Muslims are not allowed to live in non-Muslim countries.
[h=2]Answered by[/h] Sheikh `Abd Allah b. Bayyah, professor at `Abd al-`Azz University in Jeddah
It is allowed for a Muslim to live in a non-Muslim country if certain conditions are met. A Muslim may live there for studying, medicalp purposes, business or the like. Sometimes a Muslim would rather live in such countries if he faces serious threats in his home country. However, in all of these cases, he must be able to freely practice his religion in his country of residence.
It was related in the hadth: “O Fudayk establish prayer, pay Zakk and abandon bad deeds and live with your people (the unbelievers) wherever you like.” [Related by Ibn Hibbn – all narrators are truthful].
Ahmad also related a hadth which is evidence for living in non-Muslim countries. The Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good (living atmosphere), you may live.”
http://en.islamtoday.net/node/1384
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Muslims permitted to live in the lands of the pagans
[h=2]Question[/h] The prophet (peace be upon him) said: “I disown every Muslim who settles among the polytheists; they should not be able to see one another’s cooking fires.” It is also narrated that he said: “I accept your oath of allegiance that you will worship Allah, establish regular prayer, pay Zakh, be sincere towards the Muslims, and keep away from the polytheist.” The question is that since I am working in a company where the majority of the employees are Hindus, who are generally agreed upon to be polytheists since they worships many gods, I am definitely going against the hadth, since I am not only cooking with them, I am eating with them. In a company, you cannot avoid this. What should I do?
[h=2]Answered by[/h] Sheikh Muhammad al-Man`, professor at Umm al-Qur University
The prohibition given in the two hadth that you mentioned is directed to Muslims living in the land of the polytheists who fear that their faith will be compromised and that they will not be able to carry out the dictates of their religion. A Muslim who lives in such lands and does not have these problems may continue his residency among them.
We arrive at this position by correlating between the various textual evidences that pertain to the matter. Though some hadth prohibit residing among the polytheists, other hadth permit it. For example, the Prophet (peace be upon him) said the following to the commanders of his armies: “Then invite them to leave their lands and emigrate. Inform them that if they do so, they will have the same rights and duties as the emigrants. If the decline, then inform them that they will be like Muslim Bedouins. The same Law will apply to them that applies to other Muslims, but they will not share in the spoils of war.”
The great jurist, al-Shfi`, comments on this hadth, saying: “They would not have been given the option to do something that was forbidden for them.”
The Prophet (peace be upon him) permitted a group of Meccan Muslims to reside in Mecca before its conquest, including al-`Abbs b. `Abd al-Muttalib [as related by al-Hkim] and Ab al-`As [as related by al-Hkim and al-Bayhaq]
The Prophet (peace be upon him) also said: “Whoever believes in Allah and His Messenger, establishes prayer, and fasts Ramadn, Allah will admit him into Paradise whether he goes forth to strive in the way of Allah or remains in the land of his birth..” If staying in the land of the unbelievers had been forbidden, the Prophet (peace be upon him) would not have given them a choice between staying or leaving.
And Allah knows best.
http://en.islamtoday.net/node/1380
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Living In Non Muslim Lands
WebbTranslators | June 18, 2008 10:41 pm
Source: The Craft Of Fatwa And The Fiqh Of Minorities
Produced By: www.altranslators.com
Contextualization
[The following mentions of some of the proofs that justify the convert to continue to reside in non-Muslim lands, which in fact, become for the convert, under certain conditions, Dar al Islam [the abode of Islam] for him/her.]
The Position Of The Scholars With Regard To Residing In Non Muslim Lands:
“The majority of scholars of fiqh and they are the Hanafis, Hanbalis and Shafis ruled on the permissibility of residing in these lands for he who is capable of professing his religion and is secure in doing so.” Sin’at al-Fatwa wa Fiqh al-Aqaliyat (281)
Evidence for this position:
The Prophet (saw) permitted a people who had entered Islam in Makka to remain therein [and not migrate to Medina] after their profession of faith. Of those people were al Abbas Bin Abdul Muttalib (r).
The Shafi school uses the story of Na’im al Nuhaam al Adawi (r) to justify their position. He stayed with his people as they asked him to do so. And the Prophet (saw) consented to this as is related in the Tabaqaat Of Ibn Sa’ad related on the authority of Muhammad Bin Umar al Waaqady (he is (rejected) Matrouk) as mentioned by Abu Umar Ibn Abdul Barr (r) In the Istayaab and Ibn Atheer (r) in Usdu al Ghaaba.
Locating Dar al-Islam For The Convert
Ibn Hajr (r) related on behalf of Imam Mawardi (r):
“If it be the case that a Muslim is capable of professing and manifesting his/her faith in the land of the non-Muslims, then that has become for him/her his/her Dar al Islam. His residing in that land is more favorable than his leaving from it given that it is desirable that others enter into Islam beside him/her.”
An Najaashi (r) entered into Islam and remained among his people. The Prophet (saw) said in his respect: “Today a righteous man has passed away, so stand and offer the funeral prayer for your brother… (Bukhari)”
A Fundamental Condition Governing Residence In A Non Muslim Land
The condition for remaining in the land of the non-Muslims is that one is capable of securing his manifestation of Islam. (Fatawa Hadithiyah Ibn Hajr Haythami)
Rulings Governing Citizenship
Citizenship, is secondary to residence. To become a citizen takes on five rulings:
1.) Forbidden: if one fears he will abandon Islam or his children if he finds a country wherein there is no “fitna”
2.) Disliked: if he does not fear the non-muslims but he witnesses wrongdoing and he finds another country wherein there is less wrong doing.
3.) Obligatory: In the case there is benefit and interest for the Muslims in the case of residing or his leaving contributes to corruption.
4.) Allowable: when all options are equal
5.) Favorable: If one engages in da’wah in the case that there are others engaging in da’wah.
Juridical Clause
These are matters that need study so as to realize the underlying rational of each case….
http://www.suhaibwebb.com/islam-stu...-h-the-craft-of-fatwa-and-fiqh-of-minorities/
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[h=3]Question[/h]
I am an Italian Muslim who converted 17 years ago, then studied Arabic and religious sciences in Madeenah. What is the ruling on natives of these countries who convert to Islam? Should they emigrate to a Muslim country or it is permissible for them to stay in their native land? What is the ruling of migrating from one non-Muslim country to another?
[h=2]Answer[/h]
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad
is His slave and Messenger.
Ibn Qudaamah
who followed the Hanbali school, said that there are three different categories of people with regards to migration:
The first includes those who should emigrate. This applies to those who are able to, while not being able to practice the rituals of their religion while living among disbelievers. For this category of people emigration is obligatory. Allaah The Almighty Says (what means):
• {Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allaah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.** [Quran 4:97]
The second are those who do not have to emigrate because they are unable to do so, because they or their families are sick, old, vulnerable or they have been coerced to stay. Allaah The Almighty Says (what means):
• {Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way. For those it is expected that Allaah will pardon them, and Allaah is ever Pardoning and Forgiving.** [Quran 4:98-99]
The third are those for whom it is desirable but not obligatory to emigrate. This applies to those who are able to emigrate but can also perform the rituals of their religion in the non-Muslim country. It is better for them to emigrate so they can fight disbelievers and increase the number of Muslims. Moreover, by emigrating they will not intermingle with disbelievers or see evil deeds. Still, it is not obligatory for those people to emigrate because they can perform their religious rituals. Al-‘Abbaas
the uncle of the Prophet
, lived in Makkah after converting to Islam.
Thus, Muslims who do not fear hardship with regards to money, family or committing evil deeds, and can perform their religious rituals in a non-Muslim country, may stay. It is not obligatory for them to emigrate, however it is extremely favorable for them to live among Muslims in a Muslim country. There are many advantages to living in a Muslim country, such as performing congregational prayer, hearing the call for prayer (Athaan), seeing righteous Muslims and righteous deeds, seeing less evil deeds and many other advantages that may lead a person to be more righteous and steadfast.
As for the Hadeeth where it was narrated that the Prophet
, told us that he disassociated himself from any Muslim who lived in a country of disbelievers, this Hadeeth applies to those who are not safe from affliction.
It is permissible to move from one non-Muslim country to another if they are not at war with Muslims, because the same ruling applies to both, especially if there is a religious reason, such as learning, undertaking Da‘wah (Islamic propagation), or cooperating in righteousness and piety.
Allaah Knows best.
http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=12829
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Evidence for the permissibility of living in a non-Muslim country
[h=2]Question[/h] Can you please explain to me if it is allowed for a Muslim to live in non-Muslim countries. Can you please give evidence, because I have had heard other people saying that Muslims are not allowed to live in non-Muslim countries.
[h=2]Answered by[/h] Sheikh `Abd Allah b. Bayyah, professor at `Abd al-`Azz University in Jeddah
It is allowed for a Muslim to live in a non-Muslim country if certain conditions are met. A Muslim may live there for studying, medicalp purposes, business or the like. Sometimes a Muslim would rather live in such countries if he faces serious threats in his home country. However, in all of these cases, he must be able to freely practice his religion in his country of residence.
It was related in the hadth: “O Fudayk establish prayer, pay Zakk and abandon bad deeds and live with your people (the unbelievers) wherever you like.” [Related by Ibn Hibbn – all narrators are truthful].
Ahmad also related a hadth which is evidence for living in non-Muslim countries. The Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good (living atmosphere), you may live.”
http://en.islamtoday.net/node/1384
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Muslims permitted to live in the lands of the pagans
[h=2]Question[/h] The prophet (peace be upon him) said: “I disown every Muslim who settles among the polytheists; they should not be able to see one another’s cooking fires.” It is also narrated that he said: “I accept your oath of allegiance that you will worship Allah, establish regular prayer, pay Zakh, be sincere towards the Muslims, and keep away from the polytheist.” The question is that since I am working in a company where the majority of the employees are Hindus, who are generally agreed upon to be polytheists since they worships many gods, I am definitely going against the hadth, since I am not only cooking with them, I am eating with them. In a company, you cannot avoid this. What should I do?
[h=2]Answered by[/h] Sheikh Muhammad al-Man`, professor at Umm al-Qur University
The prohibition given in the two hadth that you mentioned is directed to Muslims living in the land of the polytheists who fear that their faith will be compromised and that they will not be able to carry out the dictates of their religion. A Muslim who lives in such lands and does not have these problems may continue his residency among them.
We arrive at this position by correlating between the various textual evidences that pertain to the matter. Though some hadth prohibit residing among the polytheists, other hadth permit it. For example, the Prophet (peace be upon him) said the following to the commanders of his armies: “Then invite them to leave their lands and emigrate. Inform them that if they do so, they will have the same rights and duties as the emigrants. If the decline, then inform them that they will be like Muslim Bedouins. The same Law will apply to them that applies to other Muslims, but they will not share in the spoils of war.”
The great jurist, al-Shfi`, comments on this hadth, saying: “They would not have been given the option to do something that was forbidden for them.”
The Prophet (peace be upon him) permitted a group of Meccan Muslims to reside in Mecca before its conquest, including al-`Abbs b. `Abd al-Muttalib [as related by al-Hkim] and Ab al-`As [as related by al-Hkim and al-Bayhaq]
The Prophet (peace be upon him) also said: “Whoever believes in Allah and His Messenger, establishes prayer, and fasts Ramadn, Allah will admit him into Paradise whether he goes forth to strive in the way of Allah or remains in the land of his birth..” If staying in the land of the unbelievers had been forbidden, the Prophet (peace be upon him) would not have given them a choice between staying or leaving.
And Allah knows best.
http://en.islamtoday.net/node/1380
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Living In Non Muslim Lands
WebbTranslators | June 18, 2008 10:41 pm
Source: The Craft Of Fatwa And The Fiqh Of Minorities
Produced By: www.altranslators.com
Contextualization
[The following mentions of some of the proofs that justify the convert to continue to reside in non-Muslim lands, which in fact, become for the convert, under certain conditions, Dar al Islam [the abode of Islam] for him/her.]
The Position Of The Scholars With Regard To Residing In Non Muslim Lands:
“The majority of scholars of fiqh and they are the Hanafis, Hanbalis and Shafis ruled on the permissibility of residing in these lands for he who is capable of professing his religion and is secure in doing so.” Sin’at al-Fatwa wa Fiqh al-Aqaliyat (281)
Evidence for this position:
The Prophet (saw) permitted a people who had entered Islam in Makka to remain therein [and not migrate to Medina] after their profession of faith. Of those people were al Abbas Bin Abdul Muttalib (r).
The Shafi school uses the story of Na’im al Nuhaam al Adawi (r) to justify their position. He stayed with his people as they asked him to do so. And the Prophet (saw) consented to this as is related in the Tabaqaat Of Ibn Sa’ad related on the authority of Muhammad Bin Umar al Waaqady (he is (rejected) Matrouk) as mentioned by Abu Umar Ibn Abdul Barr (r) In the Istayaab and Ibn Atheer (r) in Usdu al Ghaaba.
Locating Dar al-Islam For The Convert
Ibn Hajr (r) related on behalf of Imam Mawardi (r):
“If it be the case that a Muslim is capable of professing and manifesting his/her faith in the land of the non-Muslims, then that has become for him/her his/her Dar al Islam. His residing in that land is more favorable than his leaving from it given that it is desirable that others enter into Islam beside him/her.”
An Najaashi (r) entered into Islam and remained among his people. The Prophet (saw) said in his respect: “Today a righteous man has passed away, so stand and offer the funeral prayer for your brother… (Bukhari)”
A Fundamental Condition Governing Residence In A Non Muslim Land
The condition for remaining in the land of the non-Muslims is that one is capable of securing his manifestation of Islam. (Fatawa Hadithiyah Ibn Hajr Haythami)
Rulings Governing Citizenship
Citizenship, is secondary to residence. To become a citizen takes on five rulings:
1.) Forbidden: if one fears he will abandon Islam or his children if he finds a country wherein there is no “fitna”
2.) Disliked: if he does not fear the non-muslims but he witnesses wrongdoing and he finds another country wherein there is less wrong doing.
3.) Obligatory: In the case there is benefit and interest for the Muslims in the case of residing or his leaving contributes to corruption.
4.) Allowable: when all options are equal
5.) Favorable: If one engages in da’wah in the case that there are others engaging in da’wah.
Juridical Clause
These are matters that need study so as to realize the underlying rational of each case….
http://www.suhaibwebb.com/islam-stu...-h-the-craft-of-fatwa-and-fiqh-of-minorities/
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| [h=3]Fatwa No : 12829[/h] |
| [h=1]Living in a non-Muslim country[/h] |
| [h=3]Fatwa Date : Rabee' Al-Awwal 14, 1433 / 7-2-2012[/h] |
I am an Italian Muslim who converted 17 years ago, then studied Arabic and religious sciences in Madeenah. What is the ruling on natives of these countries who convert to Islam? Should they emigrate to a Muslim country or it is permissible for them to stay in their native land? What is the ruling of migrating from one non-Muslim country to another?
[h=2]Answer[/h]
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad
Ibn Qudaamah
The first includes those who should emigrate. This applies to those who are able to, while not being able to practice the rituals of their religion while living among disbelievers. For this category of people emigration is obligatory. Allaah The Almighty Says (what means):
• {Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allaah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.** [Quran 4:97]
The second are those who do not have to emigrate because they are unable to do so, because they or their families are sick, old, vulnerable or they have been coerced to stay. Allaah The Almighty Says (what means):
• {Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way. For those it is expected that Allaah will pardon them, and Allaah is ever Pardoning and Forgiving.** [Quran 4:98-99]
The third are those for whom it is desirable but not obligatory to emigrate. This applies to those who are able to emigrate but can also perform the rituals of their religion in the non-Muslim country. It is better for them to emigrate so they can fight disbelievers and increase the number of Muslims. Moreover, by emigrating they will not intermingle with disbelievers or see evil deeds. Still, it is not obligatory for those people to emigrate because they can perform their religious rituals. Al-‘Abbaas
Thus, Muslims who do not fear hardship with regards to money, family or committing evil deeds, and can perform their religious rituals in a non-Muslim country, may stay. It is not obligatory for them to emigrate, however it is extremely favorable for them to live among Muslims in a Muslim country. There are many advantages to living in a Muslim country, such as performing congregational prayer, hearing the call for prayer (Athaan), seeing righteous Muslims and righteous deeds, seeing less evil deeds and many other advantages that may lead a person to be more righteous and steadfast.
As for the Hadeeth where it was narrated that the Prophet
It is permissible to move from one non-Muslim country to another if they are not at war with Muslims, because the same ruling applies to both, especially if there is a religious reason, such as learning, undertaking Da‘wah (Islamic propagation), or cooperating in righteousness and piety.
Allaah Knows best.
http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=12829
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Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی م&#
Emigration To a Non-Muslim Country
By Mufti Taqi Usmani
A.) The issue of emigration to a non-Muslim country and permanent settlement there, is one on which the ruling would differ according to the situation, and the reasons for the emigration.
1. If a Muslim is forced by his circumstances to emigrate, e.g. he is persecuted in his country or imprisoned, or his property is confiscated etc., without his having committed any crime, and he sees no way out for himself other than to emigrate to a foreign country, then he would be permitted to do so in such a case without any karahat (abhorrence) whatsoever as long as he resolves to protect his faith, and keep himself away from the widespread evil found there.
2. Similarly, if a Muslim is forced to emigrate due to his financial situation, i.e. he cannot find the necessary means of subsistence despite extensive effort and he sees no alternative other than emigration to a non-Muslim country, then he is permitted to emigrate subject to the above conditions. Earning a livelihood through permissible means is also a duty for a Muslim, after his other fard duties, and the Shariah has not specified a certain place for it. Allah Ta'ala says: "He is the one who has made the earth manageable for you. So traverse you through its tracts, and enjoy of the sustenance that He furnishes; and unto Him is the resurrection. [Al-Mulk 67:15]
3. If a Muslim adopts the nationality of an non-Muslim country for the purpose of calling its people towards Islam, or to convey Islamic laws to the Muslims residing there, and to encourage them to stay firm on their faith, then this is not only permissible, but also a source of reward. Many of the Sahabah and Tabi'een settled in distant Kuffar lands for this very purpose, and this action of theirs is counted amongst their virtues and points of merit.
4. If a person has enough means of livelihood available to him in his native country for him to be able to live according to the (average) standard of his people, but he emigrates in order to raise his standard of living and live a life of luxury and comfort, then emigration for such a purpose has at least some degree of karahat in it, because such a person is throwing himself into a storm of evil, and endangering his faith and moral character without there being any necessity for it. Experience shows that the people who settle in non-Muslim countries for luxury and comfort find their religious restraint diminishing in the face of many temptations of evil.
5. Finally, if a person adopts a non-Muslim nationality solely for the purpose of increasing his standing in society, and as a matter of pride, or in preference to a Muslim nationality, or in imitation of the Kuffar then all such actions are Haram without exception. There is no need to cite evidence for this.
http://www.albalagh.net/qa/immig_qa.shtml
By Mufti Taqi Usmani
| Q.) What is the ruling regarding adoption of the nationality of a non-Muslim country? Many people who adopt the nationalities of these countries, or wish to do so insist that they do so only because they are persecuted in their own countries, through imprisonment, threats and intimidation or confiscation of their property etc. Others see no difference between their own countries, which though Muslim, have no Shariah, and those of the West. They contend that whilst both are equal in having no Islamic laws, their personal rights, property and honor are safer in their adopted country, and they will not be imprisoned or persecuted without reason. |
A.) The issue of emigration to a non-Muslim country and permanent settlement there, is one on which the ruling would differ according to the situation, and the reasons for the emigration.
1. If a Muslim is forced by his circumstances to emigrate, e.g. he is persecuted in his country or imprisoned, or his property is confiscated etc., without his having committed any crime, and he sees no way out for himself other than to emigrate to a foreign country, then he would be permitted to do so in such a case without any karahat (abhorrence) whatsoever as long as he resolves to protect his faith, and keep himself away from the widespread evil found there.
2. Similarly, if a Muslim is forced to emigrate due to his financial situation, i.e. he cannot find the necessary means of subsistence despite extensive effort and he sees no alternative other than emigration to a non-Muslim country, then he is permitted to emigrate subject to the above conditions. Earning a livelihood through permissible means is also a duty for a Muslim, after his other fard duties, and the Shariah has not specified a certain place for it. Allah Ta'ala says: "He is the one who has made the earth manageable for you. So traverse you through its tracts, and enjoy of the sustenance that He furnishes; and unto Him is the resurrection. [Al-Mulk 67:15]
3. If a Muslim adopts the nationality of an non-Muslim country for the purpose of calling its people towards Islam, or to convey Islamic laws to the Muslims residing there, and to encourage them to stay firm on their faith, then this is not only permissible, but also a source of reward. Many of the Sahabah and Tabi'een settled in distant Kuffar lands for this very purpose, and this action of theirs is counted amongst their virtues and points of merit.
4. If a person has enough means of livelihood available to him in his native country for him to be able to live according to the (average) standard of his people, but he emigrates in order to raise his standard of living and live a life of luxury and comfort, then emigration for such a purpose has at least some degree of karahat in it, because such a person is throwing himself into a storm of evil, and endangering his faith and moral character without there being any necessity for it. Experience shows that the people who settle in non-Muslim countries for luxury and comfort find their religious restraint diminishing in the face of many temptations of evil.
5. Finally, if a person adopts a non-Muslim nationality solely for the purpose of increasing his standing in society, and as a matter of pride, or in preference to a Muslim nationality, or in imitation of the Kuffar then all such actions are Haram without exception. There is no need to cite evidence for this.
http://www.albalagh.net/qa/immig_qa.shtml
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی م&#
اب تو اس کے کپڑے پھٹ چکے ھیں یہ کم کرتے کرتے ، خدارا ایک تھینک تو کر دو اس کی پوسٹ پر
اب تو اس کے کپڑے پھٹ چکے ھیں یہ کم کرتے کرتے ، خدارا ایک تھینک تو کر دو اس کی پوسٹ پر
muntazir
Chief Minister (5k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی م&#
woh shukriey kaa moqa dey too baat hai naah;)
woh shukriey kaa moqa dey too baat hai naah;)
tariisb
Chief Minister (5k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
کسی ، غیر ملکی ، ریاست میں ، اگر کوئی بھی شخص ، اپنے ، کاروباری ، پیش وارانہ ، تعلیمی ، یا دنیوی ، ترقی و تقاضوں کی ضرورت کے تحت اگر سکونت ، اختیار کرتا ہے ، تو اس میں کوئی ممانعت نہیں ، اور نا ہی کوئی شرعی اعتراض ، مگر بعض ، لوگ ، حقایق ، تاریخ اور شریعت ، کے برعکس ، اپنی ضرورت کے مطابق ، نۓ نۓ فتوے اور فتنے گھڑتے رہتے ہیں ، اسلامی تاریخ میں آج تک ، اسس موضوع پر ، کبھی بھی کوئی ، رکاوٹ ، ممانعت نہیں ، لگائی گی ، ،
ضروری بات ، ریاست ، صرف ریاست ہوتی ہے ، اسکا کوئی مذھب نہیں ہوتا ، ہاں ، ریاست میں رہنے والوں ، کا مذھب سے تعلق ، وابستگی ، یہ ایک فطری اور حقیقی بات ہے ، اسی وجہ سے ، میں ایسی بہت سی مسلمان فیملیز کو جانتا ہوں ، جو مغرب ، امریکہ ، برطانیہ ، میں رہتے ہوے ، بھی ، اپنی مذہبی ، معاشرتی اقدار پر ، زیادہ عمل پیرا ہیں ، پچھلے دنوں ایک پاکستانی ، فیملی سے ملاقات ہوئی ، جو مکتہ المکرمہ ، میں رہائش پزیر ہے ، جو کچھ انہوں نے وہاں کے متعلق بتایا ، وہ سن کر ، مجھے کراچی ، لاہور ، اور پشاور میں رہنا زیادہ ، ،معقول اور اچھا لگا ، آپ جہاں بھی ہوں ، آپکا کردار ، اعمال ، آپ سے ہی مخصوس ہیں ، نا کہ ، آپکی بد اعمالیوں کی زمہ داری کسی ریاست پر عائد ہو گی .
ہندو مت ، میں غیر ممالک یا ، سمندر پار کے سفر ، پر پابندی ہے ، ہمارے مذھبی پنڈت ، بھی اب یہی بات کر رہے ہیں ، مگر ذرا مختلف انداز سے ، اسلام کی یہ مفلسی دیکھ کر دکھ ہی ہوتا ہے ، کہ کیسے کیسے ، "ڈڈو" اب ، اسلام ، کی آفاقی حثیت کو ، مسخ کر رہے ہیں ،
کسی ، غیر ملکی ، ریاست میں ، اگر کوئی بھی شخص ، اپنے ، کاروباری ، پیش وارانہ ، تعلیمی ، یا دنیوی ، ترقی و تقاضوں کی ضرورت کے تحت اگر سکونت ، اختیار کرتا ہے ، تو اس میں کوئی ممانعت نہیں ، اور نا ہی کوئی شرعی اعتراض ، مگر بعض ، لوگ ، حقایق ، تاریخ اور شریعت ، کے برعکس ، اپنی ضرورت کے مطابق ، نۓ نۓ فتوے اور فتنے گھڑتے رہتے ہیں ، اسلامی تاریخ میں آج تک ، اسس موضوع پر ، کبھی بھی کوئی ، رکاوٹ ، ممانعت نہیں ، لگائی گی ، ،
ضروری بات ، ریاست ، صرف ریاست ہوتی ہے ، اسکا کوئی مذھب نہیں ہوتا ، ہاں ، ریاست میں رہنے والوں ، کا مذھب سے تعلق ، وابستگی ، یہ ایک فطری اور حقیقی بات ہے ، اسی وجہ سے ، میں ایسی بہت سی مسلمان فیملیز کو جانتا ہوں ، جو مغرب ، امریکہ ، برطانیہ ، میں رہتے ہوے ، بھی ، اپنی مذہبی ، معاشرتی اقدار پر ، زیادہ عمل پیرا ہیں ، پچھلے دنوں ایک پاکستانی ، فیملی سے ملاقات ہوئی ، جو مکتہ المکرمہ ، میں رہائش پزیر ہے ، جو کچھ انہوں نے وہاں کے متعلق بتایا ، وہ سن کر ، مجھے کراچی ، لاہور ، اور پشاور میں رہنا زیادہ ، ،معقول اور اچھا لگا ، آپ جہاں بھی ہوں ، آپکا کردار ، اعمال ، آپ سے ہی مخصوس ہیں ، نا کہ ، آپکی بد اعمالیوں کی زمہ داری کسی ریاست پر عائد ہو گی .
ہندو مت ، میں غیر ممالک یا ، سمندر پار کے سفر ، پر پابندی ہے ، ہمارے مذھبی پنڈت ، بھی اب یہی بات کر رہے ہیں ، مگر ذرا مختلف انداز سے ، اسلام کی یہ مفلسی دیکھ کر دکھ ہی ہوتا ہے ، کہ کیسے کیسے ، "ڈڈو" اب ، اسلام ، کی آفاقی حثیت کو ، مسخ کر رہے ہیں ،
staray khaatir
Minister (2k+ posts)
Re: کافر ملک میں رہنے کا حکم احادیث کی روشنی می
Aur aisay mulk jo KAFIRON ke colonies hon , wahan rehna kaisa hai?
Aur aisay mulk jo KAFIRON ke colonies hon , wahan rehna kaisa hai?
