التوحيد at-Tawhid

Author Topic: REGARDING THE RULING OF TRAVELLING TO THE CITIES OF THE SHIRK  (Read 576 times)

Fahm'us Salaf

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  • أنصار المل الحنيفية وحماة الشرع المحمديةť
في حكم السفر إلى بلاد الشرك
Regarding the Ruling of Traveling to the Bilaad’ush Shirk (pl. Balad; Cities of the Shirk)

Sulayman bin Abdullah bin Muhammad bin Abd’il Wahhab (1200-1233H)
ad-Durar’us Saniyyah, 8/161-167; Majmua at-Tawhid, 51-55

Question:

Is it Ja’iz (permissible) for a Muslim to travel to city of the Harbi Kafir for trading purposes or is it not?

Response:

Alhamdulillah (all praise is due to Allah)! In the case that he is able to manifest his Din and that he does not display friendship to the Mushrikin then it is Ja’iz for him. Just as Ahmad (bin Hanbal) narrated in his Musnad and others narrated; Abubakr (radiyallahu anh) and other Sahabah among the Sahabah (radiyallahu anhum) traveled to the Bilaad (pl. Balad; cities) of the Mushrikin for trading purposes and the Nabi (sallallahu alayhi wa sallam) did not reject it.

In the case that he is unable to manifest his Din and that he is unable to avoid Muwalaat (displaying friendship) to the Mushrikin then traveling to the abode of the Kuffar is not Ja’iz for him. This (Hukm; ruling) is just like what the Ulamaa made a principle, attributed regarding it Ahadith (pl. Hadith) which indicate it being prohibited.

Because Allah Ta’ala made it Waajib (obligatory) upon the people to practice with the Tawhid and made it Fardh (obligatory) to have enmity towards the Mushrikin there is no excuse and reason for the Hukm to be invalid, it is not Ja’iz (to travel to the cities of the Mushrikin). Again, as it is a greatly lived fact by the Fussaq (pl. Faasiq; corrupts) among the Muslimin, who travel to the cities of the Mushrikin is that this travel could lead to Muwafaqah (harmony, compliance, agreement) with the Mushrikin and pleasing them. We seek refuge to Allah Ta’ala from such a thing.

The Second Issue (Question):

Is it Ja’iz for people to convene in a city of the Kuffar -in which the Kufr signs/rituals are manifested- for trading purposes?

Response:

The response to this issue (question) is the same as what has preceded. There is no difference between Daar’ul Harb (Abode of the War) and Daar’us Sulh (Abode of Peace Treaty), it is not Ja’iz to travel to any city a Muslim is unable to manifest his Din.

The Third Issue (Question):

Is there a difference between staying for short time like a month or two and staying there long term?

Response:

There is no difference between staying there for short term and long (term). When one is able to leave, it is not Ja’iz for him to stay in any city that he is unable to manifest his Din in and he is unable to avoid Muwalaat (displaying friendship) even if it is for a day.

The Fourth Issue (Question):

What is the meaning of the statement of Allah Tabaraka wa Ta’ala:


إِنَّكُمْ إِذاً مِثْلُهُمْ
“…if ye did, ye would be like them.” (an-Nisa 4/140)

And the statement of Rasulullah (sallallahu alayhi wa sallam):

من جامع المشرك وسكن معه، فإنه مثله
“Anyone who associates with a Mushrik (polytheist) and resides with him is like him.” (Abu Dawud, Hadith no: 2787)

Response:

The meaning of the Ayah is upon its Dhahir (apparent). when a man hears the Ayaat of Allah Ta’ala are rejected and mocked then sits in the presence of the Kuffar who mocked the Ayaat, without Ikrah (coercion) nor his rejection, without attempting to stand until they speak about something else then he is a Kafir like them. Even if he did not commit what they did (rejection and mocking) because this (sitting with them without denying) necessitates his Ridha (consent) with Kufr and consent to Kufr is Kufr.

The Ulamaa made Istidlaal (conviction) with this Ayah and its likes that, consent to sin is the same as committing it. If he claims that he dislikes it with his heart then it will not be accepted from him (as excuse). Since the Hukm (ruling) is upon the Dhahir, he manifested his Kufr and therefore became a Kafir. For this reason after the death of the Nabi (sallallahu alayhi wa sallam) during the time of Riddah (apostate); people claimed that they disliked what was happening, the Sahabah had not accepted this from them (as excuse). Rather they accounted them all as Murtaddin except for those who rejected with their tongues and their hearts.

Likewise the statement in the Hadith: “Anyone who associates with a Mushrik (polytheist) and resides with him is like him.” is upon its Dhahir meaning; he claimed his Islam, gathered with the Mushrikin helped them, resided with them and thereafter the Mushrikin accounted him as one of them then he is a Kafir just like them. He would only claim his Islam after manifesting his Din and without Wala (friendship) to the mushrikin.

For this reason, after the Nabi (sallallahu alayhi wa sallam) made Hijrah (migration), the people who stayed in Makkah claimed, they claimed their Islam although they stayed in Makkah. The Mushrikin accounted them from themselves. On the Day of Badr (War) they came out along with the Mushrikin –although disliking it- and fought (against the Muslimin, in the ranks of the Mushrikin). Some of the Sahabah deemed that they were the Muslimin and said: “We killed our own (Muslim) brothers!” So Allah Ta’ala sent down the following regarding them:


إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلائِكَةُ ظَالِمِي أَنْفُسِهِمْ
“When angels take the souls of those who die in sin against their souls...” (an-Nisa 4/97)

Suddi and other Mufassirin (pl. Mufassir; exegesis) said:

إنهم كانوا كفاراً، ولم يعذر الله منهم إلا المستضعفين

“They were Kafir and other than the Mustadhaf (oppressed) Allah Ta’ala did not excuse them.”

The Fifth Issue (Question):


To the one who manifests Alamaat (signs) of Nifaaq (hypocrisy) while claiming Islam (to be Muslim); can it be said “Indeed he is a Munafiq (hypocrite)” or not?

Response:

Whoever manifests Alamaat of Nifaaq, this indicates his Nifaaq just like the one who performs Hizbiyyah (factionalism) to a Mu’minin (pl. Mu’min; believers) commits Irtidaad (apostasy). Also those who say the following when they gather with the enemy:


لو نعلم قتالاً لاتبعناكم
“If we knew aught of fighting we would follow you.” (Al-i İmran 3/167)

When the Mushrikin win they take refuge with them; when the Muslimun win they take refuge with them. Sometimes they praise the Mushrikin. They display Muwalat to the Mushrikin rather than the Mu’minin. So similar Alamaat are those Allah Ta’ala mentioned as the Alamaat of Nifaaq and Sifaat (pl. Sifat; attributes) of the Munafiqin. It is Ja’iz to Itlaq Nifaaq to him and name him as Munafiq. The Sahabah (radiyallahu anhum) did it many times. As Hudhayfa (radiyallahu ta’ala anh) said:

إن الرجل ليتكلم بالكلمة في عهد رسول الله صلى الله عليه وسلم فيكون بها منافقاً

“The one who spoke to Rasulullah (sallallahu alayhi wa sallam) with a statement of promise could be a Munafiq with it.”

Just as Awf bin Malik said to the one who stated such ugly statement:


كذبت، ولكنك منافق

“You lied and you are a Munafiq!”

Likewise Umar (radiyallahu anh) said during the incident of Haatib (radiyallahu anh):


يا رسول الله دعني أضرب عنق هذا المنافق
“Ya Rasulullah, permit me to strike the neck of this hypocrite.” (Bukhari, Hadith no: 3007; Muslim; Hadith no: 2494)

In another narration (it was narrated that Umar said):

دعني أضرب عنقه فإنه منافق
“(Ya Rasulullah) permit me to strike his neck, indeed he is a Munafiq!”1

There are many occasions in this manner. Likewise the statement of Usayd bin Hudayr (radiyallahu anh) to Sa’d bin Ubada (radiyallahu anh):

كذبت ولكنك منافق، تجادل عن المنافقين
“You are a liar. You are a hypocrite, defending the hypocrites...” (Bukhari, Hadith no: 2661, 4141; Muslim, Hadith no: 2770)

However you should know that: There is no correlation necessarily connection between Itlaq (ascribing) of Nifaaq to one in Dhaahir and his being a Munafiq in Baatin. Therefore when he commits Alamaat of Nifaaq, even if he is not a Munafiq (in reality), it is Ja’iz for the one who desires to name him as Munafiq. Since some of these acts people commit mistakenly without knowledge or by intending to depart from being a Munafiq with it.

Therefore whoever Itlaq Nifaaq to him cannot be rejected because of it (i.e. his Itlaq). Likewise the Nabi (sallallahu alayhi wa sallam) did not reject Usayd bin Hudayr (radiyallahu anh) who named Sa’d (radiyallahu anh) as Munafiq, although Sa’d (radiyallahu anh) was not a Munafiq in reality.

So whoever keeps silent will not be rejected because of his silence. This is in opposition to the changeable person who is neither with the Muslimin nor with the Mushrikin, since he is nothing but a Munafiq (one should not keep silent for such a person).

Know that; Nifaaq cannot be Itlaq upon a Muslim due to the Hawa (desire), Asabiyyah (tribalism) or because of a dispute with a man over a worldly affair or because of Bughd (hatred) due to a dispute with a man over a worldly affair or conflict they have in some matters because the people are different.

Warn people with the strongest warning: Indeed the Hadith of the Nabi (sallallahu alayhi wa sallam) in this regards is Sahih (sound):


فيمن رمى مؤمناً بكفر فهو كقتله
“...whoever accuses a Mu’min (believer) of Kufr (disbelief), then it is as if he had killed him.” (Bukhari, Hadith no: 6105, 6652)

This accusation is only Ja’iz for a person who has these Alamaat –such as those that we mentioned and their likes- all the time constantly. When his a person’s aim and intention is to exalt the Kalimah (statement of Tawhid i.e. La-ilaha Illallah) of Allah Ta’ala and help His Ta’ala’s Din then his status is in opposition to the one in a state who carries Alamaat such as; deceit falsity, Fujr (mischief) and similar Alamaat.

The Sixth Issue (Question):2

Regarding Muwalat and enmity; Are Muwalat and enmity among the meaning of “La-ilaha Illallah (There is no –true- god –deserves to be worshiped- but Allah)” or are they among what it necessitates?

Response:

It can be said: Allah’u A’lam (Allah knows best)!

However, it is sufficient for a Muslim that he knows: Allah Ta’ala made it Fardh (obligatory) for him to display enmity towards the Mushrikin and to not display Muwalat to them; made it Waajib (obligatory) to love the Mu’minin and displaying Muwalat to them; that it is among the conditions of Imaan and even if they were their fathers, children, sibling or tribes befriending those who abandon Allah Ta’ala and His Rasul (sallallahu alayhi wa sallam) Nafy (negates) the Imaan.

As for it being among the meaning of “La-ilaha Illallah” or among what it necessitates; Allah did not make us responsible with discussing/investigating it. Indeed Allah Ta’ala made us responsible for knowing what it made Fardh and Waajib and made it Waajib to perform with it so this is Fardh and it necessitates there be no doubt in it.

Whoever knows that it is among the meaning of “La-ilaha Illallah” or it is among what it necessitates then this is good and excessive Khayr (goodness). Whoever does not know this then he is not responsible to know this (whether it is from its meaning or necessities). Especially when it causes Jidaal (conflict) and Munazara (discussion) which cause Sharr (evil) and Ikhtilaaf (disagreement); parting among the Mu’minin regarding fulfilling the Waajib necessities of Iman, striving for the sake of Allah Ta’ala, displaying enmity towards the Mushrikin and displaying Wala to the Muslimin. It fits to keep silent. It is evident to me; there is close ranged Ikhtilaaf regarding the meaning of “La-ilaha Illallah”. Wallah’u A’lam (and Allah knows best)!




Quote
Footnotes:

1- Bukhari also narrated it as:

دَعْنِي أَضْرِبْ عُنُقَهُ، فَإِنَّهُ قَدْ نَافَقَ
“(Ya Rasulullah) Allow me to chop off his (i.e. Hatib's) neck as he has done Nifaaq (hypocrisy).” (Bukhari, Hadith no: 3081)

2- The sixth answer and question was also quoted by Hamad bin Atiq (rahimahullah) in Sabil’un Najat.
Whosoever desires الْعِزَّةَ al-Izzah (honour, power and glory) then to Allah belong all الْعِزَّةَ al-Izzah [and one can get honour, power and glory only by obeying and worshiping Allah (Alone)]. To Him ascend (all) الْكَلِمُ الطَّيِّبُ al-Kalim al-Tayyib (the goodly words), and الْعَمَلُ الصَّالِحُ al-Amal al-Saalih (the righteous deeds) exalt it (the goodly words i.e., the goodly words are not accepted by Allah unless and until they are followed by good deeds). (Fatir 35/10)

 

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