In his answer to al-Sharq al-Awsat Newspaper’s question about the permissibility of criticizing a religious group in a comedic way as in Arabic drama, his eminence sheikh Abdullah ibn Bayyah, member of the Fiqh Academy in Mecca, said:

Basically, it is definitely prohibited to criticize, mock at, or deride of the right religion and whoever does this bears enormous sin. But if this is about irreligious or improper practices or about things attributed to the religion while they are not of it, this apparently seems permissible.

The sheikh added that criticizing the commissions that enjoin good and forbid evil, which are not infallible, is not permissible except in a respectable manner and after verifying the credibility of some issues to shun sinful accusations and defamation. He pointed out that criticism should be only for rectification not for spreading chaos in society. He considered resorting to sardonic comedy in criticizing practices attributed to the religion as something that Muslim communities are not familiar with. This thus could lead to evil when criticism turns to be impugnment.

Dr. Ibn Bayyah likened criticism in some cases to walking on thorns. It may also give the impression of being part of an international program that aims at distorting Islam and some of its institutions. This could stir and fuel troubles.

What is the ruling on establishing an institute to teach the English language? Though profit-seeking, its main purpose will be to contribute to the education of a Muslim generation who is devoted to its religion and culture, calling to Islam in English, in face of a sweeping globalization. There are still many difficulties, such as curricula, which I am trying to solve by hiring groups of specialists. May Allah reward you with good.

There is no problem with teaching foreign languages; it is neither haram nor detestable, unless there emerges something undesirable. In fact, it can be desirable or even obligatory. It is narrated that the Prophet (peace and blessings be upon him) ordered Zayd Ibn Thabit (may Allah be pleased with him) to learn the language of the Jews. This hadith was reported by Al-Bukhari under Chapter on Rulings, Section on Translating for Rulers & Whether One Translator Is Enough. This is a major purpose of learning foreign languages. As the questioner said, learning other languages would help future generations disseminate Islam, confute accusations laid by enemies against Islam, understand their thought and viewpoints, know their plans and attitudes towards the Muslim nation, and benefit from the useful knowledge they have.

Accordingly, there is no impediment to this, and it would deserve divine reward if the work is done properly and is consecrated for the Sake of Allah.

Are using antimony kohl, growing hair, eating Tharid, etc. habits practiced ordinarily by the Prophet (peace be upon him) or acts of worship to be rewarded when done?

Some scholars deemed such things mere habits. Others said that it is the manner that should be imitated — that is, what is significant here is the way the Prophet used antimony or ate Tharid. In Maraqi As-Su`ud (Stairs of Happiness), it is stated,

His innate deeds such as eating

And drinking are not acts of worship

The acts done by the Prophet as a human being are not actually legislated by Shari`ah, but it remains desirable to imitate his way of doing them. For example, if you want to use antimony kohl, you had better follow his example by starting with the right eye etc.

Yet, scholars differed on whether certain Prophetic deeds are considered as acts of worship or mere habits, such as performing Hajj while on the back of an animal (See hadith No. 1218 reported by Muslim from Jabir Ibn `Abdullah) or lying down for a while in between the supererogatory two-Rak`ah Prayer and the Fajr Prayer (See hadith No. 626 and 736 reported by Al-Bukhari and Muslim respectively from `A’ishah).

It is controversial whether such deeds are habits or acts of worship. Imam Ahmad deemed them desirable, while Imam Malik held that they were just habits. It was said in Maraqi As-Su`ud,

It is like performing Hajj while riding

And lying down after the Fajr Prayer

The matter is not problematic, In Shaa Allah. Whoever practices such deeds it will be good for him, and whoever does not do them there is no blame on him.

Peace be with you, eminent Sheikh. Please explain the divine wisdom behind creating the heavens and the earth in six days. This question was asked repeatedly during a conversation with some Hindus working here in Saudi Arabia. They wondered, “Could your Lord not create the heavens and the earth just by saying, ‘Be’ and then it is? Why did he not do that?” High be Allah above whatever they associate with Him. We ask you kindly to give us a thorough answer by showing the wisdom behind that. May Allah reward you with good and let Muslims benefit from your knowledge.

First of all, Allah cannot be questioned as to what He does, while everyone else shall be questioned. They just do not know about the Lord. Questions are to be asked only to created beings, not to the Creator. With His Absolute Wisdom and Perfect Predetermination, whatever the Creator does or says definitely has some purpose.

Also, Allah wills to teach His creation through His own Actions. With that six-day origination, He means to give us a practical example of gradation and teach us that every existing being evolves. Just like a person grows up from babyhood to youth, maturity, and elderliness, it was Allah’s Decree that the whole universe comes into existence similarly, in stages.

Also, Allah willed that both time and space go hand in hand in the course of creation. Such six days, together with the seventh day, constitute the circle of time, which is governed and regulated by space. In turn, time had a basic role to play in the evolution of the world designed for us to live in. Therefore, temporal and spatial dimensions substantially integrate. Time is abstract, while space is material; so, Allah has made them interrelated. All such facts may be well beyond human perception, especially for those who are not insightful or believing in Divine Planning.

Ibn Al-Qayyim (may Allah confer mercy upon him) said,

Tell those with blind eyes that sunshine

Can be seen only by perceptive eyes

Such souls are endowed with superficiality

And lack the spirit to look into the essence

Ask those : Why were days created? Why does time exist? This is all known only by the Creator, and the human being is too weak and too inferior to question his Creator. Allah says,{He cannot be questioned as to what He does, while they shall be questioned} [Al-Anbiya’: 23]. Everything Allah does has some wisdom, and if man cannot see it, this is his own problem. That is what I have to say in this regard, and Allah knows best.

Lutfi `Abdullatif – Riadh: The prominent jurist, Sheikh `Abdullad Al-Mahfudh bin Bayyah, emphasised that the participation of Muslims living in the West in political activity, whether via nomination or election, is not by any means tantamount to devotion to disbelief or coming out the fold of Islam. Rather, such participation is a requirement of residence in the concerned lands. It is one of the legal rights of citizenship which does not contradict Islam, as many incidents in the biography of the Prophet confirm.

Undoubtedly, permitting Muslims to participate in the concerned political activity promotes their interests and protects them against being isolated in their Western societies. In addition, Sheikh Bin Bayyah stated that it is permissible for Muslims living in the West to work with existent political parties in a manner that conforms to interests of the Muslim community. The fact that leaders of such parties are non-Muslims does not change the situation as the majority of Westerners are non-Muslims.

Muslims living in the West are only a minority but they have their own interests and issues. Sheikh `Abdullah bin Bayyah added: “Muslim youth in the West face great challenges. The future of such challenges will determine the final conditions of Islam and Muslims in Western lands. This is because if the youth oppose their loyalty to Islam and abandon their religion entirely, Islam will no longer exist in the West and Muslims will melt away in the Western society. On the contrary, if youth stick to Islam; the outcome will be pleasant.” Besides, the Sheikh pointed out: “The so-called issue of “minorities’ rights” is a false one.” He proceeded: “There should not be any terminological disagreement. Minorities’ jurisprudence is not separated from general Islamic fiqh. It is part of it and it is based on Qur’an, Sunnah, ijma`(consensus of scholars), and qiyas (analogy) i.e. the four origins of shari`ah (Islamic law).

On the other hand, Muslims living in the West have their own problems and difficult conditions that range between strong juristic necessity and need. Therefore, such conditions have to be dealt with according to jurisprudence of ‘facilitation objectives’. This does not mean innovating new fiqh. Rather, it signifies considering real conditions.” Sheikh Bin Bayyah then elaborated: “Reality as well as Muslims’ issues in the West prompts us to discuss jurisprudence of minorities. The European Council for Fatwa is a league of scholars, du`ah ‘callers to Islam’, and jurists. It gives fatwas ‘Islamic legal opinions’ on issues of Muslim minority in the West while abiding by principles of shar` (Islamic law).

Source: Al Madinah newspaper