Public Conduct
135 questions
What is the ruling on a young man returning CDs containing a lecture by a Salafi scholar on the prohibition of celebrating the Prophet's Birthday, under the pretext of fearing to cause discord in their mosque where they celebrate the Mawlid?
What is the optimal approach for advising and dealing with an adolescent who curses the Divine Being and religion, and how should one act regarding that?
What is the ruling on advising others to perform Tahajjud and Qiyam al-Layl while I myself fall short in doing so, and do I bear a sin for giving this advice?
What is the correct Islamic stance towards a Muslim who practices sodomy and sometimes leads people in prayer in the mosque, and how should he be dealt with in terms of boycotting, advising, or concealing his sin, and what is the ruling on praying behind him?
Is it permissible to stone adulterers to expel them from the area?
Is it permissible to attempt to entrap an official who opposes the Sunnah, speaks ill of the Companions, lies, and steals, by writing secret reports against him?
What should I do about my knowledge that a young man is about to propose to an unsuitable girl based on a woman's lie, and am I sinful if I do not inform the young man of this?
Is sleeping in the streets or on public benches Islamically prohibited or detestable?
Is it incumbent upon the female supervisor to prevent the posting of pictures of animate beings (such as butterflies or children) in the handicrafts section, and is she responsible for correcting spelling errors in members' responses?
How can I advise my friend, a memorizer of the Quran, whose actions sometimes do not align with what is expected of a memorizer of the Quran, without hurting her feelings?
What is the meaning of the noble Hadith: "Whoever conceals [the fault of] a Muslim, Allah will conceal his [fault] on the Day of Resurrection," and does it apply to those whom I have seen committing reprehensible acts? Should I conceal their actions or expose them?
What is the ruling on messages circulated via chat and mobile phones, the intention of which is to offer advice and mention God, an example of which is: "O Allah, have mercy on the believing men and women, and the Muslim men and women, those who are alive and those who have passed away, until the Day of Judgment. For Allah's sake, O Sheikh, send it to every email address you have. I adjure you by 'There is no god but Allah, and Muhammad is the Messenger of Allah.' It is a trust upon your neck until the Day of Judgment that you send it to all the emails you have, even if I am among them. I adjure you by the Almighty, the Compeller, to send it to everyone you have. Circulate it, may Allah relieve your worries. There is no god but Allah, the Forbearing, the Generous"?
How can we reconcile the permissibility of traveling by plane and being in an airport, despite the presence of reprehensible acts therein, with Ibn Taymiyyah's statement that "witnessing reprehensible acts without need or coercion is impermissible," and the sayings that "one who is present at a reprehensible act by his own choice, without necessity, is like its perpetrator," and "a person's travel to a place where he sees reprehensible acts and is unable to change them, or fears falling into them, is forbidden except for compelling necessity"? Does the distinction between "a place established for the sake of reprehensible acts" and "a permissible place where a reprehensible act occurred" resolve this contradiction? Is the interpretation of the verse: (And those who do not witness falsehood, and when they pass by ill speech, they pass by with dignity) [25:72]—that the forbidden witnessing is the intentional seeking out of reprehensible acts—correct? What is the ruling on going to a restaurant or an amusement park where there are unveiled women, while lowering one's gaze?
How can one respond to those who prioritize removing evil with the heart over removing it with the hand, and what is the impact of this methodology—adopted by the Burhaniyya tariqa—on the importance of enjoining good and forbidding evil in Islam?
What is my duty and the duty of the tribe to advise it, given that I am one of the descendants of the Companion Uthman ibn Affan?
How can we advise worshipers who recite the Quran in a colloquial dialect that changes letters, such as (ذلك) to "zalk" and (مبثوث) to "mabsous", considering their constant argument that it is their dialect and they cannot change it?
What is the Sharia guidance for dealing with the spread of blasphemy against the Divine Self and the abandonment of prayer among youth in the country of residence?
Is my action and diligence correct when I call for an end to the debate regarding the disagreement of the Muslim community in Australia concerning the sighting of Ramadan and the two Eids, and suffice with "everyone is upon goodness, by Allah's will, so whoever followed this group or that, everyone is upon goodness, by Allah's will"?
What is the jurisprudential stance on dealing with the father's ex-wife who exploits her children to obtain aid, and is it necessary to expose her practices to the competent authorities, especially if that could lead to animosity among siblings?
What should we do with an Imam who prolongs his bowing (rukuʿ) and prostrations (sujud), when there are elderly and sick people among the worshippers, and he does not respond to the gestures directed at him? And is there a defect in his concealing the sound of his supplication (duʿaʾ) after the prayer?
What is the definition of a "dayouth," what is the ruling on dealing with him, and what are the consequences of not taking his advice?
Should the imposter whose deception has been proven with evidence be exposed, or should he be covered, and is silence regarding this considered silence about the truth?
What is the meaning of the حديث: "Whoever shields a Muslim in this world, Allah will shield him on the Day of Resurrection"? And am I obligated to expose the reprehensible acts committed by some young men whom I used to see, in order to protect myself, or should I remain silent and bear the consequences of their actions?
Does reporting a drug addict – who has been previously advised but did not respond, and has children – count as harming him?