Hacking immoral websites

Is hacking or destroying permissive and perverted websites – may Allaah protect us from them – halaal or haraam?.

Praise be to Allaah.
One of the worst things with which people are being tested nowadays, which is different from past centuries, is what they see and watch of the spread of nakedness, promiscuity and permissiveness, and all types of desires which are not deterred by morals, modesty or religious commitment. Women’s bodies have become the cheapest and most insignificant of products. Hardly any Muslim home is free from these evils and dangers. They are to be found on the TV and internet, in the streets and roads, in books and magazines and on mobile phones, competing in lack of modesty and racing to captures and influence people’s hearts and minds.

Perhaps the most dangerous and most harmful of them is permissive internet sites, because they are easily accessible and because there are so many of them, of many types, and their number is increasing alarmingly, which poses a grave danger that threatens all of mankind, when sin becomes a habit and the values of modesty, reason and faith are lost as the result of immorality. Then let them prepare for a divine punishment or for universal destruction which is what the law of Allaah decrees for everyone who deviates from the fitrah (sound human nature) and indulges in evil.

Allaah says (interpretation of the meaning):

“Evil (sins and disobedience to Allaah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allaah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah, and begging His Pardon)”

[al-Room 30:41]

As Islam calls for reform and purification, it has enjoined everyone who adheres to it and believes in its principles to strive hard to rid people of evil and warn them against it. This is enshrined in one of the great principles of this religion, namely enjoining what is good and forbidding what is evil, which is a shar’i obligation upon all Muslims, each according to his situation and ability.

The tools of immorality have no protection in Islamic sharee’ah, rather sharee’ah does not acknowledge them as property, so they are worthless items, which deserve to be destroyed, so they must be demolished and wiped out.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (28/113):

It is permissible to destroy evil, whether it takes a tangible or intangible form, such as idols that are worshipped instead of Allaah, because their images are evil and it is permissible to destroy them. If they are made of stone, wood and the like, it is permissible to break them and burn them. The same applies to musical instruments, such as drums. It is permissible to destroy them according to the majority of fuqaha’, and this is the view of Maalik and the more well known of the two reports narrated from Ahmad. The same applies to vessels of alcohol; it is permissible to break them and make holes in them, and the shops in which wine is sold may be burned down. Ahmad stated that, as did some of the Maalikis and others, following the report narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), that he instructions that a shop belonging to Ruwayshid al-Thaqafi in which alcohol was sold was to be burned, and he said: You are fuwaysiq (an evildoer) not ruwayshid (one who is guided). Similarly, the caliph ‘Ali ibn Abi Taalib (may Allaah be pleased with him) burned a village in which alcohol was sold, as was narrated by Abu ‘Ubaydah and others, because the place where it is sold is like the vessels in which it is sold. This is also the well known view of Ahmad, Maalik and others. End quote.

See: al-Mawsoo’ah al-Fiqhiyyah (36/34).

But what we think with regard to permissive sites is that it is the responsibility of the state, public institutions and specialized centres, and is not the responsibility of individuals. We think that the danger that these sites will cause to individual Muslims who try to destroy them or spoil them – even if they are of a high level of faith and piety – is greater than the efforts they can make and the results that they can achieve. No one nowadays can put an end to all the evil sites, not even one percent of them . The remedy will be by using means to warn and protect people, by blocking the evil sites in the Muslim countries, and developing programs to block them, and spreading awareness and warning people. These efforts can only be undertaken by nations and institutions, not by individuals who could fall victim to their emotions and desire for change, and inadvertently fall prey to these corrupt sites. In the answer to question no. 39923 we have discussed how the Muslim can beware so that he will not lose any of his religious commitment and good attitude in pursuit of an unattainable dream.

In Fataawa al-Lajnah al-Daa’imah (17/121-122) it says:

The Muslim has to lower his gaze and avoid looking at those corrupt magazines, out of obedience to Allaah and His Messenger (peace and blessings of Allaah be upon him), and so as to avoid fitnah and its places. No one should claim to be infallible. The Prophet (peace and blessings of Allaah be upon him) told us that the shaytaan flows through the son of Adam like blood, and Imam Ahmad (may Allaah have mercy on him) said: How often has a glance brought doom to a person.

The one whom Allaah has put into any position of authority in a Muslim country must be sincere towards the Muslims and keep evil and its people away from them, and keep them away from everything that may harm their religious and worldly interests. That includes preventing these corrupt magazines from being published and distributed, and keeping their evil away from them. This is part of supporting the religion of Allaah, and is one of the means of attaining prosperity, success and power on earth, as Allaah says (interpretation of the meaning):

“Verily, Allaah will help those who help His (Cause). Truly, Allaah is All‑Strong, All‑Mighty.

41. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat‑as‑Salaah [i.e. to perform the five compulsory congregational Salaah (prayers) (the males in mosques)], to pay the Zakaah and they enjoin Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid Al‑Munkar (i.e. disbelief, polytheism and all that Islam has forbidden) [i.e. they make the Qur’aan as the law of their country in all the spheres of life]. And with Allaah rests the end of (all) matters (of creatures)”

[al-Hajj 22:40-41]

And Allaah knows best.

Should he denounce evil and remind people to stop it every time it happens?

It comes to my mind a lot to warn about shaking hands among my family and relatives. This forbidden habit, unfortunately, has become very widespread. I have previously warned some of my relatives about it. I am now wondering whether I should stop them and remind them every time it happens in front of me, this hurts me a lot. Shall I remind them once and leave them? Shall I denounce this evil in public, I mean in gatherings, if only one person is doing it?.

Praise be to Allaah.
The issue, as you said, is that shaking hands between women and non-mahram men is an evil act which the texts indicate is haraam. The Prophet (peace and blessings of Allaah be upon him) said: “For one of you to be stabbed in the head with an iron needle is better for him than touching a woman who is not permissible for him.” Narrated by al-Tabaraani and classed as saheeh by al-Albaani in Saheeh al-Jaami’, hadeeth no. 5045.

In Saheeh Muslim (1866) it is narrated from ‘Urwah that ‘Aa’ishah told him about the women’s swearing allegiance to the Prophet (peace and blessings of Allaah be upon him), and she said: The hand of the Messenger of Allaah (S) never touched the hand of a woman. When he had accepted a woman’s oath of allegiance he said: “Go, for I have accepted your oath of allegiance.”

Evil actions should be changed by any accountable person who sees them and is able to do something about it. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, then 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 – and that is the weakest of faith.” Narrated by Muslim (70) from Abu Sa’eed.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim: The words of the Prophet (peace and blessings of Allaah be upon him), “let him change it” mean that this is obligatory according to the consensus of the ummah, and there is overwhelming evidence from the Qur’aan and Sunnah and scholarly consensus that it is obligatory to enjoin what is good and forbid what is evil, and  it also comes under the heading of naseehah (sincerity or sincere advice) which is Islam. End quote.

Al-‘Allaamah al-Quraafi (may Allaah have mercy on him) said in al-Furooq (4/257): The scholars said that enjoining what is good and forbidding what is evil is obligatory and should be done immediately, according to consensus, and whoever is able to enjoin what is good should do so immediately. End quote.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim, describing who is obliged to forbid evil:

Moreover, enjoining what is good and forbidding what is evil is a communal obligation; if some people do it, the rest are absolved of blame, but if all of them fail to do it, then each one who was able to do it but did not, with no excuse or fear, is guilty of sin. And it may become an individual obligation, such as if a person is in a place where no one knows of it but him, or if no one is able to remove it but him, such as one who sees his wife, child or slave committing an evil action or falling short in a good action. The scholars (may Allaah be pleased with them) said: Enjoining what is good and forbidding what is evil is not waived in the case of one who is accountable because he thinks that it will do no good; rather he must do it for the reminder will benefit the believers. End quote.

So denouncing evil is not limited to a certain number of times; rather the one who sees an evil action and is able to denounce it must do so.

But the scholars differed concerning the issue of denouncing evil in the case where one thinks that denouncing it will not deter the person from doing it. Some of them were of the view that denouncing him is obligatory so as to discharge his duty towards Allaah and in the hope that the one who is addressed may benefit from the exhortation. This is the apparent meaning of the words of al-Nawawi quoted above. And some of them were of the view that it is not obligatory but it is mustahabb (recommended) in that case.

Al-‘Allaamah al-Safaareeni al-Hanbali (may Allaah have mercy on him) said in Ghidha’ al-Albaab fi Sharh Manzoomat al-Adaab (1/215): al-Haafiz Ibn Rajab said in his commentary on al-Arba’een al-Nawawiyyah: al-Qaadi Abu Ya’la narrated two reports from Imam Ahmad concerning the issue of whether it is obligatory to denounce an evil action when one knows that the person will not accept that, and he regarded as correct the views that it is obligatory. This is also the view of most scholars. One of the salaf was asked about this and he said: This will be discharging his duty towards Allaah. End quote.

Thus it is clear that if you are able to forbid this evil action, without that leading to a greater evil, such as if the one whom you denounce will become stubborn and will clearly state that he regarded something haraam as being permissible, or he will say bad things about sharee’ah and its rulings, and other such evils which may result from denouncing the evil action, especially if the person who does it is harsh, or he embarrasses him in front of others – if you are able to do it, then it is obligatory for you to denounce this evil action even if you think that they will never stop it, but you should deal as kindly as possible with the one whom you are rebuking, in the hope that this may cause him to accept the advice.

As to whether you should denounce this evil publicly or privately, the basic principle is that the one who does the evil action openly should be denounced publicly, but if someone does it secretly, it is not permissible to rebuke him publicly. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa al-Kubra (3/434): If a man commits evil actions openly, he must be rebuked openly, and speaking about him in his absence is no longer haraam. End quote.

But in fact the issue of whether it should be done publicly or privately depends on the interest which one hopes to achieve thereby. If one thinks it most likely that the person will benefit from being advised privately, and that he will become stubborn if it is done publicly, then you must advise him privately and deal with him gently. Each case must be dealt with on its own merits.

Finally, we would like to remind you of the reward of Allaah for the one who takes on the mission of calling people to goodness and reminds them of it.

The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, His angels, and the inhabitants of heaven and earth, even the ant in its hole and even the fish, send blessings – i.e., pray for good – upon the one who teaches the people good.” Narrated by al-Tirmidhi (2609) and classed as saheeh by al-Albaani in Saheeh al-Jaami’ hadeeth no 1839.

May Allaah help us all to do that which He loves and which pleases Him.

And Allaah knows best.

Should he tell on an employee who goes to permissive websites?

I am the manager of Internet in a government department. A few days ago, I became suspicious about the way one of the employees is using the Internet, so I installed a spy program and after a few days I found out that this man goes to permissive websites -- Allaah forbid -- and up until now no one except me knows about what this employee is doing. I am very confused as to how I should deal with him, knowing that if the boss found out, he would dismiss him immediately.
Should I speak to this person privately and advise him?
Or should I tell the boss above me about him, and let whatever will happen happen?
Or should I prevent him from using the Internet, and in this case what excuse should I give for preventing him?.

Praise be to Allaah.
If it is proven that this employee is going to permissive websites, then you must advise him and warn him, call him (to proper Islamic behaviour) and guide him, and remind him of the negative consequences and sins that result from going to these websites. If he responds, then praise be to Allaah, but if he persists in that, then there is nothing wrong with telling the director of the centre, so that he can take suitable measures concerning him. The scholars permitted mentioning a man’s faults and bad deeds for the sake of seeking help to change evil, if it is not possible to change it otherwise.

Al-Nawawi (may Allaah have mercy on him) said in his commentary on Saheeh Muslim: But it is permissible to speak of a person in his absence for a legitimate shar’i purpose, such as seeking help to change evil and bring a sinner back to the right path. So he may say to the one whom he hopes is able to help: So and so is doing such and such, so deter him from that, and so on … end quote.

But that should only come after advising him and exhorting him in private.

May Allaah help us and you to obey Him and seek His pleasure.

And Allaah knows best.

Going to a hairdresser who plays music

What is the ruling on going to hairdressers who play music and songs?
Please note that I am remembering Allaah in my heart, and I do not know of any hairdresser nearby who does not play music, apart from a few whose services are not very good.

Praise be to Allaah.
It is not permissible for you to listen to the songs when you go to such places. If they play the songs loud in the shop when you are there, you have to denounce that in a wise and good manner. Most hairdressers will respond to the one who advises them sincerely; this is something which has been tried and tested. If they respond to your request, all well and good, otherwise go to someone else. In sha Allah you will find someone who will do what you ask. Whoever fears Allaah and keeps his duty towards Him, Allaah will grant him a way out.

 And Allaah is the Source of strength.

 May Allaah bless our Prophet Muhammad

He has no choice but to travel in taxis in which there is haraam music

What should a person do if he has no choice but to ride in a taxi and there is haraam music in it?.

Praise be to Allaah.
You have to advise those with whom you travel in taxis in which there is haraam music not to tune the radio in to music stations, in the hope that they will respond to your advice and refrain. If they heed your advice then praise be to Allaah, otherwise then you should get out and leave them to their misguided ways, so as to protect yourself from listening to evil. If it is too difficult for you to get out for some reason, then there is no sin on you if you stay in the car.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Standing Committee for Academic Research and Issuing Fatwas.

He rides in a bus or taxi and cannot get the driver to turn off the haraam music

We are forced to listen to music whether in the bus that we take to work every day or in the buses and taxis that we need for travelling sometimes. What is the ruling?.

Praise be to Allaah.
If you cannot stop the music in the bus and you need to travel on it because the distance is too great, and you do not have any other means of transportation, then there is no sin on you for that, but you should denounce the evil as much as you can, even if it is only in your heart.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad (peace and blessings of Allaah be upon him). End quote.

He forgets to keep the intention in mind when doing most deeds

I forget to form the intention when doing most deeds. What should I do?.

Praise be to Allaah.
Intention (niyyah) is an important matter, as it is the spirit of deeds through which deeds become valid, as the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions and each person will have but that which he intended.” Narrated by al-Bukhaari (1) and Muslim (1907).

The intention turns permissible deeds into acts or worship, hence we should pay attention to it and make it for the sake of Allaah, free from any element of showing off.

It should be noted that intentions are of two types:

1 – Obligatory intention, without which an act of worship is not valid, such as the intention in doing wudoo’, praying, paying zakaah, fasting and doing Hajj. This intention is something that no one can do without. If a person does wudoo’ to pray, touch the Mus-haf or in order to be pure (taahir), he has formed the intention. Intending to pray or intending to remove impurity is forming the intention when doing wudoo’.

When a man stands to pray, knowing that this is Zuhr prayer, for example, and he intends to offer the prayer and gets up to do it it, then he has formed the intention. It is not essential – and in fact it is not prescribed – to say out loud, “I intend to pray Zuhr prayer” etc, as some people do. This was not narrated from the Prophet (peace and blessings of Allaah be upon him), and the place for the intention is in the heart.

Similarly, if a person decides at night that he will fast on the following day, then he has formed the intention of fasting. In fact, his eating sahoor shows that he is intending to fast.

It is difficult for a person to forget to form the intention in such cases.

2 – The second type of intention is that which is mustahabb in order to attain reward. This is what some people forget, which is to keep the intention in mind when doing permissible things, so that they will be acts of worship, such as eating, drinking and sleeping with the intention of strengthening oneself to do acts of worship, as the Prophet (peace and blessings of Allaah be upon him) said: “You will never spend anything that you spend for the sake of Allaah, but you will be rewarded for it, even the morsel of food that you put in your wife’s mouth.” Narrated by al-Bukhaari (56).

Mu’aadh (may Allaah be pleased with him) said: I sleep and I get up (to pray at night), and I seek reward for my sleep as I seek reward for my getting up. Narrated by al-Bukhaari (4088).

He (may Allaah be pleased with him) sought reward for his sleep just as he sought reward for his getting up to pray at night, because he intended by sleeping to gain strength to do acts of worship.

Al-Haafiz Ibn Hajar said in al-Fath: What this means is that he sought reward by resting just as he sought reward by striving, because if the intention in resting is to enable one to do acts of worship, one attains reward. End quote.

What helps to keep this intention in mind is deliberating, thinking and not being hasty. So you should think about what you are intending to do, take stock of yourself before acting, think about whether it is halaal or haraam, then look at your intention: what do you want from this? Every time you take stock of yourself and think before acting, this will remind you about forming the intention, until it becomes second nature and a habit that you adopt, so that you will not enter or exit, eat or drink, give or withhold, without having an intention in doing so, thus most of your time will become times of worship.

We ask Allaah to help us and you to do that.

And Allaah knows best.