49 hadith found in ' Belief ' of Sahih Bukhari.

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7
Narrated Ibn 'Umar: Allah's Apostle said: Islam is based on (the
following) five (principles): 1. To testify that none has the right to
be worshipped but Allah and Muhammad is Allah's Apostle. 2. To
offerthe (compulsory congregational) prayers dutifully and perfectly.
3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e.
Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.
8
Narrated Abu Huraira: The Prophet said, "Faith (Belief) consists of
more than sixty branches (i.e. parts). And Haya (This term "Haya"
covers a large number of conceptswhich are to be taken together;
amongst them are self respect, modesty,bashfulness, and scruple, etc.)
is a part of faith."
9
Narrated 'Abdullah bin 'Amr: The Prophet said,"A Muslim is the one who
avoids harming Muslims with his tongue and hands. And a Muhajir
(emigrant) is the one who gives up (abandons)all what Allah has
forbidden."
10
Narrated Abu Musa: Some people asked Allah's Apostle, "Whose Islam is
the best? i.e. (Who is a very good Muslim)?" He replied,"One who
avoids harming the Muslims with his tongue and hands."
11
Narrated 'Abdullah bin 'Amr: A man asked the Prophet , "What sort of
deeds or (what qualities of) Islam are good?" The Prophet replied, 'To
feed (the poor) and greet those whom you know and those whom you do
not Know (See Hadith No. 27).
12
Narrated Anas: The Prophet said, "None of you will have faith till he
wishes for his (Muslim) brother what he likes for himself."
13
Narrated Abu Huraira:"Allah's Apostle said, "By Him in Whose Hands my
life is, none of you will have faith till he loves memore than his
father and his children."
14
Narrated Anas: The Prophet said "None of you will have faith till he
loves me more than his father, his children and all mankind."
15
Narrated Anas: The Prophet said, "Whoever possesses the following
three qualities will have the sweetness (delight) of faith: 1. The one
to whom Allah and His Apostle becomes dearer than anything else. 2.
Who loves a person and he loves him only for Allah's sake. 3. Who
hatesto revert to Atheism (disbelief) as he hates to be thrown into
the fire."
16
Narrated Anas: The Prophet said, "Love for the Ansar is a sign of
faith and hatred for the Ansar is a sign of hypocrisy."

Ch 6: The Third Round

G

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Let us see what Isabella had been doing in connection with these
discussions and what were her activities in the meantime. In fact, all
this time her mind was filled with the subject-matter of these
discussions and all other engagements and social entanglementswere
relegated to the background.
After 'the discussion' between the priests and Umar Lahmi she had come
to the conclusion that the priests had no answer to the objections of
Muslims and her belief in Christianity had been shaken and no argument
could keep her firm on it.During this time she had often secretly met
Umar Lahmi and sought information about the Muslim creed. The talk
between Umar Lahmi andher father (the head priest) had also concluded
at her house and more than a month had passed on it. Nevertheless she
continued her enquiry. She had also met several times Ziad b. Umar,
the Qazi of Islam in Cordova, through Umar Lahmi and got consolation
from him.
Ziad b. Umar, besides being a profound scholarof Islam, was a
Godfearing man of piety. Muslims of Spain revered him as a Wali Allah
(Friend of Allah). Isabella's mind was greatly affected by several
visits to him and she became attached to Islam and fully realised that
Islam is the true religion while Christianity is a mixture of
misguidance and disruptions.
The head priest had asked Umar Lahmi in the cathedral to come to his
house next day and had also invited all the priests. So early next
morning Umar Lahmi with some of his associates and divines reached the
house of the head priest and was treated with respect and given
refreshments in a separate room. Then more than forty Christian
divines also arrived and the head priest then addressed Umar Lahmi.
Head Priest: I know the questions which you will ask, but I do not
want to go into details and prolong the talk. I will say just a word
or two which may lead to the result in minutes instead of hours. What
I mean is that Islam and Christianity may be testedby their basic
teachings and whichever teaching is best the religion whichtaught it
will be true. Is itnot so?
Umar Lahmi: I have no objection to anything and I am prepared to
discuss on any lines that you choose. Surely it is bythe teachings of
Christianity and Islam that truth and falsehood can be known.
Head Priest: Bravo, bravo! Surely the help of the Holy Ghost is on
your sideand you will soon come from the wrong path to right guidance.
Now that you have agreed to the lines suggested by me, letme proceed.
In every religion there are basic principles and matters of detail. I
want to put before you the essence ofChristianity in just one word and
desire that youwill also give the essence of your religion in one
word. Do you agree?
Umar Lahmi: Yes, you mayproceed. I agree to whatever you say.
Head Priest (to the priests) : See, this is the way to talk! Just one
word decides the issue. (To Umar Lahmi:) Now listen. The essence of
Christianity is "Love". Christianity has been condensed in a single
word. Now, you have also to give the essence of Islam in one word.
Umar Lahmi: I am proud to say that Islam has also condensed the
essence ofits teachings in a single word which covers all basic
principles and details. The root of Islamic principles and teachings
is Tauhid (unity).
Head Priest: If the essence of Islam is Tauhid(unity), then love has
been excluded from it. Besides, we also say "unity" to be the essence
of our religion.
Umar Lahmi: If Tauhid were the essence of your religion, you should
havesaid so. Why did you say that love is the essence ofyour religion?
Now, it is quite wrong to say that by accepting "unity" as the essence
of religion, "love" is excluded from it.On the other hand, the fact is
that "love" comes from "unity". If "unity" is not taken with all its
requisites, love will be a meaningless word. To accept "love" as the
essence of religion means total denial of "unity," cr not to take it
as the essence of religion.
Head Priest: The thing is that "unity" comes from "love" and not
"love" from "unity".
Umar Lahmi: This is an example of perverted logic. If unity comes
fromlove, then love is quite a meaningless word. Because without
unity, that is, want of knowledge of Allah, love of Allah will be
excluded from it as love of Allah depends on the knowledge of the
divine, and unity is but the true recognition of the divine.Mere love
does not provelove of Allah.
Head Priest: You have started a long discussion. What I mean is that
love has no place in Islam.
Umar Lahmi: If love has no place in Islam, then love does not exist at
all in the world. It can, on the other hand, be said that there is not
the least trace of love in Christianity. Where love ismerely a verbal
claim, it has neither any standard nor proof.
Head Priest: Look here. It is a well-known slogan ofour Scriptures
that God islove. Is it not the proof oflove ?
Umar Lahmi: It is nothing but merely a verbal claim.Unless there is a
standardof love, the prescribed theory of love will not be acceptable.
Head Priest: Now, you define the standard of love. Have not our
Scriptures called God father? Does not father love his children?
Umar Lahmi: Mere repetition of the word love leads us nowhere unless
all its conditions are fulfilled. If anyone loves another, he should
prove it by the sacrifice of his life and possessionsand then only can
he be said to have loved truly. Therefore Islam has prescribed
obedience and service as the criterion of love which is another name
of sacrificeof life and possessions. The Quran says to the Prophet:
"Qul in kuntum tuhibbun Allah fat-tabi'unl yuhbibkum Allah" [Say: If
you love Allah, follow me: Allah will love you].* Thus this verse has
prescribed a standard of love which has discriminated between true and
false love. But in your religion there is no criterion of love. Any
pretender can stand up and say that he loves Allah.
Head Priest: You have again started a long discussion. I want that
everything should be comprehensive so that the decision may be arrived
at quickly. However, if your Qur'an has also called God father, which
is the highest position of love?
Umar Lahmi: If the Qur'anhad used the word fatherfor God, it would
have been the greatest proof of its deficiency. Islam never used this
misleading word for God but, on the other hand, has used such words as
have the most
sublime significance as compared to the term father.
Head Priest: You are very impudent, calling the word "father"
misleading. Now, tell me quickly what better wordIslam has used
instead of father. (The head priest's neck at this time became stiff
and foam came from his mouth in great anger.)
Umar Lahmi: There is no reason for the loss of temper. I have called
the word "father" misleadingbecause it has become the basis of
assigning partners to Allah, and people invented a son to Allah.
Christians also believe in the divinity of Christ. As to the better
word in place of father used by Islam, that word is Rabb (fosterer),
which implies a Being who fosters from beginning toend and his
fostering care never ends. So by using the word "fosterer"Islam has
taught that Allah's. fostering love is never withdrawn. But the
concept of father implies that father will care for his child up to a
certain time and will then become indifferent. Besides, a father can
carefor his child only in optional matters but not in matters beyond
his control. If the child falls ill, father cannot cure his illness
while the fosteringof Allah is. not so; He has power over everything
and in nothing is He helpless and His fosteringcare is everlasting.
This proves that, instead of father, fosterer is more suited to the
Dignity of Allah and, besides, fosterer is indicative of "Unity of
Allah," while father is the source of assigning partner to Allahin the
world.
Head Priest: The effects ofthe fosterer as indicated by you find no
proof in the world while you cannot shut your eyes to father's love.
So how can one accept a word without meaning which has no proof in the
world, while you cannot ignore the effects of father's love.
Umar Lahmi: Unfortunately, the creed of Atonement has clouded your
vision, otherwise you could not have said so. We see every day that a
child is fostered in its mother's womb and in childhood and youth and
old age the fostering care continues. That is, his fostering continues
from beginning to end. Is it not he work of the Rabb (fosterer) which
we see very day?
Head Priest: The Holy Bible says that God has such a love with the
people of the world that He sacrificed His only child for the sake of
men.What better proof can beof love that father secrifices his dearest
thing for love.
Umar Lahmi: This very statement of the Bible refutes your claim. You
mean that the father is one who sacrifices his pure and innocent son
for the sake of impure and sinful men. That is, father's love was
manifested thus that he killed his innocent son. But the fosterer is
one who is not unjust to anyone. On the other hand, He punishes the
unjust. The Quran says: "Wa la tuziru waziratun wizra ukhra" [And no
burdened soul can bear another's burden].* But your father killed his
own child. If to crucify and kill one's innocent and sinless child is
love we cannot touch such love with a pair of tongs.
Head Priest (to other priests) : I had thought that this man was
inclined to Jesus Christ, but he is a stiff "unbeliever". Everything
that I have said is of high order but how can these people understand
them? (To Umar Lahmi:) Your heart has turned black. Christ does not
want to accept you. Now, you go away from here. I have nothing to do
with you. You just came to annoy me. (To the priests:) You should also
have no concern with these people. You have seen that they are so
hot-headed, they would not agree to anything.
Uinar Lahmi But, sir…
Head Priest: Shut up, now. I have seen for what purpose you came here
and with what object you talk to us.
So saying the Head Priest,exhibiting his Christian manners, left for
his room on the upper storey. Umar Lahmi and other Muslim divines came
out raising the cry of "Nasrun min Allah wa fathun qarib" [Help from
Allah and victory is at hand].
Voicing the slogan of victory, Umar Lahmi and other Muslim divines
repaired to their respective homes. Isabella had attentively listened
to the talk of both sides. With her wereher friends and other
respectable Christian ladies. In the evening when Isabella's friends
gathered again comments started on the morning talk. Whatever little
faith Isabella had in Christianity was shattered and she fully
realised that the Christiancreed was just a sham which had neither any
basis nor any principle. Earlier meetings had left her with the
impression that Michael, Peter and others were not well informed, but
her father, the head priest, had profound knowledge of the reality of
Christianity and, therefore, if these people were unable to meet the
questions of Muslims, she had thought, her father would be able to
silence them. But after listening this last talk she was thoroughly
disappointed and had left no alternative but to conclude that the
basis ofChristianity was no betterthan the spider's web.
A month had passed and a great revolution had come in the mind of
Isabella. She had secretly been meeting Umar Lahmi and, through him,
other divines like Ziad b. Umar in Cordova. She wasnow more devoted to
thestudy of the Holy Quran and the truth of Islam was taking deep root
in her mind. She made a comparative study of the Quran and the Bible
to find out which of the twohad greater truth and which was just a
mixture of superstitions. She had given thought according to her
lights to the problems of Unity of Allah, Prophethood, the Quran,
salutation, atonement, intercession, meaning of sin and human acts and
their consequences.
She was no longer a devotee of Christianity, but had bowed her head to
Islam. But often she was perturbed with the idea of giving up a
religion she had followedfrom her birth. What trials and tribulations
shemight have to face on going over to Islam. She will have to forsake
her father, mother, sisters and relatives. How shall be her future
life. But immediately it struck her that trials and troubles have to
be encountered in the path of truth and if, after recognising the
truth, she did not openly declare it she will be guilty in the sight
of Allah.
When Umar Lahmi learnt of her perturbation he secretly sent word to
her to recite ten times each morning and evening theverse of the Holy
Quran: "Rabbi adkhilni mudkhala sidqin wa akhrijni mukhraja sidqin
waj'al-li min-ladunka sultaman nasira" [My Lord! make me enter a
truthful entering, and make me go forth a trouthful going forth, and
grant me from Thy presence an authority to help (me)].* Allah
willing,her anxiety will be relieved.
So Isabella followed this advice. By reciting this verse morning and
evening she felt as if some mysterious power was giving strength to
her heart and removing her fears. This prompt effect of the verse
furtherstrengthened her faith inIslam and she became more devoted to
the Quran and Islam.
Isabella – A girl of Islamic Spain

Can a Muslim fast and pray for the purpose of supplication?

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The other question is can one go to the Al Haram to pray for one's
needs, e.g to pray for cure from sickness , to pray to have children
etc. Still can one fast for some days for the purpose of requesting
for one's needs from Allah for the reasons stated above? (i.e. to pray
for children etc).
Praise be to Allaah.
There is no reason why aMuslim should not pray in al-Masjid al-Haraam
for the purpose of supplication, but it is better for him not to
restrict his intention in the prayer to supplication. Rather his
intention should be to worship Allaah through this prayer and to hope
for its reward in the Hereafter. Moreover, prayer includes dhikr,
reciting Qur'aan, bowing, prostrating anddu'aa', so the du'aa' should
just be a part of the prayer; it is not the primary purpose. Al-Masjid
al-Haraam is one of the blessed and venerated places, so if a person
prays and calls upon Allaah whilst prostrating, for example – then he
will have combined the virtue of the place with the virtueof the
action. If this is done during the last third of the night, he will
also add the virtue of the time.
Shaykh al-Islam Ibn Taymiyah said:
With regard to the words of the Prophet (peace and blessings of Allaah
be upon him), "As for rukoo', glorify your Lord therein, and as for
sujood (prostration) strive in du'aa' therein, because then it is more
likely that you will be answered" (narrated by Muslim, 479, from the
hadeeth of Ibn 'Abbaas) – this contains the command to glorify Allaah
in rukoo', and the command to make du'aa' when prostrating indicates
that du'aa' in sujood is more likely to be answered than in rukoo'.
Hence he said, "because then it is more likely that you will be
answered". And he said, "The closest that the slave is to his Lord is
when he is prostrating." (Narrated by Muslim 482 from the hadeeth of
AbuHurayrah). This is a command that du'aa' should be made in sujood.
Majmoo' al-Fataawa, 22/378
And he said:
Du'aa' is answered whenrain is falling, when battle in joined, when
the adhaan and iqaamah are given, following prayers, when prostrating,
and when offered by one who is fasting, one who is travelling and one
who is oppressed, and so on. All of this is narrated in well-known
ahaadeeth in the books of Saheeh and Sunan. Du'aa' is also likely to
be answered in the sacred places such as'Arafah, Muzdalifah, Mina, the
Multazim and other sacred places in Makkah, and in the mosques in
general. The greater the virtue of the mosque – such as the three
Sacred Mosques [inMakkah, Madeenah and Jerusalem] – the better prayers
and du'aa's are in them.
Majmoo' al-Fataawa, 27/129-130
On the other hand it maybe said:
Doing righteous deeds in the hope that du'aa' will be answered is
something that is prescribed in sharee'ah. Hence doing wudoo' and
praying in al-Masjid al-Haraam may be included among the righteous
deeds that may be done before starting du'aa' in the hope that that
the du'aa'will be answered.
It was narrated from 'Uthmaan ibn Hunayf that a blind man came tothe
Prophet (S) and said:Pray to Allaah to heal me. He said, "If you
wish,you may delay the reward until the Hereafter, for that is better,
or if you wish, I will make du'aa' for you." He said, Make du'aa'. So
he told him to do wudoo' and do it well, and to pray two rak'ahs, and
to say this du'aa': "Allaahumma innias'aluka wa atawajjahu ilayka bi
Muhammadin Nabi al-rahmah. Yaa Muhammad inni qad tawajjahtu bika ila
rabbiy fi haajati haadhihi li tuqdaa. Allaahumma shaffi'hu fiyya (O
Allaah, I ask of You and I turn my face towards You by the virtue of
Muhammad theProphet of Mercy. O Muhammad, I have turned my face by
virtue of you to my Lord concerning this need of mine so that it may
be met. O Allaah, accept his intercession concerning me)."
Narrated by al-Tirmidhi, 3578; Ibn Maajah, 1385; this hadeeth was
classedas saheeh by al-Tirmidhi and by al-Albaani in Saheeh al-Jaami',
1279
The Prophet (peace and blessings of Allaah be upon him) commanded him
to do wudoo' and pray two rak'ahs before he made du'aa'; this
indicates that prayer is one of the righteous deeds by virtue of
whicha person's du'aa' may bemore likely to be answered, and that may
be one of the causes of the du'aa' being answered.
With regard to fasting, what has been said with regard to prayer may
also be said with regard to fasting. The intention behind it should be
to worship Allaah by meansof this great act of worship, and to attain
the reward for it in the Hereafter, and to fear Allaah and earn His
pleasure. Then if he is fasting, it is mustahabb for the fasting
person to make a lot of du'aa', for the du'aa' of the fasting person
will be answered, especially at the time of breaking the fast.
And Allaah knows best.

Ruling on sitting with one who does not pray and who denies that hijab is obligatory and mocks it, and mocks ‘Aa’ishah (may Allaah be pleased with her)

What is the ruling on being in company with aperson who does not pray
or fast, he also denies that hejab is obligatory and makes fun of it.
I heard him once making fun of A'esha may Allah be pleased with her.
What is the ruling especially if he was not one of my womb-related
relatives?.
Praise be to Allaah.
Firstly:
These actions of the person you are asking about sitting with
constitute kufr and apostasy, and we are amazed that he claims tobe a
Muslim when this is the case. Not praying is major kufr, as is proven
in the Qur'aan and Sunnah and by the consensus of the Sahaabah (may
Allaah bepleased with them).
With regard to women's hijab, if what is meant is covering the face
(niqaab), there is a difference of opinion among the scholars
concerning it. The more correct view is that it is obligatory for all
womenand that it does not apply only to the wives of the Prophet
(peace and blessings of Allaah be upon him).
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) said:
With regard to niqaab, covering the face is obligatory, according to
the correct scholarly opinion, and this is whatis supported by the
saheeh evidence, because Allaah says (interpretation of the meaning):
"and to draw their veils all over Juyoobihinna (i.e. their bodies,
faces, necks and bosoms)"
[al-Noor 24:31].
And Allaah said concerning the wives of the Prophet (peace and
blessings of Allaah be upon him) (interpretation of the meaning):
"And when you ask (his wives) for anything you want, ask them from
behind a screen, that is purer for your hearts and for their hearts"
[al-Ahzaab 33:53].
The fact that it is speaking of the wives of the Prophet (peace and
blessings of Allaah be upon him) does not mean that the ruling should
not apply to other Muslim women, because the reason for that is
general, namely "that is purer for your hearts and for their hearts."
So the reason is general and applies both to the wives of the Prophet
(peace and blessings of Allaah be upon him) and to other women. Purity
is required of all, because Allaah says in another verse
(interpretation of the meaning):
"O Prophet! Tell your wives and your daughters and the women of the
believers to draw their cloaks (veils) all over their bodies (i.e.
screen themselves completely except the eyes or one eye to see the
way). Thatwill be better, that they should be known (as free
respectable women)so as not to be annoyed"
[al-Ahzaab 33:59].
End quote from Fataawa al-Shaykh al-Fawzaan (4/242, 243; question no.250).
For more information please see the answer toquestion no. 11774 .
But if what is meant by hijab is covering the head, then there is no
difference of opinion among the scholars concerning the fact that it
is obligatory. His rejection of both types, and his making fun of
them, is apostasy from Islam, because even though covering the face is
not obligatory according to some scholars, they are unanimously agreed
that it is prescribed in Islam and that it is part of the religion of
Allaah, so denying it and making fun of it is kufr which puts one
beyond the pale of Islam.
There is no excuse at all for this heretic to make fun of the Mother
of the Believers 'Aa'ishah (may Allaah be pleased with her), rather it
is indicative of what is in his heart of hypocrisy and heresy, which
showsitself in this slip of the tongue. 'Aa'ishah is the Mother of the
Believers and the wife of the Prophet (peace and blessings of Allaah
be upon him), whose innocence was declared by Allaah in verses that
will be recited until the Day of Resurrection. The one who makes fun
of her is in fact making fun of her husband, who is the Prophet (peace
and blessings of Allaah be upon him), and the one who denies that she
is the Mother of the believers is putting himself outside of their
circle, but he does not harm her at all.
Secondly:
If this is the case with this relative, then he should be told that he
is doing something which implies that he is an apostate, and that he
must repent and come back to his religion. If hemeets his Lord in this
state, he will not be meeting Him as a Muslim.
What you must do - after advising him - is shun his company and beware
of him, unless the one who wants to sitwith him has a sufficientlevel
of knowledge to repel his kufr. His companions should beware of his
evil, and upholding ties of kinshipwith him is not obligatory, rather
it is not permissible to initiate the greeting of salaam with him.
Allaah says (interpretation of the meaning):
"And when they hear Al-Laghw (dirty, false, evil vain talk), they
withdraw from it and say: 'To us our deeds, and to you your deeds.
Peace be to you. We seek not (the way of) theignorant'"
[al-Qasas 28:55].
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allaah havemercy on him) said:
"And when they hear Al-Laghw (dirty, false, evil vain talk)" from an
ignorant person who addresses it to them, "they say" - the words ofthe
slaves of the Most Merciful who have understanding - "To us our deeds,
and to you your deeds" i.e., each will be requited for his deeds that
he did by himself, and he will not bear anything of the burden of
another. This implies that they are innocent of what the ignorant do
of laghw (vain talk), falsehood and idle talk.
"Peace be to you" i.e., you will not hear anything from us but good,
and we will not address you as your ignorance deserves. Even if you
allow yourselves to indulge in this rotten talk, we declare ourselves
to be above it and we protect ourselves from indulgingin it. "We seek
not (the way of) the ignorant'" inany sense.
Tafseer al-Sa'di (p. 620).
The scholars of the Standing Committee were asked:
Is it permissible for me to sit with one who doesnot pray?
They replied:
The one who does not pray deliberately and denies that it is
obligatory is a kaafir, according to scholarly consensus. If he does
notpray because he is heedless and lazy, then he is a kaafir,
according to the correct scholarly opinion. Based on that, it is not
permissible to sitwith these people, rather they should be shunned and
cut off, after explaining to them that not praying is kufr, if they
are the type of people who may be unaware of the ruling. Itis narrated
in a saheeh report from the Messenger of Allaah (peace and blessings
of Allaah be upon him) thathe said: "The covenant that stands between
us and them is prayer; whoever does not pray is a kaafir." And it is
narrated in another saheeh report that he (peace and blessings of
Allaah be upon him) said: "Between a man and kufr and shirk there
stands his giving up prayer." Narrated by Muslim in his Saheeh. This
includes both the one who denies that it isobligatory and the one who
does not do it out of laziness.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan.
Fataawa al-Lajnah al-Daa'imah (12/374, 375)
The scholars of the Standing Committee were asked:
Is it permissible to say salaam to one who does not pray?
They replied:
The one who does not pray because he denies it is obligatory is a
kaafiraccording to scholarly consensus, and the one who does not pray
out of laziness, but does not deny that it is obligatoryis a kaafir,
according to the correct scholarly view. So it is not permissible to
say salaams to him, or to return his salaam if he greets you with
salaam, because he is regarded as an apostate from Islam.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah (24/141, 142)
The scholars of the Standing Committee said:
The one who makes fun of the religion of Islam or the Sunnah that is
proven from the Messenger of Allaah (peace and blessings of Allaah be
upon him), such as letting the beardgrow, shortening the clothes to
above the ankles or halfway up thecalves, when he knows that this is
proven, is a kaafir. The one who mocks the Muslim and makes fun of him
because of his adhering to Islam, is a kaafir, because Allaah says
(interpretation of the meaning):
"Say: 'Was it at Allaah ( عز و جل ), and His Ayaat (proofs, evidences,
verses, lessons, signs, revelations, etc.) and His Messenger (صلى الله
عليه وسلم) that you were mocking?'
66. Make no excuse; you disbelieved after you had believed"
[al-Tawbah 9:65-66]
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah (2/43-44).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
What you must do is shun the one who does not pray, and cut off ties
with him, and do not accept his invitation, until he repents to
Allaahfrom that; but you should also advise him and call him to the
truth,and warn him of the consequences of not praying in this world
and in the Hereafter, in the hope that he may repent and Allaah may
accept his repentance.
Fataawa al-Shaykh Ibn Baaz (10/266)
Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve him) was asked:
Is it permissible for me to sit and eat and drink with someone who
doesnot pray and persists in not praying?
He replied:
It is not permissible for you to sit with him and eat and drink with
him, unless you are advising him and rebuking him, and you hope that
Allaahmay guide him at your hands. If you are sitting with him, then
this is what you must do with him, because this comes under the
heading of denouncing evil and calling people to Allaah, and perhaps
Allaah may guide him at your hands.
But if you are sitting with him and eating anddrinking with him
without denouncing him, and he is persisting in not praying, or is
persisting in some majorsin, then it is not permissible for you to mix
with him. Allaah cursed the Children of Israel for something similar
to this. He says (interpretation of the meaning):
"Those among the Children of Israel who disbelieved were cursed by the
tongue of Dawood (David) and 'Eesa (Jesus), son of Maryam (Mary). That
wasbecause they disobeyed (Allaah and the Messengers) and were ever
transgressing beyond bounds.
79. They used not to forbid one another fromAl-Munkar (wrong,
evildoing, sins, polytheism, disbelief) which they committed"
[al-Maa'idah 5:78-79].
In the commentary on this verse it is narrated that one of them would
see another committing sin and tell him not to dothat, then he would
meet him the next day and he would still be persisting in sin, and he
would not tell him not todo that and he would mix with him, and
wouldeat and drink with him and sit with him. When Allaah saw that
they did that, He set them againstone another, and cursed them on the
lips of their Prophets.
And the Prophet of Allaah (peace and blessings of Allaah be upon him)
warned us against doing such things, lest there befall us the
punishment that befell them.