Excessive Ambitions in this Worldly Life - II

The Righteous Predecessors Warned Against Excessive Ambition in this World
The righteous predecessorsunderstood the reality of this world and
their hearts became attached to the Hereafter. Therefore, they advised
their successors not to incline towards this worldly life and not to
turn away from the Hereafter. 'Alisaid, "The things I fear most might
harm you are following whims and having excessive ambitions in this
worldly life, for following whims diverts you from the truth and
having excessive ambitions causes you to forget the Hereafter."
Ibn Mas'oodsaid, "Do not let extended welfare lure you into laxity,
and do not be diverted by false hope; for whatever will come is near,
and whatever is far will never come."
Salmaan Al-Faarisisaid, "Three things make me laugh out of irony: A
person having excessive ambitions in this life while death awaits him,
a person who is heedless while Allaah is encompassing of everything he
does, and a person who laughs heartedly while not knowing whether
Allaah Is angry or pleased with him."
Once a man entered the house of Abu Tharr Al-Ghifaariand started
looking around his house, then he said, "O Abu Tharr, where is your
furniture?" Abu Tharrreplied, "We have another house that we are
moving to ]he meant by that his house in heaven[." The man said, "As
long as you are here, it is necessary to have furniture." Abu
Tharrreplied, "The owner of the house ]i.e., Allaah[ is not leaving us
here, therefore we are in no need of buying furniture."
It was narrated that 'Eesa )Jesus(said, "How sane is the person who
builds a home on the waves of the sea? This is the example of this
world, so do not take it as your abode."
'Umar ibn Abdul-'Azeezsaid in a Khutbah )Sermon(, "Do not let extended
welfare harden your hearts and make you yield to your enemy. By
Allaah, for a person to have excessive ambitions in this worldly life
is a mistake, for he does not know whether he will live until the
morning or not, or whether he will live until the evening or not; and
death may take him at any moment between these."
Abu Muhammad ibn 'Ali Az-Zaahidsaid,
We followed a funeral procession in Al-Koofah and Abu Daawood
At-Taa'iwas among the people. During the burial, Abu Daawoodwithdrew
and sat to a side. I then went and sat near him. He said, "Those who
fear the punishment of Allaah will gain what they desire, even if it
is difficult to obtain. Those who strive for this worldly life are
negligent of the Hereafter; all what is destined is soon to happen.
Know that all the people of this world will eventually be of the
inhabitants of the graves. Also, know that the inhabitants of graves
regret the time, money and effort that they wasted in persuing the
pleasures of this life and are only pleased with the good deeds that
they did during their lifetimes. Sadly, what the inhabitants of graves
regret, the people of this world are competing, fighting over and
disputing in courts over.
Al-Ghazzaalisaid, "Death has snapped the necks of tyrants, broken the
backs of emperors and cut short the false hopes of Caesars, whose
hearts rejected the remembrance of death until it suddenly struck them
and cast them into the earth. Have any of them found haven or refuge
from death?"
Others said, "Many people start their day and die before it ends and
many wait for the next day but never reach it. If only you realize the
truth of life and how quickly it passes by, you would detest excessive
ambitions in this life and its delusion."
Yet others said, "How can a person be happy with this life when every
day deducts a month of his age, and every month eliminates a year of
his age, and every year destroys his life, and his life leads him to
his death."
Muhammad ibn Waasi'was asked, "How do you find yourself?" He replied,
"I have a short life, excessive ambitions in this world and many wrong
deeds."
A man wrote a letter to his brother, saying, "Sorrow over what is
missed from the pleasures of this life is endless and death is close
to a person. Every day decreases his lifespan; and illness gradually
increases in his body day after day. So, start performing good deeds
before death comes to you. Peace be upon you."
Consequences of Excessive Ambitions in this Worldly Life
Having excessive ambitions in this worldly life leads to committing
misdeeds and keeps a person away from obeying Allaah. It is also one
of the causes of violating prohibitions, transgression and plundering
others' rights. Therefore, a person must always recall death and show
due reverence towards Allaah.
The Remedy for this Disease
Ignorance and love of this world are the cause of having excessive
ambitions in this worldly life. Treatment of this disease lies in
being aware of its dangers and harmful consequences, realizing the
importance of performing obligations on their prescribed time and
understanding that procrastination leads a person to failure and loss.
The slave of Allaah has to know that he is required to be where Allaah
The Exalted has commanded him to be, and to avoid acts that Allaah The
Exalted has commanded him to abstain from. One also should make his
motto the same as that raised by Haatim Al-Asammwho said, "I knew that
none would perform my duties for me and therefore I am occupied in
fulfilling them. I saw that people look at my appearance while Allaah
looks at what is concealed inside me, so I realized that it is
worthier and better to be conscious that Allaah is watching me. I also
knew that death comes suddenly and, therefore, I decided to perform
good deeds before it comes."
There is a great difference between having hopeful expectations and
having extensive ambitions in this worldly life. A person who has
hopeful expectations for something will do his utmost in order to
attain it and a person who fears something will flee from it. On the
other hand, having excessive ambitions in this life leads a person to
neglecting the matters of the Hereafter and preparing for it. One who
seeks remedy for this disease has to understand the truth of this
worldly life and how insignificant and valueless it is, and that it
takes the side of those who are mean and cowardly and is their endless
pleasure. Principally, one does not find in this world but what he
dislikes and when he finds something that pleases him, it is but an
exception.
Once, Ibn As-Sammaakwent to Haaroon Ar-Rasheedwhile Haaroon was having
a drink of water. Then Haaroon Ar-Rasheed asked for his admonishment.
Thereupon, Ibn As-Sammaak said, "O Commander of the believers, if you
were prevented this drink of water, would you pay for it with half of
your kingdom?" He replied, "Yes." Then he asked, "O Commander of the
believers, if you drunk this water and then could not urinate it,
would you pay for this ]i.e., to be able to do so[ with half of your
kingdom?" He replied, "Yes." Then Haaroon said, "A kingdom does not
]even[ equal a drink of water or its urination."
Al-Fudhayl ibn 'Iyaadhsaid, "All goodness was collected in a house,
and the key to this house is asceticism in this worldly life, and all
evil was collected in a house, and the key to this house is the love
for this worldly life."
It was said, "This world is like one's shadow; if you try to catch it,
it will escape from you, and if you leave it, it will follow you."
Therefore, you have to ask yourself: "Where are the former and later
peoples? Where are those who filled the world from east to west with
pride and glory? Where are those who furnished their palaces with
silks and gems? Where are those who caused the earth to tremble out of
veneration and exaltation for them? Do you perceive of them anyone, or
hear from them a sound?" Allaah caused them to perish, as He did with
other nations, and exterminated them like disintegrated ruins. Allaah
also removed them from the spaciousness of their palaces to the
narrowness of graves, under stones and rocks and they became so that
nothing was seen of them except their dwellings. What they accumulated
throughout their lives did not benefit them, and what they earned did
not avail them. Both the living and their beloved left them; both
their brothers and friends abandoned them; both their relatives and
non relatives forgot them. It is as if death is not decreed upon us
and that it will only befall others. When we follow a funeral
procession, it is as if the deceased is just going on a journey and
will soon return, then we consume their inheritance as if we will be
immortal in this world.
O people! Fill your life in this world with obeying Allaah and
following the methodology of your Prophetand let your motto be:}And I
hastened to You, my Lord, that You be pleased.{

Dought & clear, - [ Prayers] - Praying in a place under which there is a sewage pipe.

A man has an apartment in which there is a bookstore containing copies
of the Holy Qur'aan. But there is a sewage pipe which passes beneath
this apartment. Is it permissible to pray and recite Qur'aan there or
not? Please advise us, may Allaah reward you with good.
Praise be to Allaah.
There is nothing wrong with this so long as (the apartment) is
separate (from the pipe). Al-Imaam al-Muwaffaq, the author
ofal-Mughniand ofal-Sharh al-Kabeer, said: It is permissible to use
the area above the roof of the pipe and similar places, because the
pipe is beneath and there is a roof over it. It is not allowed to pray
in toilets and similar places, but according to the correct view, it
is permissible to pray and read Qur'aan on the roof over them, as we
have stated above. Some scholars said that it is not permissible to do
that, but the correct view, in sha Allaah, is that it is OK. And
Allaah knows best.
Fataawa Shaykh 'Abd-Allaah ibn Humayd, p. 62

Dought & clear, - [ Prayers] - Rulings and issues about praying on a chair.

During Taraweeh prayer, some worshippers need to sit on a chair. We
know that the rear legs of the chair should be placed in line with the
row if the person is going sit throughout the prayer, but my question
is: how should it be lined up in the following cases:
1- When the person sit on the chair during the standing only
2- When he sits on the chair during bowing, prostration or the tashahhud
3- When he sits on the chair during various parts of the prayer?.
Praise be to Allaah.
Firstly:
Standing, bowing and prostrating are pillars or essential parts of the
prayer. Whoever can do them, it is obligatory for him to do them in
the manner prescribed in sharee'ah. Whoever is not able to do them
because of sickness or old age, it is Sunnah for him to sit on the
ground or on a chair.
Allaah says (interpretation of the meaning):
"Guard strictly (five obligatory) As-Salawaat (the prayers) especially
the middle Salaah (i.e. the best prayer - 'Asr). And stand before
Allaah with obedience [and do not speak to others during the Salaah
(prayers)]"
[al-Baqarah 2:238]
It was narrated that 'Imraan ibn Husayn (may Allaah be pleased with
him) said: I had haemorrhoids so I asked the Prophet(peace and
blessings of Allaah be upon him) about praying. He said: "Pray
standing up; if you cannot, then pray sitting down; and if you cannot,
then pray (lying) on your side." Narrated by al-Bukhaari, 1066.
Ibn Qudaamah al-Maqdisi said:
The scholars are unanimously agreed that if a person cannot stand then
he may pray sitting down.Al-Mughni, 1/443
Al-Nawawi said:
The ummah is unanimously agreed that whoever is unable to stand during
the obligatory prayer may pray sitting, and he does not have to repeat
it. Our companions said: his reward will not be less than the reward
for praying standing, because he is excused. It is proven inSaheeh
al-Bukhaarithat the Messenger of Allaah(peace and blessings of Allaah
be upon him) said: "If a person is sick or travelling, the same reward
will be written for him with regard to what he used to do when he was
not travelling and was healthy."
Al-Majmoo', 4/226
Al-Shawkaani said:
The hadeeth of 'Imraan indicates that it is permissible for one who
has an excuse and cannot stand to pray sitting, and for one who has an
excuse and cannot pray sitting to pray lying on his side.
Nayl al-Awtaar, 3/243
Shaykh al-Islam Ibn Taymiyah said:
The Muslims are agreed that if a worshipper is unable to do some of
the obligatory duties of prayer, such as standing, reciting, bowing,
prostrating, covering the 'awrah, facing the qiblah etc, then what he
is unable to do is waived for him. End quote fromMajmoo' al-Fataawa,
8/437
Based on that, if a person offers an obligatory prayer sitting when he
is able to stand, his prayer is invalid.
Secondly:
It should be noted that if a person is exempted from standing, his
excuse does not make it permissible for him to sit on the chair to bow
and prostrate.
If he is exempted from bowing and prostrating in the proper manner,
that excuse does not make it permissible for him not to stand and to
sit on the chair instead.
The basic principle with regard to the obligatory duties of prayer is
that whatever the worshipper can do, he is obliged to do it, and
whatever he is unable to do, is waived for him.
Whoever is unable to stand, it is permissible for him to sit on a
chair during the standing, and he should bow and prostrate in the
proper manner. If he is able to stand but it is difficult for him to
bow and prostrate, he should pray standing, then sit on the chair when
bowing and prostrating, and he should bend lower for the prostration
than for the bowing.
See also question no. 9307and 36738.
Ibn Qudaamah al-Maqdisi said:
If a person is able to stand but he cannot bow or prostrate, the
standing is not waived for him; he should pray standing and tilt his
head for the bowing, then sit down and tilt his head for the
prostration. This is the view of al-Shaafa'i...
Because Allaah says (interpretation of the meaning):"And stand before
Allaah with obedience" [al-Baqarah 2:238], and the Prophet(peace and
blessings of Allaah be upon him) said: "Pray standing." And because
standing is one of the pillars (essential parts of prayer) for the one
who is able to do it, so he must do it, like the recitation. Being
unable to do other things does not mean that this is waived, as is
also the case if he is unable to recite. End quote fromal-Mughni,
1/44.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
The one who prays sitting on the ground or on a chair must make his
prostration lower than his bowing. The Sunnah is for him to put his
hands on his knees when bowing, and when prostrating the Sunnah is to
put them on the ground if possible; if he cannot do that then he
should put them on his knees, because it was proven that the
Prophet(peace and blessings of Allaah be upon him) said: "I have been
commanded to prostrate on seven bones: the forehead - and he pointed
to his nose - the two hands, the two knees, and the edges of the two
feet (i.e., the toes)."
If a person is unable to do that and prays on a chair, there is
nothing wrong with that, because Allaah says (interpretation of the
meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabaun 64:16]
and the Prophet(peace and blessings of Allaah be upon him) said: "If I
tell you to do a thing, then do as much of it as you can." Saheeh -
agreed upon.
Fataawa Ibn Baaz, 12/245, 246.
Thirdly:
With regard to the placement of the chair in the row, the scholars
(may Allaah have mercy on them) stated that the one who prays sitting
down should have his posterior in line with the row when he is
sitting, so he should not be in front of the row or behind it at that
point, because that is the place in which the body settles.
SeeAsnaa al-Mataalib, 1/222;Tuhfat al-Muhtaaj, 2/157;Sharh Muntaha
al-Iraadaat, 1/279.
It says inal-Mawsoo'ah al-Fiqhiyyah(6/21):
In order for a person's following the imam to be valid, he should not
stand in front of the imam according to the majority of fuqaha'
(Hanafis, Shaafaa'is and Hanbalis).
How do we know whether he is in front of the imam or not, it is judged
by where the heels are. If they are standing level at the heel and the
toes of the one who is praying behind the imam turn out to be in front
because he has longer feet, that does not matter. With regard to those
who are sitting, it is judged by where the posterior is. And with
regard to those who are praying on their sides, it is judged by their
sides.
If the worshipper is going to pray on the chair from the beginning of
the prayer until the end, then he should make the place where he will
sit level with the row.
If he is going to pray standing, but he will sit on the chair when he
bows and prostrates, we asked Shaykh 'Abd al-Rahmaan al-Barraak about
that, and he said that what matters here is the standing position, so
he should be level with the row when standing.
Based on this, the chair will be behind the row, so it should be
placed in such a manner that it will not disturb worshippers in the
row behind.
And Allaah knows best.

* Dought & clear, - [ Prayers] - The green dome in Madeenah: its history and the ruling on its construction and on leaving it as it is.

* The green dome in Madeenah: its history and the ruling on its
construction and on leaving it as it is.
Praise be to Allaah.
Firstly:
The history of the green dome
The dome over the grave of the Prophet(peace and blessings of Allaah
be upon him) dates back to the seventh century AH. It was built during
the reign of Sultan Qalawoon, and at first it was the colour of wood,
then it became white, then blue, then green, and it has remained green
until the present.
Professor 'Ali Haafiz (may Allaah preserve him) said:
There was no dome over the sacred chamber. There was in the roof of
the mosque above the chamber a waist-high enclosure of brick to
distinguish the location of the chamber from the rest of the mosque's
roof.
Sultaan Qalawoon al-Saalihi was the first one to build a dome over the
chamber. He did that in 678 AH. It was square at the bottom and
octagonal at the top, made of wood, and built on top of the pillars
that surrounded the chamber. Planks of wood were nailed to it, over
which plates of lead were placed, and the brick enclosure was replaced
with one made of wood.
The dome was refurbished at the time of al-Naasir Hasan ibn Muhammad
Qalawoon, then the leaden plates slipped, but they were fixed and
refurbished at the time of al-Ashraf Sha'baan ibn Husayn ibn Muhammad
in 765 AH. It fell into disrepair and was renovated at the time of
Sultaan Qayit Bey in 881 AH.
The chamber and dome were burned in the fire that swept through the
Prophet's mosque in 886 AH. During the reign of Sultaan Qayit Bey the
dome was rebuilt, in 887 AH, and strong pillars to support it were
built in the floor of the mosque, and they were built of bricks to the
correct height. After the dome had been built in the manner described
above, cracks appeared in its upper part. When it proved impossible
to refurbish it, the Sultaan Qayit Bey ordered that the upper part be
demolished and rebuilt strongly using white plaster. So it was built
solidly in 892 AH.
In 1253 AH, an order was issued by the Ottoman Sultan 'Abd al-Hameed
to paint the dome green. He was the first one to colour it green, and
the colour has been renewed whenever necessary until the present.
It became known as the green dome after it was painted green. It was
previously known as the white dome or the fragrant dome or the blue
dome. End quote.
Fusool min Tareekh al-Madeenah al-Munawwarahby 'Ali Haafiz (p. 127, 128).
Secondly:
Rulings thereon
The scholars, both in the past and in modern times, criticized the
building of this dome and its being given a colour. All of that is
because of what they know of sharee'ah closing many doors for fear of
falling into shirk.
These scholars include the following:
1 – al-San'aani (may Allaah have mercy on him) said inTa-theer al-I'tiqaad:
If you say: A great dome has been built over the grave of the
Messenger(peace and blessings of Allaah be upon him), costing a great
deal of money, I say: This is in fact great ignorance of the
situation, because this dome was not built by him(peace and blessings
of Allaah be upon him) or by his Sahaabah or by those who followed
them, or by those who followed the Taabi'een, or by the scholars and
imams of the ummah. Rather this dome was built over his grave(peace
and blessings of Allaah be upon him) on the orders of one of the later
kings of Egypt, namely the Sultan Qalawoon al-Saalihi who is known as
King Mansoor, in 678 AH, and was mentioned inTahqeeq al-Nasrah bi
Talkhees Ma'aalim Dar al-Hijrah. These are things that were done on
the orders of the state and not on the basis of shar'i evidence. End
quote.
2 – The scholars of the Standing Committee for Issuing Fatwas were asked:
There are those who take the building of the green dome over the
Prophet's grave in the Prophet's Mosque as evidence that it is
permissible to build domes over other graves, such as those of the
righteous and others. Is this argument correct or what should our
response to them be?
They replied:
It is not correct to quote the fact that people built a dome over the
grave of the Prophet(peace and blessings of Allaah be upon him) as
evidence that it is permissible to build domes over the graves of the
righteous dead and others, because those people's building a dome over
his grave(peace and blessings of Allaah be upon him) was haraam and
those who did it sinned thereby, because they went against what is
proven in a report from Abu'l-Hayaaj al-Asadi who said: 'Ali ibn Abi
Taalib (may Allaah be pleased with him) said to me: Shall I not send
you on the same mission as the Messenger of Allaah(peace and blessings
of Allaah be upon him) sent me? Do not leave any image without erasing
it or any high grave without levelling it.
And it was narrated that Jaabir (may Allaah be pleased with him) said:
The Prophet(peace and blessings of Allaah be upon him) forbade
plastering over graves, or sitting on them or building over them. Both
reports were narrated by Muslim in hisSaheeh. So it is not correct for
anyone to quote the haraam action of some people as evidence that it
is permissible to do similar haraam actions, because it is not
permissible to go against the words of the Prophet(peace and blessings
of Allaah be upon him) by citing the words or actions of anyone else.
And because he is the one who conveyed the command from Allaah, and he
is the one who is to be obeyed, and we must beware of going against
his commands, because Allaah says (interpretation of the meaning):"And
whatsoever the Messenger (Muhammadصلى الله عليه وسلم( gives you, take
it; and whatsoever he forbids you, abstain )from it(" ]al-Hashr 59:7[.
And there are other verses which enjoin obedience to Allaah and to His
Messenger. And because building up graves and erecting domes over them
are means that lead to associating their occupants with Allaah, and
the means that lead to shirk must be blocked. End quote.
Shaykh 'Abd al-'Azeez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah(9/83, 84)
3 – The scholars of the Standing Committee also said:
There is no proof in the fact that a dome was set up over the
Prophet's grave for those who take it as an excuse for building domes
of the graves of the awliya' ("saints") and righteous people, because
the building of a dome over his grave was not done on his instructions
and was not done by any of his companions (may Allaah be pleased with
them), or by the Taabi'een, or by any of the imams of guidance in the
early generations whom the Prophet(peace and blessings of Allaah be
upon him) testified were good. Rather it was done by people of bid'ah
(innovation). It was proven that the Prophet(peace and blessings of
Allaah be upon him) said: "Whoever introduces anything into this
matter of ours that is not part of it will have it rejected." And it
was proven that 'Ali (may Allaah be pleased with him) said to
Abu'l-Hayaaj: Shall I not send you on the same mission as the
Messenger of Allaah(peace and blessings of Allaah be upon him) sent
me? Do not leave any image without erasing it or any high grave
without levelling it.Narrated by Muslim. As it is not proven that
he(peace and blessings of Allaah be upon him) built a dome over his
grave, and it is not proven from any of the leading imams; rather what
is proven shows that to be an invalid action, and no Muslim should
feel any attachment to the action of innovators who built a dome over
the grave of the Prophet(peace and blessings of Allaah be upon him).
End quote.
Shaykh 'Abd al-'Azzez ibn Baaz, Shaykh 'Abd al-Razzaaq 'Afeefi, Shaykh
'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn Qa'ood
Fataawa al-Lajnah al-Daa'imah(2/264, 265).
4 – Shaykh Shams al-Deen al-Afghaani (may Allaah have mercy on him) said:
al-'Allaamah al-Khajandi (1379 AH) said, discussing the history of the
green dome that was built over the grave of the Prophet(peace and
blessings of Allaah be upon him), and explaining that it is an
innovation that was done by some sultans and ignorant persons who
erred and made a mistake, and that it is contrary to the clear saheeh
ahaadeeth and reflects ignorance of the Sunnah, and that they went to
extremes and imitated the Christians who are confused and misguided:
It should be noted that until the year 678 AH, there was no dome over
the chamber which contains the grave of the Prophet(peace and
blessings of Allaah be upon him), rather it was built by the king
al-Zaahir al-Mansoor Qalawoon al-Saalihi in that year (678 AH), when
this dome was built.
I say: He did that because he had seen in Egypt and Syria the adorned
churches of the Christians, so he imitated them out of ignorance of
the command and Sunnah of the Prophet(peace and blessings of Allaah be
upon him), as al-Waleed imitated them by adorning the mosque, as was
mentioned in Wafa' al-Wafa'.
It should be noted that undoubtedly this action of Qalawoon was
contrary to the saheeh ahaadeeth of the Messenger of Allaah(peace and
blessings of Allaah be upon him), but ignorance is a great calamity
and exaggeration in love and veneration is a real disaster, and
imitation of foreigners is a fatal disease. We seek refuge with Allaah
from ignorance and exaggeration and imitation of foreigners. End
quote.
Juhood 'Ulama' al-Hanafiyyah fi Ibtaal 'Aqaa'id al-Qubooriyyah(3/1660-1662).
Thirdly:
The reason why it has not been demolished:
The scholars have explained the shar'i rulings concerning the building
of this dome and its obvious effects on the followers of bid'ah' who
have developed an attachment to this structure and its colour, and
they praise and venerate it a great deal in their poetry and writings.
Now it is up to the authorities to implement these fatwas, and this is
nothing to do with the scholars.
The reason why it is not demolished is so as to ward off fitnah and
for fear that it may lead to chaos among the ordinary people and the
ignorant. Unfortunately the ordinary people have only reached this
level of veneration towards this dome because of the leadership of
misguided scholars and imams of innovation. They are the ones who
incite the ordinary people against the land of the Two Holy
Sanctuaries and its 'aqeedah and its manhaj. They are very upset about
many actions that are in accordance with sharee'ah in our view and
contrary to innovation in their view.
Whatever the case, the shar'i ruling is quite clear, and the fact that
this dome has not been demolished does not mean that it is permissible
to build it or any dome over any grave, no matter what grave it is.
Shaykh Saalih al-'Usaymi (may Allaah preserve him) said:
The fact that this dome has remained for eight centuries does not mean
that it has become permissible, and being silent about it does not
indicate approval of it or that it is permissible. Rather the Muslim
authorities should remove it and put it back as it was at the time of
the Prophet(peace and blessings of Allaah be upon him). They should
remove the dome and the adornments and engravings that are found in
the mosques, above all the Prophet's Mosque, so long as that will not
lead to an even greater fitnah. If it would lead to an even greater
fitnah, then the ruler should postpone the matter until he finds an
opportunity for that. End quote.
Bida' al-Quboor, Anwaa'uha wa ahkaamuha(p. 253).
And Allaah knows best.