If you're Muslim, would you protect innocent Christian lives if it meant your life, a

[familon]

I have a friend who is a Christian and lives in Niger (a predominantly Muslim country) where he runs a youth center in an especially impoverished region, does famine relief and is now building an orphanage for war-refugees.
During the Charlie Hebdo situation that caused such a crisis and the attacks on their offices, Boko Haram went through Niger hunting down Christians and burning churches. They burnt down my friends house-church, and were trying to burn down his home, as well as to kill him.
His neighbours - all Muslim - stopped them. They stood up to terrorists to protect an innocent man who helped them and who their children loved. They protected not only his life, but also his home and his property, from extremists and terrorists of their own faith.
I can only hope that I have the courage and integrity to do the same, should the opportunity ever be provided.
So yes. I hope I would be brave enough to die to save an innocent Muslims life - especially if it were at the hands of terrorists or extremists of my own faith.

[familon]

Praise be to AllahMore than one of the scholars stated that al-Hasan ibn ‘Ali (may Allah be pleased with him) used to marry and divorce a lot. Ibn Katheer (may Allah have mercy on him) said:They said: He used to marry frequently; he never had less than four wives; he used to divorce a lot and marry a lot. It was said that he married seventy women.End quote from al-Bidaayah wa’n-Nihaayah (8/42).Something similar was mentioned by adh-Dhahabi (may Allah have mercy on him) in Siyar A‘laam an-Nubala’ (3/253). See also: Tareekh Dimashq by Ibn ‘Asaakir (13/251); Tareekh al-Islam by adh-Dhahabi (4/37); Muhaadaraat al-Udaba’ by ar-Raaghib al-Asbahaani (1/408).But we must understand that many historical reports are not sound, therefore we must be cautious regarding them, especially if they have to do with one of the prominent, leading figures of Islam.Al-Haafiz al-‘Iraaqi (may Allah have mercy on him) said in Alfiyat as-Seerah (p. 1):The student should understand that we may find in books of biography reports that are sound and reports that are odd.Shaykh ‘Abd ar-Rahmaan al-Mu‘allimi (may Allah have mercy on him) said:No doubt the need to know the status of narrators of reports is greater in the field of history than in the field of hadith, because lying and leniency occur more frequently in historical reports. End quote.‘Ilm ar-Rijaal wa Ahammiyyatuhu (p. 24)With regard to the reports about al-Hasan ibn ‘Ali (may Allah be pleased with him) marrying more than seventy women, or ninety, and the like, we found no isnad (chain of narrators) that is strong enough to confirm the validity of such reports. Therefore we should refrain from accepting them and should not rush to accept them and rely on them.Dr. ‘Ali Muhammad as-Sallaabi said in his book about al-Hasan ibn ‘Ali (may Allah be pleased with him) (p. 27) [this book is available in English translation]:The historians say that his wives included: Khawlah al-Fizaariyyah, Ja‘dah bint al-Ash‘ath, ‘Aa’ishah al-Khath‘amiyyah, Umm Ishaaq bint Talhah ibn ‘Ubaydillah at-Tameemi, Umm Basheer bint Abi Mas‘ood al-Ansaari, Hind bint ‘Abd ar-Rahmaan ibn Abi Bakr, Umm ‘Abdillah the daughter of ash-Shaleel ibn ‘Abdillah the brother of Jareer al-Bajali, a woman from the tribe of Banu Thaqeef, a woman from the tribe of Banu ‘Amr ibn Ahyam al-Manqari, and a woman from the tribe of Banu Shaybaan from the family of Humaam ibn Murrah. And there may have been a few more. As you can see, this was not a large number according to what was the norm at that time. With regard to the reports which say that he married seventy women or, according to other reports, ninety or two hundred and fifty or three hundred and so on, these are weird reports to a great extent and the claims that he married this great number of women are fabricated. These reports are as follows …Then the author began to list these reports and highlight how weak and flimsy they are. (See: op. cit., p. 28-31)Then he (may Allah preserve him) said (p. 31):The historical reports that give exaggerated numbers for the marriages of al-Hasan ibn ‘Ali (ra) cannot be proven in terms of their isnads. Hence they are not fit to be relied upon because of doubts concerning their isnads and their weakness.…Thus the importance of critical examination of narrators (al-jarh@ wa’l-ta‘deel) and assessment of reports becomes clear, and we see the great role played by the scholars of h@adeeth in highlighting the falseness of such reports.Hence we advise researchers studying the history of early Islam to pay attention to examining these reports so that they can distinguish the sound reports from those which are flawed. Thus they will do a great service to the ummah and will not fall into the same error as some authors, whose intention we do not doubt, did because of relying in their research on weak and fabricated reports. End quote.Perhaps al-Haafiz Ibn Katheer (may Allah have mercy on him) was indicating that the reports which were narrated concerning this matter are not sound, when he said: “It was said that he married seventy women.” The fact that he introduced it by saying “it is said” suggests that the report is not proven to be sound; at the very least this word may indicate that he could not find a reliable isnad for this report.

[familon]

Praise be to AllahThese words are a correct statement made with a bad or twisted intention. It is true that Allah does not occupy space in heaven, nor does He – may He be exalted – occupy space among the angels. What is wrong here is the conclusion he wants to reach, which is the denial that Allah, may He be exalted, is above His creation, and giving people the false impression that if Ahl as-Sunnah wa’l-Jamaa‘ah say that Allah, may He be exalted, is “in heaven [fi’s-samaa’]”, what is meant is that the heaven contains Him or encompasses Him. No one of Ahl as-Sunnah says such a thing.Ahl as-Sunnah do not say that Allah, may He be exalted, is “in heaven [fi’s-samaa’]” on the basis of some line of poetry or eloquent literary text; rather they say that, and believe it, on the basis of what Allah, may He be exalted, says about Himself, and what the Messenger (blessings and peace of Allah be upon him) said.For more information on some of the evidence for Allah, may He be exalted, being above His creation, please see the answers to questions no. 992 and 124469.To refute the specious argument mentioned in the question, we say: The word samaa’ (heaven, sky) has two meanings: (i) being high or exalted and (ii) the well-known physical entity which is the “the heaven raised high” (cf. 52:5). When Ahl as-Sunnah say that Allah is in heaven, what is meant is by heaven here is being high, exalted, above all things [and not in a physical location].However, when the word samaa’ is used to refer to the physical firmament, then what is meant by “in” (fi) is “above” (‘ala).Al-Haafiz Ibn ‘Abd al-Barr (may Allah have mercy on him) said:The words (interpretation of the meaning) “Do you feel secure that He who [is] in the heaven would not cause the earth to swallow you”[ al-Mulk 67:16] mean: He Who is above the heavens, that is, above the Throne.The word fi (“in”) may mean ‘ala (above). In the verse in which Allah, may He be exalted, says (interpretation of the meaning): “So travel freely, [O disbelievers], in [fi] the land [during] four months” [at-Tawbah 9:2], the word fi (lit. “in”) means on (‘ala) the land. End quote.At-Tamheed (7/130).Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:What is meant by Allah being in heaven [fi’s-samaa’] is that He is above the heavens, so the word fi (lit. in) in this instance means ‘ala (above), as is seen in the verse in which He, may He be exalted, says (interpretation of the meaning): “Say, Travel in (fi) the land” [al-An‘aam 6:11]. Here fi (in) means ‘ala (on).It may be that fi (in) refers to time or place; in this case the word samaa’ (translated above as heaven) refers to being high or exalted. In that case, what is meant is that Allah is on high.The meaning of time or place is not appropriate in the phrase fi’s-samaa’ if what is meant by samaa’ is the physical entity or firmament, because that may give the impression that the sky or heaven (as-samaa’) is encompassing Allah, and this meaning is wrong, for Allah is too great to be encompassed by anything that He has created. End quote.Majmoo‘ Fataawa ash-Shaykh al-‘Uthaymeen (4/283)Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:When the early generations (salaf), the leading scholars (imams) and all the Sunni scholars say that Allah is “above the Throne” or that He is “in heaven [fi’s-samaa’], above all things”, they are not saying that there is something that encompasses Him or contains Him, or that there is some place where He is, , glorified and exalted be He far above that. Rather He is above all things, and He has no need of all things; rather all things are in need of Him. He is far above all things, and He is the One Who is holding the Throne and the bearers of the Throne, by His might and power. Every created being is in need of Him, and He has no need of the Throne or of any created being.With regard to what we see in the Qur’an and Sunnah of the words “Do you feel secure that He who [is] in the heaven would not …”[ al-Mulk 67:16], and the like, some may understand from it that the word samaa’ (heaven) refers to the lofty created things, the Throne and everything beneath it, so they say that the phrase “in heaven (fi’s-samaa’)” means “above the heaven (‘ala’as-samaa’)”, similar to the verse (interpretation of the meaning), “Say, Travel in (fi) the land” [al-An‘aam 6:11] meaning travel on the land.There is no need for all this discussion; rather the word samaa’ refers to anything that is high or lofty, and it does not refer to any specific physical entity. The phrase fi’s-samaa’ [translated as “in heaven”] refers to being up or above, as opposed to being down or beneath. So Allah is the Exalted, the Most High, and His is all highness and exaltedness; He is above the Throne, and there is none but Him, the Exalted, the Most High, glorified and exalted be He. End quote.Majmoo‘ al-Fataawa (16/100-101).And Allah knows best.

[familon]

Praise be to AllahRegarding the hadith mentioned, there is no basis for it from the Prophet (blessings and peace of Allah be upon him) and we have not come across any isnad for it, whether saheeh (sound) or da‘eef (weak).As for greeting the wife with salaam when entering the house, doing so is Sunnah, and several hadiths have been narrated concerning it.One of these hadith is that which was narrated by Abu Dawood in his Sunan (2494), from Abu Umaamah al-Baahili, from the Messenger of Allah (blessings and peace of Allah be upon him), who said: “There are three, all of whom are under the guarantee of Allah: a man who goes out to fight in Allah’s cause, for he is under the guarantee of Allah, such that if he dies, He will admit him to Paradise, or He will cause him to return with what he has attained of reward and booty; a man who goes to the mosque, for he is under the guarantee of Allah, such that if he dies, He will admit him to Paradise, or He will cause him to return with what he has attained of reward and booty; and a man who enters his house with the greeting of salaam, for he is under the guarantee of Allah.”This hadith was classed as saheeh by Shaykh al-Albaani, as it says in Saheeh Abi Dawood.Another of these hadiths is that which was narrated by Abu Dawood in his Sunan (5096) from Abu Maalik al-Ash‘ari, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When a man enters his house, let him say: ‘O Allah, I ask You for good when entering and when exiting. In the name of Allah we enter and in the name of Allah we exit, and in Allah our Lord we put our trust,’ then let him greet his family.”This hadith was classed as saheeh by Shaykh al-Albaani, as it says in as-Silsilah as-Saheehah (225).As for shaking hands, there are several haditha which indicate that it is mustahabb when meeting, in general terms.One of these hadiths is that which was narrated by Abu Dawood in his Sunan (5212) and by at-Tirmidhi in his Sunan (2727), from al-Bara’ ibn ‘Aazib who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “There are no two Muslims who meet and shake hands but they will be forgiven before they part.”This hadith was classed as hasan by Shaykh al-Albaani in as-Silsilah as-Saheehah (525) when all its isnaads are put together.Another is the hadith narrated by at-Tabaraani in al-Mu‘jam al-Awsat (245) from Hudhayfah ibn al-Yamaan, from the Prophet (blessings and peace of Allah be upon him) who said: “Verily, when one believer meets another, greets him with salaam, takes hold of his hand and shakes hands with him, their sins fall away like leaves falling from a tree.”Shaykh al-Albaani classed the isnad of this hadith as saheeh in as-Silsilah as-Saheehah (526).Shaking hands is Sunnah when meeting.An-Nawawi said in al-Majmoo‘ (4/633): Shaking hands is Sunnah when meeting, because of the saheeh hadiths and the consensus of the leading scholars. End quote.So if a man enters his house, greets his family with salaam and shakes hands with his wife, all of that is good.And if he limits it to saying salaam when he leaves the house and enters the house, then he has done what is Sunnah, in sha Allah, and that is good for him and for his family members.As for the hadith which the questioner quoted from some preacher about it being mustahabb for a man to shake hands with his wife specifically, there is no basis for that, as stated above.Finally, preachers and callers, and Muslims in general, should be careful when attributing any hadith to the Prophet (blessings and peace of Allah be upon him) lest they be included with those who tell lies about the Messenger of Allah (blessings and peace of Allah be upon him), who said: “Whoever attributes any words to me that I did not say, let him take his place in the Fire.” Narrated by al-Bukhaari in his Saheeh (109).And Allah knows best.

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[familon]

Praise be to AllahIf someone makes divorce conditional upon something, such as if he says: “If you visit So-and-so, then you are divorced,” then divorce takes place when the condition stipulated is fulfilled, according to the view of the majority of fuqaha’.Some of the scholars are of the view that if he intended thereby to threaten her, urge her to do something or prevent her from doing something, then it comes under the heading of an oath (yameen), for which expiation (kafaarah) is required. This is the view favoured by Shaykh al-Islam Ibn Taymiyah and a number of other scholars, and it is the basis for fatwas on this website.Based on that, if your husband said that he did not remember the action stipulated, but he did not intend to issue a divorce – rather he merely intended to prevent you from doing something – then he should offer expiation for his oath, so as to be on the safe side.If he says that he did intend to issue a divorce, but he forgot what the condition was, then there is no blame on you for doing whatever you want of permissible things, and no divorce will take place, because the basic principle is that the marriage remains valid, and no divorce occurs when there is doubt.Al-Majd Ibn Taymiyah (may Allah have mercy on him) said in al-Muharrar (2/60): If there is any doubt concerning divorce or the conditions stipulated for it to occur, then what matters is the certainty that the marriage remains valid. End quote.al-Baghawi (may Allah have mercy on him) said in at-Tahdheeb (6/104): If a man is uncertain as to whether he has actually divorced his wife, he should assume that it has not happened, because the basic principle is that the marriage remains valid. The same applies if he is uncertain about the number of divorces: he should assume that it is the lower number, because that is what is certain. End quote.And Allah knows best.

[familon]

Imam Ahmad (17195) narrated: Haywah ibn Shurayh told us: Baqiyyah told us, Baheer ibn Sa‘d told me, from Khaalid ibn Ma‘daan, from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.”The commentators on Musnad al-Imam Ahmad (ar-Risaalah edn., 29/194) said:Its isnad is da‘eef (weak). Baqiyyah – who is the son of al-Waleed – is mudallis [i.e., he engaged in tadlees, which is when a narrator narrates a hadith that he did not hear directly from his shaykh, without mentioning the name of the third party from whom he did hear it, using wording that may or may not give the impression that he heard it directly], and narrated by saying ‘an (“from”, without clearly stating that he heard the hadith himself from another narrator). His hadith cannot be accepted unless it is clearly stated that each stage of the isnad that one narrator heard it directly from another.It was also narrated by Ibn Abi ‘Aasim in al-Aahaad wa’l-Mathaani (2280); at-Tabaraani in al-Kabeer (17/304) and in ash-Shaamiyyeen (1139), via ‘Abd al-Wahhaab ibn Najdah al-Hooti; and by Ibn Abi ‘Aasim (2280) from Hishaam ibn ‘Ammaar, both of whom narrated it from Baqiyyah ibn al-Waleed with this isnaad. In ash-Shaamiyyeen it mentions Ismaa‘eel ibn ‘Ayyaash instead of Baqiyyah, and we think it most likely that this is an error on the part of the copyist. End quote.Even if we assume that the hadith is saheeh (sound), it is to be understood as referring to those among them who are deserving of being cursed, namely the disbelievers, evildoers and their ilk. These people were only singled out for mention because in most cases they were disbelievers and were misguided, especially at that time.

[cinnamonrolls1]

Of course i would protect them. Even if they werent a people of the book etc, islam teaches us compassion and kindess :
"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly."

[ahmed.younes]

It meant my life, then no, because that is like suicide isn't it? And suicide is prohibited so I'm not too sure about that... But if the situation were to be different, were I was not risking my life, of-course I would save a fellow human being.

[azc]

It meant my life, then no, because that is like suicide isn't it? And suicide is prohibited so I'm not too sure about that... But if the situation were to be different, were I was not risking my life, of-course I would save a fellow human being.

Do you reject or accept this fatwa of your scholar...?

http://reliablefatwas.com/salafimode...genocide-deen/

http://www.ahlalhdeeth.com/vbe/forum...n-and-children

In Shaykh Ibn Uthaymins explanation of Bulugh al-Maram Tape 3, side 2 is found the following extract:

“And the second [benefit]: the prohibition of killing women and children during war.

And if it is said, if they did this to us, that they killed our children and women, can we kill them [their women and children]? What is apparent is that it is allowed for us to kill their women and children, even if that were to cause us to miss [the opportunity of] taking them as wealth (slaves), due to what this contains from breaking the hearts of the enemies and weakening and belittling them, and due to the generality of Allah’s saying,

“And whoever transgresses against you, then transgress against them the like of what they have transgressed against you.” [Surah al-Baqarah]
….
[The questioner continues]…then we are allowed to kill their women and children. But O sheikh, they, the men are the ones who killed the women, and the women are innocent, so how can they be punished due to the crimes of men?

[The sheikh says] This is because of the greater benefit, the greater benefit to those who are fighting. Because if we do not do to them what they do to us, this would be humiliation in front of them.

(Another questioner asks question and sheikh answers)

[The questioner says] If they kill our women and children, how can we kill their women, meaning this is a great loss!

[The sheikh says] Yes, but there is a greater advantage in it, which is the honor of the Muslims, because of we don’t kill them, this is an humiliation for us, and the honor of the Muslims is more important than wealth.

(After some questions, a questioner asks question and sheikh answers as follows)

[The sheikh says] … “then transgress against them the like of what they have transgressed against you.” [Surah al-Baqarah]

[The sheikh says] What justice?

[The questioner says] Justice with their women.

[The sheikh says] Never……..[incomprehensible…] They killed our women, we kill their women. This is justice. It is not justice that we say, if they kill our women we will not kill their women. Also, we note that this (killing them) influences [or hurts] them (the Kuffaar) much and greatly.”
.............

May Allah swt protect us from this mindset. Ameen

[cinnamonrolls1]

Do you reject or accept this fatwa of your scholar...?

http://reliablefatwas.com/salafimode...genocide-deen/

http://www.ahlalhdeeth.com/vbe/forum...n-and-children

In Shaykh Ibn Uthaymins explanation of Bulugh al-Maram Tape 3, side 2 is found the following extract:

“And the second [benefit]: the prohibition of killing women and children during war.

And if it is said, if they did this to us, that they killed our children and women, can we kill them [their women and children]? What is apparent is that it is allowed for us to kill their women and children, even if that were to cause us to miss [the opportunity of] taking them as wealth (slaves), due to what this contains from breaking the hearts of the enemies and weakening and belittling them, and due to the generality of Allah’s saying,

“And whoever transgresses against you, then transgress against them the like of what they have transgressed against you.” [Surah al-Baqarah]
….
[The questioner continues]…then we are allowed to kill their women and children. But O sheikh, they, the men are the ones who killed the women, and the women are innocent, so how can they be punished due to the crimes of men?

[The sheikh says] This is because of the greater benefit, the greater benefit to those who are fighting. Because if we do not do to them what they do to us, this would be humiliation in front of them.

(Another questioner asks question and sheikh answers)

[The questioner says] If they kill our women and children, how can we kill their women, meaning this is a great loss!

[The sheikh says] Yes, but there is a greater advantage in it, which is the honor of the Muslims, because of we don’t kill them, this is an humiliation for us, and the honor of the Muslims is more important than wealth.

(After some questions, a questioner asks question and sheikh answers as follows)

[The sheikh says] … “then transgress against them the like of what they have transgressed against you.” [Surah al-Baqarah]

[The sheikh says] What justice?

[The questioner says] Justice with their women.

[The sheikh says] Never……..[incomprehensible…] They killed our women, we kill their women. This is justice. It is not justice that we say, if they kill our women we will not kill their women. Also, we note that this (killing them) influences [or hurts] them (the Kuffaar) much and greatly.”
.............

May Allah swt protect us from this mindset. Ameen

Woahhhh what? Im shocked.

[Eric H]

Greetings and peace be with you familon;

Thanks for sharing; i always think justice is best served when we help people who are different to us; it shows we can overcome our own prejudices. I go out with the Street Pastors in our town at 4 in the morning, and often stand by the kebab houses where drunks congregate. When ever there is violence we stand by our Muslim friends, who often seem to be on the receiving end.

In the spirit of praying for justice for all people

Eric

- - - Updated - - -

Greetings and peace be with you azc;

The sheikh says] Never……..[incomprehensible…] They killed our women, we kill their women. This is justice.

I think true justice is that no women are killed on either side; but our religion tells us that it is also better to forgive if we can.

I listened to Glen tell his story, he had been signed up to play football with Leighton Orient, alongside David Beckham. He had an exciting life ahead of him, but he was stabbed in the back. He has now been paralysed from the waist down for the last 27 years. They caught the man who did this, he served four years in prison, he was then able to walk out of prison on his own two feet, and justice had been served.

By this time, Glen had learned to drive a disabled taxi, he learned where his assailant lived, and then stalked him with the intention of running him over. Glen said at that point he came to understand that true justice could not happen. Justice is not that two people should be crippled, rather, it is that neither of them should be crippled. He knew this could never happen, he came to understand that he had to let go of his hatred. If not, he would become worse than his assailant, because his actions would be premeditated.

He said he had to live with two diseases, being crippled, and the greater disease was the hate burning away inside him. Forgiveness and letting go of the hatred was a gradual process, his wheelchair has been a daily reminder of the past injustice.

In the spirit of praying for justice for all people

Eric

[azc]

Greetings and peace be with you familon;Thanks for sharing; i always think justice is best served when we help people who are different to us; it shows we can overcome our own prejudices. I go out with the Street Pastors in our town at 4 in the morning, and often stand by the kebab houses where drunks congregate. When ever there is violence we stand by our Muslim friends, who often seem to be on the receiving end.In the spirit of praying for justice for all peopleEric- - - Updated - - -Greetings and peace be with you azc;I think true justice is that no women are killed on either side; but our religion tells us that it is also better to forgive if we can. I listened to Glen tell his story, he had been signed up to play football with Leighton Orient, alongside David Beckham. He had an exciting life ahead of him, but he was stabbed in the back. He has now been paralysed from the waist down for the last 27 years. They caught the man who did this, he served four years in prison, he was then able to walk out of prison on his own two feet, and justice had been served.By this time, Glen had learned to drive a disabled taxi, he learned where his assailant lived, and then stalked him with the intention of running him over. Glen said at that point he came to understand that true justice could not happen. Justice is not that two people should be crippled, rather, it is that neither of them should be crippled. He knew this could never happen, he came to understand that he had to let go of his hatred. If not, he would become worse than his assailant, because his actions would be premeditated.He said he had to live with two diseases, being crippled, and the greater disease was the hate burning away inside him. Forgiveness and letting go of the hatred was a gradual process, his wheelchair has been a daily reminder of the past injustice.In the spirit of praying for justice for all peopleEric

Kudos to Mr Glen...! Thanks for sharing this great lesson for us

[Mahir Adnan]

I think it's good to protect that Christian who have done many good deeds and kind hearted to Muslims. Rasulullah (pubh) was trapped in mecca.the quraish boycotted all Muslims. they stop food supply for sahaba. some kafirs then took step to stop this discrimination. rasulullah (pubh) ordered,not to kill those who saved Muslims from boycott of quraish,if you see them in Badr

[Scimitar]

would you defend an helpless Jew from being mobbed by a gang of angry Christians?

Even if that Jew was a zionist?

Would you, though?

[cinnamonrolls1]

would you defend an helpless Jew from being mobbed by a gang of angry Christians?

Even if that Jew was a zionist?

Would you, though?

Mashallah

[Umme salma]

salaams, it is a very simple concept for me, justice is to be upheld for all humanity when there is innocence at play.. doing the right thing is what islam teaches, much of our ways is about using our common sense to understand such matters.. for myself, agree, they did the right thing,.. sometimes we can read so many different thoughts that people end up confusing themselves further and forgetting simple human rules... as muslims i do feel, we forget simple human values when we start to search for someone to give permission to do something that is very obvious.. well done to anyone who stands up to any form of bullying and destruction because their own mindset and belief is wrong..