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panIslamist
07-12-2005, 04:25 AM
A Collection Of Miscellaneous Advice Concerning The Internet & Internet Forums

Men & Women Keeping In Contact For Islaamic Purposes


Question: Is it permissible for a sister and brother (not married, non-mahram) to keep in contact with each other via email for Islamic purposes? Furthermore, is it permissible to go on Islamic chats for da'wah purposes only?

Answer: This is from the pathways of the shaytaan. There is no such thing that is called “Islamic chat” - meaning that there be a relationship between a man and a woman outside of the realm of marriage. Rather, this is a satanic relationship and not an Islamic relationship. Islaam came to prevent the means of evil, and preventing the evil takes precedence over bringing about good. So many of these kinds of relationships, which people call by other than their proper names, lead to temptation and having meetings (i.e. dates), and maybe that may lead to fornication or holding lust for one another. Therefore, we say that this door must be closed and we must be warned about the Internet and using it in wrong ways, because in the Internet there can be found trials and tribulations and channels that corrupts the person's character. So the Muslim woman must fear Allaah and not follow the footsteps of the Devil, by establishing these kinds of relationships over the Internet. And how many of these types of relationships have corrupted women towards their husbands and men towards their wives, and the children - boys and girls? And we ask Allaah's forgiveness.

[Taken from questions and answers on women's issues, a private session with SSNA presenting questions took over E-Mail (January 2001) and answered by Sheikh Muhammad Musa Aal Nasr]

Women Posting In Internet Discussions

Question: Some of the sisters write knowledge-based speech in some of the websites, and they refute some of the writers with regards to their statements. So what is you opinion concerning this?

Answer: I advise every Muslim woman, the [Muslim] women especially to not delve into this affair. Firstly: Due to what is in it from the wasting of time. Secondly: It exposes her to being the object of ridicule and amusement for the reckless ones and those with diseased hearts. And if she absolutely must do this, then she must suffice with listening to the knowledge-based lessons from those who are known for knowledge, practice of the Religion and excellence. Likewise, there is nothing to prevent her from spreading the statements and fataawaa of the noble Scholars so that her brothers and sisters may benefit from them.

[Shaykh ‘Ubayd al-Jaabiree]

Question: What are the general rules for sisters speaking with brothers, or vice-versa on the internet?

Answer: Where were you from our answer?! We advise with the abandonment of this affair! This affair of discussions, mutual exchanges, perceptions and sensations as I have mentioned previously. Secondly, and this is what I add as an answer to your question, I say that many of those who have diseased hearts enter into the programme of women with the names of women: Umm so and so!! Umm so and so!! Indeed, he names himself with the name of a woman! And their intended purpose is to enjoyment through harming the Muslim women.

[Shaykh ‘Ubayd al-Jaabiree]

Talking To The Opposite Sex (Over The Internet Or Otherwise)

Question: Is corresponding with a non-mahram woman allowed?

Answer: This action is not permissible, because it will provoke desire between them and will make them want to meet one another. This kind of correspondence often causes fitnah (temptation) and plants the seeds of zina in the heart, which leads to evil actions. So we advise those who are seeking that which is in their own best interests and who wishes to protect themselves to avoid writing to or speaking with non-mahrams, etc., so as to protect their religious commitment and their honour, and Allaah is the Source of help.

[Shaykh ‘Abdullaah ibn Jibreen]

Advice For Those Wanting To Post On Internet Forums

There are some from amongst the people of Ahlus-Sunnah who, if they see a mistake from anybody from Ahlus-Sunnah, they write a refutation against him. Then the one who was refuted writes a refutation of the refutation. Then both of them busy themselves reading everything that the other has written recently or in the past, and listening to all of the audio tapes of the other hoping to find a mistake and catch him in it. Some of these mistakes may have simply been a slip of the tongue, the likes of which he or someone else could (easily) have made. Then each one of them strives to get as many supporters as he can to also stand against the other. Then each group of supporters raises their voices with the statements of anyone who supports them and criticizes the other party. They also try to force everyone they meet to ‘take a position against’ those who do not support him. And if he does not (take a position against the other) then he is said to be a person of bid’ah based solely on the fact that they have pronounced the other (person or) group as people of bid’ah. Then they ostracize (the one who did not take ‘the proper position’). The actions of two groups such as these are some of the most serious causes of the fitnah and one of the most serious reasons why it has spread so far and wide.

The matter becomes even worse when each of the two parties spread their criticisms of the other party on the Internet! At that point, the youth of Ahlus-Sunnah from various countries and even various continents, busy themselves keeping up to date with what has been published on the website from qeela wa qaala (talking about what this one said and what that one said) which is an activity that does not bring about any good, and only brings about harm and disunity. In fact, these activities cause them to resemble those who watch the news bulletins in order to find out what is the best news to publish. They also resemble sports enthusiasts who cheer for one team or another, and get into arguments and quarrels as a result!

And also…

I say: The students of knowledge are in great need of disciplining themselves with these manners which will bring goodness and benefit to them, as well as others. (They also need to) stay far away from harshness and rudeness, the only result of which is quarreling, disunity, turning away of the hearts, and breaking up into groups.

It is upon every sincere student of knowledge to stop following on the Internet what this group is saying about that one, and what that group is saying about this one. Instead they should use the Internet to look at websites such as the website of Shaykh ‘Abdul-Azeez bin Baaz (rahimahullaah) in order to read his essays and fataawaa that have now reached up to twenty one volumes. (They should also use the Internet to read) the fataawaa written by The Permanent Committee for Islamic Research and Fataawaa which have now reached up to twenty volumes. Likewise, (they should also use the Internet to look at) the website of Shaykh Muhammad ibn al-‘Uthaymeen (rahimahullaah), and read his many books and fataawaa.

And in conclusion, I advise the students of knowledge to: thank Allaah the Mighty and the Majestic for the success that he gave them when He made them from amongst His students. And to make sure that they have Ikhlaas (sincerity) in seeking knowledge and that they work as hard as they can to obtain it. (I also advise the students of knowledge) not to waste their time and to spend it seeking knowledge, because knowledge cannot be obtained by simply wishing and lingering about while being lazy and indifferent.

[Taken from Rifqaan Ahlus-Sunnah bi Ahlus-Sunnah by Shaykh ‘Abdul-Muhsin al-‘Abbaad]

Some Of The Muslims Go Onto The Internet Every Day For Many Hours

Question: Some of the Muslims go onto the internet every day for many hours, talking to their friends in chat rooms. As a result of this, some of them delay the prayer, and some (of the men) have stopped going to the Masjid for prayer in congregation. What is your advice to them?

Answer: Allaah, the Glorified and Exalted, has said about the prayer [1]:

Verily the prayer has been prescribed upon the believers at set times.

So the Muslim must offer his prayers within the times that the Sharee'ah has defined. In a hadeeth of the Messenger (sall-Allaahu 'alayhi wa sallam), when he taught a man the earliest time for the prayers to be offered one day, and then taught him the latest times they could be offered the next day, he said:

The prayer is (to be offered) between these two (times). [2]

So the one who does not offer his prayer in the proper time, then he has fallen into something haraam, one of the major sins. And if he has delayed the prayer beyond its time totally with no legitimate excuse, then he is to be included in those who the Messenger (sall-Allaahu 'alayhi wa sallam) referred to when he said:

Whoever has abandoned the prayer, then verily he has disbelieved. [3]

This is due to his abandoning of the prayer on purpose with no legitimate excuse; this is considered abandoning the prayer. The Messenger (sall-Allaahu 'alayhi wa sallam) said:

The covenant that exists between us and them is the prayer, so whoever has abandoned the prayer then he verily has disbelieved. [3]

From the different ways that are considered abandoning the prayer is delaying it until its time is over with no legitimate excuse. Being busy talking to the people about things that are not emergencies is not a legitimate excuse.

The Muslim has to be one who guards over his time carefully. He must use the days of his life to benefit him. He must not let his time pass by except in a beneficial way. The Messenger (sall-Allaahu 'alayhi wa sallam) said:

There are two blessings that many people do not take advantage of: good health and free time. [4]

So then free time is a blessing. If you do not use it for what will benefit you in the Next Life, then you have misused this blessing since you caused your chance to benefit from it to be lost. In another hadeeth:

The two feet of a servant will not move from their places until he is asked about four things: about his youth and how he spent it; and about his lifespan and what he did with it; and about what how well he acted upon his knowledge; and about his earnings - where he got it from and what he spent it on. [5]

So he will be asked about his lifespan. And it has also been said: Take benefit from five before five: your free time before you become busy; your life before your death; your good health before you become sick...

And there are many other statements from the early Muslims that are encouragements for the Muslim to keep close watch over his time and not waste it.

So then if this is what is said about wasting time alone, then what about someone who wastes time and neglects Islaamic obligations? He occupies himself talking on the internet in chat rooms, and then misses the times for the prayers, not praying them in their proper times. He ignores the prayer in congregation totally, or maybe neglects it occasionally. This person is a sinner, and he has fallen into one of the major sins, since the Messenger (sall-Allaahu 'alayhi wa sallam) said:

Whoever abandons the prayer, then he verily has disbelieved. [3]

And without a doubt, he is included in this hadeeth. The kufr (disbelief) being referred to in this hadeeth is of two types. If a Muslim agrees that prayer is obligatory on him, but he acts lazily in the way described here, then his kufr is the lesser form of kufr. The word kufr here means a great act of disobedience, as no sin is referred to as kufr, except that it is from the major sins.

So my advice to this brother and those like him is that they must fear Allaah with regards to their time and their lives, and that they must spend their time beneficially in obedience to Allaah, the Mighty and Majestic. They must not neglect their obligations, as they are going to be accountable for all of that on the Day of Judgement, and Allaah knows best.

[Shaykh Muhammad 'Umar Baazmool]

Footnotes:

[1] The meaning of Surah an-Nisaa' (4):103

[2] See Saheeh Muslim, no. 1390-1393 (3/115-118 of Sharh an-Nawawee)

[3] Saheeh Sunan at-Tirmidhi, no. 2621 (3/44)

[4] Saheeh al-Bukhari, no. 6412 (11/267 of Fath-ul-Baaree)

[5] See Saheeh Sunan at-Tirmidhi, no. 2416 & 2417 (2/572) and Silsilat-ul-Ahaadeethis-Saheehah, no. 946
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