Praise be to Allaah. 

Allaah has forbidden people to disobey Him, and He has forbidden them to co-operate in disobedience. Allaah says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”

[al-Maa’idah 5:2] 

These tourist resorts and villages — unfortunately — have become venues for kaafirs and immoral people, who do not respect the sacred limits of Allaah and have no fear of Him, and they do not venerate Allaah as He deserves to be venerated. 

In these resorts there is nakedness and places of entertainment in which there is dancing, permissiveness, immorality, open consumption of alcohol and, in some of them, there may be places for gambling (casinos). 

All of these are haraam things; indeed, they are major sins. 

It is not permissible for the one who believes in Allaah and the Last Day to do these things, and it is not permissible for him to take part in them or to help those who are doing them. 

All kinds of sins are committed in these resorts; the one who built them or helps to establish them or helps to keep them running, has a share of the sin involved. 

Even the permissible places in them, such as medical clinics, supermarkets, parking lots, laundromats and so on, are only built to make it easier for the sinners to commit sin, so they are not free of sin either. 

The scholars of the Standing Committee for Issuing Fatwas were asked: 

I work for an Arab building and development company (private sector). Currently the company is building a tourist resort called —–. It is building villas, apartments and chalets. It is located on the coast on the outskirts of —–. This resort has been built to be used as a summer resort for local tourists. Please note that it is located in among other similar resorts, or more correctly, the entire coastal region in —– is used as summer resorts. The people in our country who use these places in the summer only do not adhere to sharee’ah at all, and immodesty is a deeply rooted characteristic among them, to such an extent that they bathe in the sea in what is called bathing suits, men and women alike. Please note that the region of —– is remote and the people there are more promiscuous and more disobedient to Allaah the Lord of the Worlds. 

My questions are: 

1.     What is the ruling on building resorts or villages like this, as it has become very common.

2.     What is the ruling on those who work for these companies? Please note that the company has other projects in the country.

3.     What is the ruling on those who work on the building site, whether as engineers, contractors or employees?

4.     What is the ruling on the architects who design resorts such as these? 

They replied: 

Firstly: if the situation is as described, it is haraam to build these resorts, because that is enabling the evildoers to do evil, and is cooperating with them in spreading it. 

Secondly: it is not permissible for the Muslim to work for these companies in building these houses or facilities, whether he is a contractor, an engineer who is supervising the project, a designer, a construction worker, a manager, or an accountant, and so on, because that is cooperating in sin and transgression, and spreading evil and corruption. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 

Praise be to Allaah. 

There is no contradiction – in sha Allaah – between what we quoted about the definition of democracy and the ruling on it, and what we quoted from Shaykh Ibn ‘Uthaymeen (may Allaah have mercy upon him) and others, about the ruling on standing and voting in elections. That is because none of our scholars stated that it is permissible to work on the basis of democratic systems either to promulgate laws or implement laws. None of them issued a fatwa to anyone saying that he could be a judge passing judgement between people on matters of blood, wealth and honour according to man-made laws. Neither did they issue any fatwa saying that it is permissible to promulgate laws that are contrary to the laws of Allaah. Rather their fatwas had to do with joining bodies where the person who joins them is able to reduce the evil that exists or prevent whatever he is able to prevent of things that are contrary to the laws of Allaah, or he is able to achieve shar’i interests which the people usually cannot achieve otherwise. 

In fact, their fatwas went further than that. Some of them issued fatwas stating that it is permissible to elect a kaafir if he is less evil than others, if their voice will have an effect on the elections. None of this contradicts the opinion that democracy is contrary to Islam and that ruling belongs only to Allaah. 

There follows a detailed explanation of the above: 

1.

In the answer to question number 107166 we said:  

Democracy is a man-made system, meaning rule by the people for the people. Thus it is contrary to Islam, because rule is for Allaah, the Most High, the Almighty, and it is not permissible to give legislative rights to any human being, no matter who he is.  

And we said: 

The one who understands the true nature of the democratic system and the ruling thereon, then he nominates himself or someone else (for election) is approving of this system, and is working with it, is in grave danger, because the democratic system is contrary to Islam and approving of it and participating in it are actions that imply apostasy and being beyond the pale of Islam.  

But as for the one who nominates himself or nominates others in this system in order to join the parliament and enjoin good and forbid evil, and establish proof against them, and reduce its evil and  corruption as much as he can, so that people of corruption and disbelievers in Allaah will not have free rein to spread mischief in the land and spoil people’s worldly interests and religious commitment, this is a matter that is subject to ijtihaad, according to the interests that it is hoped will be served by that. 

Some scholars are even of the view that getting involved in these elections is obligatory.  

2.

In the answer to question number 118443, we explained that representative assemblies are no longer able to carry out their mandate of calling to account those who are falling short and to prevent corruption and evil. In the case of such assembles, we do not regard it as permissible to join them, because that does not have any effect on reality of the situation. But if in some countries these assemblies have a good effect of preventing evil or stopping corruption or calling to account for shortcomings, then there is nothing wrong with getting involved with them, for the one who thinks he is able to change things. In our answer, we stipulated that this person who gets involved should be a good person who has knowledge and experience. 

3.

In the answer to question number 3062, we stated: It may be the case that the interests of Islam require Muslims to vote so as to ward off the greater evil and to reduce harmful effects, such as where two candidates may be non-Muslims but one of them is less hostile towards Muslims than the other, and Muslims’ votes will have an impact on the outcome of the election. In such cases there is nothing wrong with Muslims casting their votes in favour of the less evil candidate.

4.

In the answer to question number 111898, we quoted the resolution of the Islamic Fiqh Council which belongs to the Muslim World League in Makkah al-Mukarramah on the issue of “Participation of Muslims in elections with non-Muslims in non-Muslim countries.” We quoted their opinion that it is permissible for Muslims living in non-Muslim countries to stand and vote in elections, where their participation in elections will bring benefits to the Muslims and ward off harm from them, and that the fatwa concerning that varies according to different times, places and situations. All of that is conditional upon the Muslim’s participation in the election not leading to any neglect of his religious duties. 

This is a summary of what we have mentioned on our site of these fatwas or rulings. As you can see, they do not contradict one another. Rule belongs to Allaah, the Most High, the Most Powerful, and it is not permissible to anyone to promulgate laws for the people, apart from what was brought by Islam. How can it be permissible to promulgate laws that govern people with regard to their blood, wealth and honour? 

We have stated that democracy is blameworthy in and of itself. As for the ruling that it is permissible to stand and vote in elections for parliament, that depends on the interests that the Muslims will achieve through it. We also accept that there is a difference of opinion among the scholars concerning these matters. We are aware that there are those who disagree with the scholars concerning that, and do not allow Muslims to participate at all, whether by standing or voting, and some of them refuse to allow them to stand in elections but do not forbid them to vote. What we have mentioned on our site is what we believe to be the most correct view concerning this issue. 

But we should point out here that democracy does not mean parliamentary elections and similarly parliamentary elections do not mean democracy according to the Western concept. Elections are just one aspect of democratic life. With regard to the Western democracy that we are speaking about, and we are speaking of how it is opposed to the laws of Allaah, it is a secular concept, not a religious one, and it includes political life, which is its most prominent feature that most people know of. But it is based on an ideology of secularism and absolute freedom with regard to matters of faith and disbelief, and with regard to economic life that is based on Western capitalism, and with regard to social and cultural life. Without this comprehensive view, there can be no democracy. 

And Allaah knows best.

IslamQA.com

 Praise be to Allaah.

It is not permissible to hold parties and give gifts and so on, on the occasion of a number of years having passed since the opening of a store, school or any other kind of venture, because this is introducing innovated festivals into Islam, and because it is an imitation of the disbelievers who do such things. It is essential not to do that and to avoid it. End quote. 

Fataawa al-Lajnah al-Daa’imah, 2/261 

Shaykh Bakr Abu Zayd said in his book ‘Eid al-Yoobeel (Jubilees), p. 25: 

Celebrating jubilees of various kinds and with various aims is a celebration that has been introduced into the religion (an innovation) and is contrary to the command of the Lord of the Worlds, and is an imitation of the disbelievers and venerating that which they hold sacred. 

Those who forbid and speak against innovated celebrations — including celebrating the birthday of the Prophet (blessings and peace of Allah be upon him), the night of the Isra’ and Mi’raaj, the new hijri year, and other innovated celebrations observed by some Muslims which have been introduced by those who seek to misguide others — their first priority must be to announce the prohibition on celebrating jubilees, whether they are silver, golden, diamond, eightieth, for any length of time, for any place, for any person, for any occasion. Whoever does not do that is confused and contradicting himself, whether he likes it or not, and this comes under the heading of following whims and desires. End quote. 

And Allah knows best.

Praise be to Allaah. 

Firstly: 

Your imam has said something that is wrong and false. What he should have done was fear Allaah his Lord and refrain from speaking words that involved sin. 

The Prophetic Sunnah is the guidance of the Prophet (peace and blessings of Allaah be upon him) and his words and deeds. How can the Sunnah be dividing the Muslims?! What can unite them if the Sunnah divides them? 

If this imam was sincere he would have said that the Sunnah is what unites people, and brings them together. 

Imam Abu’l-Muzaffar al-Sam’aani (may Allaah have mercy on him) said: The reason why ahl al-hadeeth were united is that they learned their religion from the Qur’aan and Sunnah and sound reports, which united them and brought them together, whereas the followers of innovation learned their religion by means of reasoning, which divided them and made them differ. Al-Intisaar li Ahl al-Hadeeth (p. 47), 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

The cause of unity and harmony is accepting the religion as a whole and following all of it, which is worshipping Allaah alone with no partner or associate, as He enjoined, both inwardly and outwardly. The cause of division is failing to do some of that which is enjoined upon a person, and transgression among different groups. 

The result of unity is mercy from Allaah, His pleasure and blessings, happiness in this world and in the Hereafter and brightness of the face, whereas the result of division is the punishment and curse of Allaah, darkness of the face and the disavowal of the Messenger. 

Majmoo’ al-Fataawa (1/17). 

He (may Allaah have mercy on him) also said: 

Accepting sound reports from the Prophet (peace and blessings of Allaah be upon him) brings harmony, as was narrated from Maalik (may Allaah have mercy on him) who said: When knowledge decreases harshness will prevail and when there is little knowledge of hadeeth then whims and desires will prevail.

Dar’ al-Ta’aarud (1/149) 

How can the follower of the Sunnah be called an extremist when the Muslim is enjoined to follow it and take the guidance of the Prophet (peace and blessings of Allaah be upon him) as his example? What would this imam say about the deeds of the Sahaabah (may Allaah be pleased with them) when they followed the Sunnah of their Prophet (peace and blessings of Allaah be upon him) so closely? What would he say about this event? 

It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was leading his companions in prayer, he took off his sandals and placed them to his left. When the people saw that, they took off their sandals too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) finished the prayer he said: What made you take off your sandals? They said: We saw you take off your sandals so we took ours off too. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Jibreel (peace and blessings of Allaah be upon him) came to me and told me that there was some dirt on them. and he said: When one of you comes to the mosque, let him look and if he sees any dirt (impurity) on his shoes, let him wipe it off and pray in them.” 

Narrated by Abu Dawood (650); classed as saheeh by al-Albaani. 

These companions of the Prophet (peace and blessings of Allaah be upon him) took off their shoes whilst praying simply because they saw their Prophet (peace and blessings of Allaah be upon him) take off his shoes. So what if it was a Sunnah narrated from him or it was something that he taught? 

Secondly: 

Criticizing the followers of the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and accusing them of being extremists or fanatics is offensive and is slander. Allaah has issued a warning to the one who does that, let alone the fact that it is an imitation of the mushrikeen who did this before him. 

Allaah says (interpretation of the meaning): 

“And those who annoy believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin”

[al-Ahzaab 33:58] 

“Verily, (during the worldly life) those who committed crimes used to laugh at those who believed.

30. And, whenever they passed by them, used to wink one to another (in mockery).

31. And when they returned to their own people, they would return jesting;

32. And when they saw them, they said: ‘Verily, these have indeed gone astray’”

[al-Mutaffifeen 83:29-32] 

Shaykh al-‘Uthaymeen (may Allaah have mercy on him) said: 

“And when they saw them” means, when the sinners saw the believers, they said: 

“Verily, these have indeed gone astray” i.e., gone astray from the right path, and they are backward and narrow-minded and extreme, and other such labels. Those people have their successors in our own times. Some people say of good people that they are regressive and backward, and they say of the one who is religiously committed that he is extremist and narrow-minded. Even worse than all of that, they said of the Messengers that they were sorcerers or madmen. Allaah says (interpretation of the meaning): “Likewise, no Messenger came to those before them but they said: ‘A sorcerer or a madman!’” [al-Dhaariyaat 51:52]. The heirs of the Messengers, who are the scholars and those who are religiously committed encounter the same from the enemies of the Messengers as the Messengers encountered, of offensive labels and mockery, and so on. Among these accusations that the followers of innovation and those who deny the attributes of Allaah gave to those of the early generation who affirmed His attributes was that they thought of Allaah as a physical being, and other such negative accusations which put people off from the right way. 

Liqaa’aat al-Baab il-Maftooh (no. 30). 

Thirdly: 

The kind of strictness in religious adherence which is to be criticized is that which regards mustahabb things as obligatory and makrooh things as haraam. The Prophet (peace and blessings of Allaah be upon him) warned against going to extremes in religion, and he also warned against undue strictness. Extremism and strictness does not mean applying the Sunnah, rather it means changing its rulings and being too strict with regard to commands and prohibitions when that is not the case.  

Shaykh al-Islam Ibn Taymiyah said – commenting on the hadeeth, “Do not be too strict with yourselves, for some people were strict on themselves and Allaah was strict on them, and we see the remnants of that in their hermitages and monasteries.” – : 

Here the Prophet (peace and blessings of Allaah be upon him) forbade being strict in religion by going beyond what is prescribed. Strictness may sometimes means taking what is not obligatory or mustahabb and making it obligatory or mustahabb with regard to acts of worship, and sometimes it may mean taking something that is not haraam or makrooh and making it haraam or makrooh with regard to things that are good. The reason for that is that Allaah was very strict on those among the Christians who were too strict on themselves, until it ended up in the innovation of monasticism. 

Thus it may be noted that the Prophet disliked such things that the Christians did, such as innovation of monasticism, even though many devoted Muslims have fallen into the same trap on the basis of their interpretation for which they may be excused, or they fell into this trap with no justification. 

It may also be noted that being too strict with oneself in the beginning may lead to further strictness imposed by Allaah, either through laws or through His decree. As for laws, this is what the Prophet (peace and blessings of Allaah be upon him) feared during his own time, of an increase in obligations or prohibitions such as that which he feared when they gathered to pay Taraweeh with him, and when they asked about things that had not been forbidden, and such as the fact that when a person vows to do an act of worship it becomes obligatory for him to do it even though he is forbidden to make vows, and similarly expiations which become obligatory for specific reasons. 

As for the divine decree, we have often seen and heard that those who go to extremes in some issues, will be caused to suffer in ways that lead to things becoming more strict on him with regard to what is obligatory and what is haraam, such as many of those who are affected with waswaas about purification. When they do more than is prescribed, they will end up suffering from things that lead to something that may cause more hardship and harm to them.  

Iqtida’ al-Siraat al-Mustaqeem (103, 104). 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, commenting on the hadeeth of the Messenger (peace and blessings of Allaah be upon him): “O people, beware of going to extremes in religious matters for those who came before you were doomed because of going to extremes in religious matters.”  Narrated by al-Nasaa’i (3059) and Ibn Maajah (3029); classed as saheeh by al-Albaani in Saheeh al-Nasaa’i: 

In this hadeeth the Messenger (peace and blessings of Allaah be upon him) warned his ummah against going to extremes and proved that going to extremes is a cause of doom, because it is contrary to sharee’ah, and because it led to the downfall of previous nations. So it may be understood from this that going to extremes is haraam for two reasons: 

1 –He (peace and blessings of Allaah be upon him) warned against it, and a warning is a prohibition and more.

2 –It is the cause of nations’ downfall as those who came before us were destroyed, and whatever is the cause of doom is haraam.

 

With regard to worship, people may go to one of two extremes or be moderate. Some are negligent, some exaggerate and some are moderate. 

The proper way (as prescribed by Islam) is the middle way between going to extremes and being negligent. Being moderate and not inclining towards either extreme is what is required. It is not permissible to exaggerate and go to extremes in religious matters, or to be careless and not pay any heed. Rather we should tread a middle path between both. 

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (9/367, 368). 

Fourthly: 

The hadeeth which your imam quoted as evidence was narrated by al-Bukhaari (1333) and Muslim (14), and there is no dispute as to its soundness, but he has misunderstood it. If he had studied its narrations and what the scholars said, he would not have quoted it as evidence in this manner. According to a report narrated by al-Bukhaari, it says, “and taught him the laws of Islam.” This wording includes all other obligatory duties, and things that are recommended. 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:  

The words “he was asking about Islam” mean, about the laws of Islam. It may be understood that he asked about the realties of Islam. He did not mention the Shahaadah to him because he knew that he already knew it, or he knew that he was asking about practical laws, or he mentioned it but the narrator did not transmit it because it is so well known. And he did not mention Hajj either because it had not been enjoined yet or because the narrator had shortened the report. This second view is supported by the report narrated by the compiler – i.e., al-Bukhaari – concerning fasting via Ismaa’eel ibn Ja’far from Abu Suhayl in this hadeeth. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam, and he included all obligatory and recommended deeds in that.  

“And the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned zakaah” – in the report of Ismaa’eel ibn Ja’far it says: He told me of what Allaah had enjoined upon me of zakaah. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told him of the laws of Islam. This report shows that there were things in the story that were told in brief form, such as explaining the minimum thresholds for paying zakaah, which are not explained in these two reports, and neither are the names of the prayers. It seems that the reason for that is that these things were well known among them, or that the purpose of the story was to show that the one who adheres to the obligatory duties will be saved even if he does not do naafil actions. 

With regard to him succeeding when he does not fall short in that, this is clear, but how can he succeed if he does not add anything to it?  Al-Nawawi answered by saying that the hadeeth confirms that he will succeed because he has done what he is required to do, and there is nothing to suggest that if he does more than that he will not be successful, because if he succeeds by doing what is obligatory, he is more likely to succeed if he does recommended actions as well as obligatory deeds. 

Fath al-Baari (1/108) 

We hope that the imam will think about the phrase “and he taught him the laws of Islam”, and we hope that he will think about the last words that we have quoted from al-Haafiz Ibn Hajar, in which he approved of the words of Imam al-Nawawi, that success is more likely for the one who does the obligatory duties and adds to them the recommended deeds. 

Fifthly: 

We advise you to adhere to the commands of Allaah, may He be exalted, and His Messenger (peace and blessings of Allaah be upon him), and we also advise you to adhere to the Sunnah and kept doing mustahabb deeds, without going to extremes or exaggerating, and teach that to people with wisdom and good methods. It is not permissible for you to put people off by being too strict in matters that are broad in scope, or by making mustahabb things obligatory, or by going to extremes in denouncing people, especially the elite such as the imam of the mosque or the mufti or one who holds a similar status in people’s eyes. Listen to this comprehensive advice from a great scholar: 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: 

You must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and stick to it, and not pay any attention to the criticism of those who criticize you or blame you for that. If your parents criticize you for adhering to the Sunnah and they want you to be heedless about that, then do not obey them with regard to that, especially if these sunnahs are obligatory duties that must be adhered to, and they are not just mustahabb, so long as it does not reach the level of being exaggeration. But if it means that you are exaggerating, then that is not appropriate, rather you should be balanced and moderate in applying the Sunnah and acting upon it, without going to extremes or exaggerating, and without being careless or heedless. This is what you should do. Whatever the case, you will be rewarded – in sha Allaah – and you must adhere to the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and try to convince those who are criticizing you about that, especially your parents. You should encourage them to follow the Sunnah and explain to them the reward and goodness that there is in that. Perhaps they will drop these objections, and maybe this deed will cause them to also adhere to the Sunnah, and you will be the one who called them to Allaah, may He be glorified and exalted. Undoubtedly the one who wants to call people to Allaah is obliged to begin with his relatives and the closest of people to him, and one’s parents are among the closest of people to a person. 

Whatever the case, if your adherence to the Sunnah does not go to extremes of exaggeration, then it is something praiseworthy, and you must continue in it, and call your parents and others to it. And Allaah knows best. 

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan (2/301, 302) 

Finally: Just as it is blameworthy exaggeration to make mustahabb things like obligatory deeds or makrooh things like haraam deeds, or to oblige ourselves to do things that Allaah has not made obligatory upon us, it is also ignorance of the basic principles of sharee’ah to ignore the important general principle which is that harmony and love among Muslims are essential, and we must be united in adhering to Islam and protect the honour of the Muslim from criticism and shame, let alone aggression and harm. It is ignorance to neglect all of that just because someone adheres to something that is mustahabb but others do not see it as such, or to something that he does not adhere to, and respond by transgressing against the Muslim’s honour or rights because he neglects something that others adhere to. It is by such means that the accursed enemy attains his goal among the believers, and it is even worse when it happens in a foreign land where others see us as representatives of Islam. 

Imam Muslim narrated in his Saheeh (2812) that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The Shaytaan has despaired of being worshipped in the Arabian Peninsula, but he will sow seeds of discord among them.” 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

As for the description of prayer, one of its issues is the Basmalah (saying Bismillaah…), and the people differ as to whether it is a verse of the Qur’aan or not, and whether it is to be recited or not. Both sides have written books that show a great deal of ignorance and wrongdoing, even though the issues is not that serious. Adhering blindly to one’s view in these and similar matters is one of the signs of division and dissent which is forbidden for us. The reason for discussing these controversial minor issues is to find out which view is more sound, as these issues are among the least serious controversial issues, but the shaytaan may play a role in creating divisions among Muslims because of these minor issues.   

Then he said: It is mustahabb for a man to try to reconcile people by refraining from these mustahabb deeds, because the interests served by reconciling people in Islam is greater than the interest served by doing such things. Similarly, the Prophet (peace and blessings of Allaah be upon him) decided not to change the structure of the Ka’bah, because leaving it as it was would reconcile people, and Ibn Mas’ood criticized ‘Uthmaan for offering prayers in full whilst travelling, but he still prayed behind him when he offered the prayer in full, and said: Dissent is evil. 

Majmoo’ al-Fataawa (22/405-407). 

And Allaah knows best.