There are two views on a Muslim residence in a non-Muslim country. The first supports it, if he could declare and practice his faith. The second view forbids it and find it obligatory to leave unbelievers land.  

Residence in non-Muslim Countries

Similar Questions

  • Immigration to non-Muslim countries;

  • Residence in the countries of unbelievers.

The Issue

A Muslim may leave a Muslim country to live in a non-Muslim one. This may have an influence on his faith and allegiance.

Ruling

Scholars have expressed two different views on this question.

The first view says that a Muslim leaving a Muslim country to live in a non-Muslim one is permissible provided that he is able to declare his faith without being harmed and does not fear to yield to temptation. The permissibility is even more valid if he is able to strengthen the condition of Muslims there and provide them with knowledge and advocacy of Islam. Otherwise, it is not permissible. This is the view expressed by Shaikh Abd al-Azeez ibn Baz, Shaikh Muhammad ibn Uthaimeen, Shaikh Abdullah ibn Jibreen and Shaikh Salih al-Fawzan.[1]

This view is endorsed by the European Council for Fatwa and Research, which goes further to say that such residence is recommended if the Muslim concerned can positively participate in society and introduce the great features of Islam and its high moral standards. It considers such residence obligatory if the other option is likely to cause harm or have clear adverse effects and he can repel such effects.[2]

Evidence

The first view considers that when a Muslim is able to practise his faith openly then his residence in a non-Muslim country brings about greater benefit than any likely harm. The benefit includes strengthening the Muslim community, spreading knowledge and advocating the true divine faith, and introducing Islam and its great features, good manners and superior morality to non-Muslims. On the other hand, if a Muslim is unable to practise his faith openly, or if he fears to be tempted or pressured away from his faith, then residence in a non-Muslim country is not permissible. This is based on

the Qur’anic verse that says:

‘Put no trust in those who do wrong, lest the fire scourge you. You would, then, have none to protect you from God, nor would you find any help.’

(11: 113)

God also says:

‘Believers! Do not take the unbelievers for your allies in preference to the believers. Do you want to place before God a manifest proof against yourselves?’

(4: 144)

The Prophet says:

‘I disown any Muslim who lives among the idolaters.’

(Related by Abu Dawud, hadith No. 2,645)

The second view considers it obligatory for a Muslim to leave the land of unbelievers, even though he happens to be a national of such a country. This is the view of Shaikh Nassir al-Albani.

Evidence

In support of the second view,

the Qur’anic verse:

‘To those whom the angels gather in death while they are still wronging themselves, the angels will say: “What were you doing?” They will answer: “We were oppressed on earth”. (The angels) will say: “Was not God’s earth so spacious that you might have migrated to settle elsewhere?” Such will have their abode in Hell, a certainly evil end.’

(4: 97)

The Prophet says:

‘I disown any Muslim who lives among the idolaters.’

(Related by Abu Dawud, hadith No. 2,645)

The Prophet also said to someone:

‘I will accept your pledge that commits you to worship God alone, to attend regularly to your prayers, to pay the zakat, offer good advice to Muslims and part with the unbelievers.’

(Related by al-Nassa’i, hadith No. 4,177)

Sources

  • Decisions of the European Council for Fatwa and Research.

  • Fatawa al-Da'wah, a selection of fatwas by Shaikh Abd al-Azeez ibn Baz.

  • Fatawa al-Da'wah, a selection of fatwas by Shaikh Muhammad ibn Uthaimeen.

  • Muhammad ibn Uthaimeen, Liqa’ al-Bab al-Maftuh.

  • Salih al-Fawzan, Al-Muntaqa.

  • Fatawa al-Aqaliyyat al-Muslimah, by a group of scholars.

  • Abdullah Bin Bayyah, Sina[at al-Fatwa wa Fiqh al-Aqaliyyat.

  • Mut’ib al-Qahtani (ed.), Is'af al-Mughtaribin bi Fatawa al-'Ulama’ al-Rabbaniyyin.

  • Sulaiman Muhammad Topoliyak, Al-Ahkam al-Siyasiyyah lil Aqaliyyat al-Muslimah fi al-Fiqh al-Islami.

  • Khalid Abd al-Qadir, Fiqh al-Aqaliyyat al-Muslimah.

  • Imad ibn Amir, Al-Hijrah ila Bilad Ghayr al-Muslimin.

  • Nassir al-Albani, Silsilat al-Ahadith al-Sahihah.


references

  1. Ibn Baz, Fatawa al-Da'wah, vol. 4, p. 34; Ibn Uthaimeen, Fatawa al-Da'wah, vol. 3, p. 139 and Liqa’ al-Bab al-Maftuh, p. 57; Ibn Jibreen, Fatawa al-Aqaliyyat al-Muslimah, pp. 37–8; S. al-Fawzan, Al-Muntaqa, vol. 1, p. 269.
  2. Decision 3-16 of the European Council for Fatwa and Research.



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