Is it permissible to sit at a table where people who anger Allah are sitting, knowing that they are close relatives?

The questioner : The questioner:The questioner : Is it permissible to sit at a table where people who greatly anger Allah are sitting, knowing that they are close relatives? Please issue a ruling for us, may Allah reward you with good.

The Shaykh : Repeat the question.

The questioner : Is it permissible to sit at a table where people who violate one of the limits of Allah are sitting, knowing that they are close relatives?

The Shaykh : It is absolutely not permissible for a Muslim to sit in a gathering where Allah is disobeyed in any of His sins. It is not permissible for a Muslim to sit in a gathering where Allah is disobeyed in any of His sins. There is a general, comprehensive Qur'anic text indicating this ruling, namely the saying of Blessed and Exalted is He: . There is no doubt that in every gathering where Allah is disobeyed, the sinner or sinners therein are wrongdoers against themselves. Therefore, it is not permissible for a Muslim who does not wish to participate with others in their wrongdoing against themselves due to their disobedience to their Lord to join them in sitting, even if he does not join them in the sin. If the sinner disobeys his Lord alone, he is a sinner. But the answer here concerns a person who keeps company with a group who are disobeying Allah, while the one sitting does not participate with them in the sin. He is a sinner by sitting with them, even if he does not participate in the sin. The evidence for this ruling is the explicit, authentic text from the Messenger of Allah (peace and blessings be upon him), namely his saying: . He is not drinking, but he is sitting around this wicked table. He is participating with them. Why is he participating with them? Because between him and them is either kinship, as mentioned in the question, or friendship, or affection, or a material or commercial interest, which is the most vile of justifications for such sitting. And there is nothing in that that justifies this sitting at all. Therefore, he (peace and blessings be upon him) said: . In this hadith, there is another section of this same type. The Messenger (peace be upon him) says: . With the haa without a dot, not the kha with a dot. There is a great difference between his *khalilah* and his *halilah*. The *halilah* is the lawful wife, while the *khalilah* is the intimate female companion. Therefore, by the explicit text of this hadith, it is not permissible for a husband who is jealous of his religion and his wife's morals to allow her to enter the public bath. Why? Because in this bath, the private parts are exposed. This ruling may appear at first glance to differ from the completion of the hadith in the third section: . This address is to men: . Meaning, with what covers his private parts. But we say, based on the verse and the two previous sections of the hadith itself, that if it becomes apparent and known that the men's private baths have become places where, I mean the men, they are heedless of the Shari'ah rulings and do not cover themselves with the Shari'ah covering, then the first principle applies: . And here is a story narrated about Imam Abu Hanifa (may Allah have mercy on him). He entered the bath, and you know that at that time, Muslims were still keen to adhere to the Shari'ah rulings, except for those who deviated from them, but that was rare, and the rare case has no ruling. So this narration is reported that Imam Abu Hanifa (may Allah have mercy on him) entered the bath one day and his gaze fell upon one of them in the bath who had exposed part of his private parts. So the Imam closed his eyes. That man, being heedless, said to him: "When did Allah blind your sight?" He said: "Since Allah blinded your insight." So Abu Hanifa, as is apparent, closed his eyes so that his gaze would not fall upon a private part. But that man did not care about his sin against his Lord. Therefore, he said to him: "Since Allah blinded your insight." So the Muslim, in summary of the answer: any gathering in which there is disobedience to Allah, he should not attend. And this is a very broad area. The clearest example is the weddings and parties held nowadays, which are not free from clear, explicit Shari'ah violations. Therefore, it is not permissible to attend these parties, even if it is a party for a father, brother, or sister, because it is not permissible for a Muslim to compromise in the religion of Allah with anyone, even if he is a close relative.