DOES GEN. BUHARI’S VISIT TO THE CHURCH CONTRAVENE ISLAM? Albeit I seldom talk on political issues, it is a sine qua non at this juncture to clarify issues with respect to the recent visit of Gen. Muhammadu Buhari to a church in Lagos, an issue that triggered controversial comments on the social media. The matter is more than just a socio-political discourse for now. Rather, it attracts crucial issues relating to verdicts in Islamic law. My mission is to clarify the issue based on the Shari’a ruling of the matter, as discussed by Muslim jurists, past and present. Broadly, jurists have two opinions regarding the permissibility or otherwise of a Muslim visiting or entering church. The preponderant view across Maliki, Shafi’i and Hambali Schools of Thought is that it is permissible for a Muslim to honor an invitation in a church or visit people of the Christian faith therein, for purposes relating to religious, social or political issues. Some of them added that it is permissible for a Muslim to observe Salah (Prayer) in the church. In the opinion of some among them, the ruling is that it is allowed but it is makruh (discouraged). (See: Jawaahir al-Ikliil: 1/383; Mughnii al-Muhtaaj: 6/78; Kashshaaf al-Qannaa’: 1/293; Al-Mughnii: 8/113; and Al-Muhallaa: 1/400; etc.). Conversely, in the view of some Hanafi jurists, it is not permitted for a Muslim to enter the church because of the images and statues found therein. (See: Haashiyah Ibn Aabidiin: 2/43; and Al-Durr al-Mukhtaar: 1/380; etc). A critical study of the arguments and proofs reveal that the preferred view is the view of the majority, as seen in the first opinion above. The following are some additional evidences supporting this view: 1. Imam Ahmad (Musnad, No. 23984) da Al-Hakim (Al-Mustadrak, No. 5756) and Ibn Hibban (Sahih, No. 7162) reported on the authority of Awf Ibn Malik that he and the Messenger of Allah (PBUH) visited a Jewish church (synagogue) in Medina where the Prophet (PBUH) called them to Islam. (The hadith was graded as sahih by al-Hakim and confirmed by al-Dhahabi. It was cited by Albani in Sahiih al-Siirah al-Nabawiyyah, 1/80). 2. Bukhari (no. 1341) and Muslim (no. 528) narrated from A’ishah that the Prophet’s wife, Ummu Salamah, narrated to him that she visited church in Habasha and described the images she saw inside. In his comment, the Prophet (PBUH) did not object her entrance to the church; rather, he condemned the heretical practices of the worshipers. 3. In a chapter titled: “Entrance of Churches”, Bukhari cited [by means of ta’leeq] that Abdullah Ibn Abbas entered a church and prayed in it. (See: Sahih al-Bukhari: 1/94). 4. Ibn Qudamah mentioned in al-Mughnii that A’idh narrated that when Umar bn Al-Khattab (R.A) visited Syria, the Christians invited him for a lunch in the church. Although he did not attend personally, he instructed Ali bn Abii Taalib (R.A) and other fellow Muslims to honor the invitation, and it was. (See: Al-Mughnii: 7/283). 5. Ibn al-Qayyim mentioned that Abdullah bn Ahmad reported that among the issues contained in al-Shurut al-Umariyya (bilateral agreements between the Syrian Christians and the Muslims during Umar’s caliphate), there was a stipulation that they would make their churches accessible to Muslims for entrance at all times. According to Ibn al-Qayyim, the popularity of these stipulations among jurists is sufficient in establishing the authenticity of the authority (See: Ahkam Ahl al-Dhimmah, 3/1164). 6. Many contemporary Muslim scholars support this view, especially when there is reasonable benefit (maslaha) in it. (See: The verdict of the Standing Committee on Fatwa (Fatawa al-Lajnah al-Da’imah): 2/117; Ibn Uthaymin,s fatwa in Al-Kanz al-Thamiin: 1/56). These are some of the authorities worth mentioning on this matter for now. So far, the conclusive verdict is that there is nothing wrong in a Muslim scholar, politician or otherwise visiting a church for a meeting or other crucial purposes; religious, social or political. In the light of the above, it is important to make the following observations: i. This verdict does not prejudice the creed that Islam is the true and only religion in the sight of Allah and that all other religions are false. Thus, Muslim’s entrance into a church does not make him a disbeliever, just as a Christian’s entrance into a mosque does not make him a believer. Therefore, a Muslim should not compromise the fundamentals of his religious faith when in the church. ii. The current Nigerian situation obliges the Muslims to enlighten one another on the imperatives of tolerance in working together with people of other religions towards the achievement of common socio-political goals. Muslims alone cannot bring fundamental changes in the current political trends without the support of others. The Prophet (PBUH) is a model for the Muslims, especially in the good relations he maintained with the Christians of Habasha, who Allah lauds in Surah al-Ma’idah (5: 82-84). iii. Muslims should be cautious of their utterances and comments that may provoke the people of other faiths, especially political allies. Politics knows no religious differences in the context of today’s Nigerian constitutional democracy. Good manners of speech can change not only people’s political inclinations, but their religious beliefs as well. When Allah sent Musa (A.S) to Fir’aun, He said: “speak to him softly” (Ta-ha: 44). Nigerians of whatever religion are better than Fir’aun, hence they deserve this approach a fortiori now and always. iv. Muslims should give excuses for the scholars and politicians, especially at this critical and sensitive moment of the state of the nation. Muslim politicians on the other hand, should come closer to sincere clerics of sound background in maqasid shari’ah (objectives of Islamic law) and siyasah shar’iyya (Islamic political science) in dealing with issues of religious interests. For instance, the permissibility of Muslim’s visit to the church has limitations. These include that the Muslim should not participate in the practice of their religious rituals. For instance, after I wrote on this same issue on Facebook in Hausa earlier today, some critical observers pointed out that the pictures of Buhari’s visit to the church show that he participated in their religious services. The comments made there triggered me to write this English version with further clarifications. By the way, I am optimistic that if responsible Muslims like Bukhari would have been religiously counselled through appropriate means, the mistake (if any) would have been averted. This indicates the need for our able scholars to join the arena. As a student, this is my humble contribution on this matter. Allah knows best. Mansur
Posted on: Tue, 06 Jan 2015 12:27:20 +0000
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