My brother and the Internet

Question

As-salamu `Alaykum warahmatullah wabarakatuh(May Allah's Peace, Mercy, and Blessings be upon you!).

My beloved brothers and sisters in Allah, my brother offers Salah, but he is not religious and when he uses the Internet at home, he communicates with girls through (MSN, Skype, and Facebook) and other means in order to get to know these girls or to go to a non-Muslim country; this is his only concern when using the Internet. He does not search for what may benefit his religion and world. I always advise him by saying: Be keen to things that may benefit you, learn your religion because it will be of great benefit to you, and abstain from this work which is not permissible to do, but my words are of no avail.

After few days, I thought to prevent him from using the Internet by a trick, which was cutting the connection -taking into account that the computer was not mine but it was owned by my elder brother- if it had been mine, I would have prevented it directly and publically.

Every time he asked me about the interruption of the connection, I use the double entendre words to stop him from doing deniable acts again and again.

My question is: Should I continue this work i.e., to stop him from using it or leave him to do what he wants because the computer was not mine? I feel hypocrite when using the double entendre words, so what is your advice to me?

May Allah bless you, and may Allah reward you the best.As-salamu `Alaykum warahmatullah wabarakatuh(May Allah's Peace, Mercy, and Blessings be upon you!).

Answer

All praise be to Allah and peace be upon the Messenger of Allah, upon his family, his Companions, and those who follow him.

It is obligatory on you to prevent your brother from logging into the Internet as a part of forbidding evil, especially when you are able to forbid evil because you know the faults and mistakes of your brother and you can protect him against sedition.

There is no hypocrisy in that as you think because words of double entendres are permissible when necessary.Imam Al Bukharisaid in hisSahih: "Chapter on the permissibility of double entendres rather than lying".

Ishaqsaid: I heardAnassaying: One of the sons ofAbu Talhahbecame sick and died andAbu Talhahat that time was not at home. When his wife saw that he was dead, she prepared him (washed and shrouded him) and placed him somewhere in the house. WhenAbu Talhahcame, he asked, "How is the boy?" She said, "The child is quiet and I hope he is in peace."Abu Talhahthought that she had spoken the truth.Abu Talhahpassed the night and in the morning took a bath and when he intended to go out, she told him that his son had died,Abu Talhahoffered the (morning) prayer with the Prophet and informed the Prophet of what happened to them. Allah's Apostle said, "May Allah bless you concerning your night. (That is, may Allah bless you with good offspring)."Sufyansaid, "One of theAnsarsaid, 'They (i.e.Abu Talhahand his wife) had nine sons and all of them became reciters of the Qur'an (by heart).'" The Hadith was reported byImam Muslimon the authority ofAnas ibn Maliksaid: The son ofAbu Talhahhad been ailing.Abu Talhahset out (on a journey) and his son breathed his last (in his absence). WhenAbu Talhahcame back, he said (to his wife): What about my child?Umm Sulaym(the wife ofAbu Talhah) said: He is now in a more comfortable state than before.

Imam An-Nawawysaid in his commentary onSahih Muslim: The Hadith is a proof on the permissibility of using words of double entendres when necessary because ofUm Sulaym's saying: "He is now in a more comfortable state than he was."

It is a correct saying however the meaning is: His sickness has become easy while he is still alive.

The condition of using the permissible double entendres is not to use them to eat up the rights of people. And Allah knows best!

TheShaykh of Islamsaid in "Majmu` Al Fatawa": Words of double entendres are permissible when necessary and it may be called a lie because a speaker intends to convey a meaning by his speech and the addressee wants to understand that meaning, but if the meaning was not meant by the speaker, it will be a mere lie. However, if the meaning was meant but not as understood by the addressee, these are the double entendres which are a mere lie according to the understanding even if they are not a lie according to the objective.

Of which is the saying of the Prophet (peace be upon him): "Abraham did not lie but three times which were not attached by the rights of people, they are: His saying to Sarah: My sister, his saying: "Nay, this one, the biggest of them (idols) did it." [Surat Al Anbiya': 63], and his saying: "Verily, I am sick (with plague)." [Surat As-Safat: 89].

Those three times were double entendres and by which scholars hold as a proof on the permissibility of using double entendres for the oppressed which means to intend with one's speech what the meaning may convey even if the addressee does not understand that.

Therefore, scholars said: Things which the Messenger of Allah (peace be upon him) gave permission to are of that kind as was reported in theHadith of Um Kulthum bint `Uqbahfrom the Prophet (peace be upon him) that he said: "A liar is not the one who reconciles between the people by saying good or by conveying good."

He did not give a license for -what the people call- lie except in three positions: "Reconciling among people, in war, and when a person speaks with his wife. He said: All these examples are for the double entendres."

Ibn Taymiyahsaid in "Al Fatawa Al Kubra": And words of double entendres are given priority to lie. This is not a type of the tricks that we classified as innovated because words of double entendres are used when necessary. Using interpretation of speech or making an oath for the oppressed by intending with his speech something against the outward meaning is permissible as Abraham (peace be upon him) did and as the Companion who swore that he was his brother did and meant his brother in religion. Abu Bakr (may Allah be pleased with him) used the same style when he spoke about the Prophet (peace be upon him saying: "A man who guides me to the road."

The Prophet (peace be upon him) said to the disbeliever who asked him: where are you from? He said: "We are from water."

You should advise your brother and explain to him the danger of what he is doing and use the possible means, which you know, working from: the programs of callers and scholars, or recorded or written materials about the danger of wrong use of the Internet; you can also seek help of some counsels on our site.