I have a family friend who used to be in a coma, Alhamdulillah he is out of the coma but is handicapped. They are a trustworthy family, I would just like to know whether or not it is permissible to give some Zam Zam water to them.
Answer: Praise be to Allaah. Firstly: The believer should not make friends with anyone but a believer and he should not take as a close friend anyone but a monotheist (haneef), because the Prophet (salallahu alayhi wa sllam) said, "Do not keep company with anyone but a believer and do not let anyone eat your food except one who is pious." (Saheeh al-Tirmldhi).
Making friends with disbelievers has a negative impact on the believer, because he may be influenced by some of his religious customs or it may lead to a weakening in his heart of the principle of befriending or supporting believers and disavowing disbelievers (al-walawal-baRra), or he may fail to denounce in his heart this person or those who follow his religion, because of frequently mixing with them and getting used to them.
His Enemies, Your Enemies
Shaykh Ibn Uthaymeen (RAH) was asked about the ruling on mixing with kaafirs and treating them kindly in the hope that they might become Muslim. He replied: There is no doubt that the Muslim is obliged to hate the enemies of Allah and disavow them, because this is the way of the Messengers and their followers.
Allah, may He be exalted, says: "Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people:- Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allaah Alone" (Q60[al-Mumtahanah]:4)
Also, He says: "You (O Muhammad sallallahu alayhi wa sallam) will not find any people who believe in Allaah and the Last Day. making friendship with those who oppose Allaah and His Messenger (Muhammad sallallahu alayhi wa sallam), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself" (Q5 8[al- Mujaadilah]:22).
Based on that, it is not permissible for a Muslim to feel love in his heart for the enemies of Allah who in fact are also enemies to him. Allah, may He be exalted, says: "O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth" (Q60[al-Mumtahanah]: 1). With regard to the Muslim treating them kindly and gently in the hope that they will become Muslim and believe, there is nothing wrong with this, because it comes under the heading of softening the hearts towards Islam. But If there is no hope of that, then he should treat tiern as they deserve to be treated. It is discussed In detail in the books of the scholars..." [MaJmoo Fataawa Ibn Uthaymeen]
Treat Him And Visit Him When He is Sick
Secondly: There is nothing wrong with giving Zamzam water to a sick kaafir for the purpose of healing, or with treating him if one is a doctor, or with helping him if he is sick and in need, or with visiting him when he is sick. There is nothing wrong with any of that, especially If there is the hope that this will soften his heart towards Islam or If that kaafir deserves It because of some previous kindness that he showed or other praiseworthy purposes. It is proven In al-Bukhaan that Abu Saeed al-Khudri (RA) treated the chief of a tribe who had been stung by a scorpion with ruqyah by reciting al-Faatihah, and he recovered, and his people are mushrikeen (idolators).
There is no doubt about the sanctity of the Qur'aan, and that treating a kaafir with ruqya by reciting Quraan is a more serious matter than simply giving him Zamzam water to drink or as a remedy. It says in al-Mawsooah al-Fiqhiyyah: There is no difference of opinion among the fuqahaa that it is permissble for a Muslim to treat a kaafir (disbeliever) with ruqya, and they quoted as evidence the hadeeth of Abu Sa'eed al-Khudri (RA) cited above.
The point here is that the tribe with whom they halted and from whom they sought hospitality, but refused to give them any hospitality, were kaafirs, but the Prophet (sallallahu alayhi wa sallam) did not object to him doing that. And Allah knows best.
This article was culled from the publications of Deen Communication Limited