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How do you combine between that which the Messenger (may the peace and blessings of Allah be upon him) said,
“If an individual says: There is no deity of worthy of worship except Allah, he will enter into paradise, even if he has never done any good.”
And his statement : “Whoever does not pray, is not a Muslim.”?
Listen to answer by Shaykh Saleh bin Muhammad al-Luhaydaan (hafidahullah)…
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This is the weekly Saturday morning class given at Masjid at-Tawheed in Stone Mountain, GA.
From the book Al-Mulakhas fee Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan.
We begin reading from the explanation of the chapter:
What Has Been Said About At-Tanjeem
Bukhari narrates in his Saheeh, that Qatadah said:
“Allah created these stars for three reasons: (i) To adorn the heaven, (ii) as missiles against the devils and (ii) as signs by which (the traveller) may be guided; and so whoever claims more than this for them has is erroneous and has lost his reward (on the Day of Resurrection) and taken upon himself that of which he has no knowledge.”
In this narration, Qatadah informs us that Allah , Most High, Created the stars for only three things: The first, to beautify the night sky; the second, as projectiles against the devils who approach the lowest heaven in order to overhear the angels speaking of the Commandments of Allah which they then attempt to convey to the fortune-tellers and soothsayers; and the third, as guidance for the wayfarer at night, whether on land or at sea. He added that anyone who claims more than this for the stars such as the claims of astrologers, that the positions of the stars and planets exert an influence on our daily lives, is acting out of ignorance, and will receive no reward from Allah on the Day of Judgement and has gone astray from the Straight Path.
Posted from: http://followthesalaf.com
Lecture hosted by Sisters United Upon Knowledge, online study group
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Question: What is your opinion about the individual who belittles the call to tawheed and the caller to tawheed?
Listen to answer by Shaykh Saleh bin Muhammad al-Luhaydaan (hafidahullah)…
Be Salafi with Your Family, Just Like You Are Salafi with the Brother
بسم الله الرحمن الرحيم
Indeed our religion has taught us the best of character and mannerisms, and the Prophet Muhammad (may the peace and blessings of Allah be upon him) without a doubt displayed exemplary character to his wives, and children. It is for this reason that if a person claims to be Salafi, he should be diligent in displaying this character and mannerism amongst those who are closest to him; his family.
We ask Allah to allow us to be true followers of the Salaf al Saaleh.
Brief reminder to my brothers and sisters:
The Salaf used to say:
The best of the speech is that which is short and straight to the point.
With this in mind, I will only mention in this reminder a short hadeeth, and a short statement of one of the Imam’s of his time. In this hadeeth and statement, myself and my brothers should realize an area of family life which we have greatly neglected! May Allah forgive us all and guide us to that which is better.
The Prophet (May the peace and blessings of Allah be upon him) said:
خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ ، وَأَنَا خَيْرُكُمْ لِأَهْلِي
“The best of you is the best to his family, and I am the best to my family.” (Jame’ al Tirmidhee)
The Statement of Imam al Showqanee (died 1255) He stated:
فترى الرجل إذا لقي أهله كان أسوأ الناس أخلاقاً وأشجعهم نفساً وأقلهم خيراً، وإذا لقي غير الأهل من الأجانب لانت عريكته وانبسطت أخلاقه وجادت نفسه، وكثر خيره، ولا شك أن من كان كذلك فهو محروم التوفيق، زائغ عن سواء الطريق، نسأل الله السلامة!
“You find a man, if he comes into contact with his family, he displays the worst of character, he is prideful, and very little good is seen from him. But if he meets with other people, his disposition is very gentle, his character is very soft, he is very giving, and he displays much good. There is no doubt, this type of individual is from those who have been prevented from good and success, and he is one who has deviated from the correct path. We ask Allah for protection!
Source: Nal al Awtaar (2/246)
9th Muharam 1435 | Nov. 12, 2013
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Seeking Blessings from Graves
Is it permissible to stand or sit by a grave for supplication in favour of the deceased?
The purpose of the legitimate visitation to graves is to get a lesson, remember death and heed, not for seeking blessings from the buried.
When one enters a cemetery he should greet the dead saying: As-Salaamu Alaikum, O people of this place, believers and Muslims, and we will – if Allah wills – follow you. We ask Allah safety for ourselves and yourselves.
One may also recite other supplication in favour of the dead that are recommended by the Prophet (sallallaahu alaihi wa sallam).
But he should not ask the dead people to fulfil his needs, seek relief or benefit from them. Supplication alone is an act of worship which must be dedicated to Allah alone.
There is not harm however, in standing or sitting by the grave while supplicating, but not for seeking blessings or taking rest. Graveyards are not resting places or residential area for people to sit in.
It is legitimate to stand by the grave areas right after burial to supplicate in favour of the buried asking Allah to confirm him and forgive him. It is authentically reported that whenever the Prophet (sallallaahu alaihi wa sallam) buried a dead, he would stand by his grave and say: Ask Allah’s forgiveness for your brother, and ask him to make him give firm answers, for right now he is being questioned.
 Muslim no.975
 Abu Dawud no.3221, Al-Hakim 1:370 and Al-Bayhaqi 4:56
The Permanent Committee
Fatawa Islamiyah Vol. 1 Page 66, Dar-us-salam publications
Abdullah bin Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah (sallallaahu alaihi wa sallam) say: Verily, incantations, amulets and Tiwalah are Shirk.  Jabir, may Allaah be pleased with him, said:I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet (sallallaahu alaihi wa sallam) forbade incantations, he came to him and asked him: O Messenger of Allaah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations. He (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so.  How do we compromise between the Hadith which forbids, and that which permits? And what is the ruling on wearing an amulet containing Qur’anic words on the chest of the affected person?
The forbidden formulas for incantations are those containing Shirk, beseeching other than Allaah, or meaningless words. But incantations that are free from such things, are legitimate, and are among the great means of healing.
The Prophet (sallallaahu alaihi wa sallam) said: There is no harm in incantations as long as they do not include Shirk. 
And he (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so.
He also said: No incantation for other than the envious eye or venomous sting. 
This means the most affective and beneficial incantation is that which is used in these two cases. The Prophet (sallallaahu alaihi wa sallam) was himself treated with incantation, and he treated others with it.
As for wearing amulets by children and patients, it is not permissible. Such are called trinkets. But the most valid opinion is that they are a form of Shirk, and unlawful, because the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet; may Allaah not help him, and he who wears a shell; may Allaah not protect him.  He who wears an amulet commits Shirk. And he (sallallaahu alaihi wa sallam) said: Verily, incantations, amulets and Tiwalah are Shirk. 
The scholars are at variance regarding the legality of wearing amulets containing Qur’anic Verses. The correct verdict is that they are unlawful, for two reasons:
- The general prohibition of wearing any kind of amulets according to the Prophetic traditions whether they contain Qur’anic Verses or not.
- Leaving no room for formulas of Shirk, for if the amulets containing Qur’anic verses were allowed then they may be confused with the other amulets, and that will keep the door open to Shirk, and all kinds of amulets would be worn on that ground. It is known that closing the door to things that lead to Shirk and evil deeds is one of the greatest judicial objectives. It is Allaah who grants success.
 Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418  Muslim no. 2199 Muslim no. 2200  Muslim no. 2199  Al-Bukhari no. 5705 and Muslim no. 220  Ahmad 4:154 and Abu Yaýla no. 1759. See Majmaýuz-Zawaýid 5:103  Ahmad 4:156 and Al-Hakim 4:417. See Majmaýuz-Zawaýid 5:103  Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 1 Page 40, Dar-us-salam publications
Bismillah wa -Alhamdulillah wa Salaatu wa Salaam ‘alaa Rasulillah ‘amma ba’d
The Noble Shaykh ‘Abdullah an-Najmi (May Allah Preserve Him) from the mashaayikh of Jeezan, Saudi Arabia is a student of Ash-Shaykh Ahmad an-Najmi (rahimahullah) and Shaykh Zayd al-Madkhalee (hafidhahullah).
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Ibn ‘Abbaas (radhiyAllahu ‘anhumaa) reported, “The Messenger of Allah (sallAllahu ‘alayhi wa sallam)observed Saum (fasting) on the day of ‘Ashoora and commanded us to fast on this day.” [Al-Bukhaaree and Muslim]
Abu Qatadah (radhiyAllahu ‘anhu) reported, The Messenger of Allah (sallAllahu ‘alayhi wa sallam) was asked about observing As-Saum (the fast) on the tenth day of Muharram, and he replied, “It is an expiation for the sins of the preceding year.” [Muslim]
Ibn ‘Abbaas (radhiyAllahu ‘anhumaa) reported, The Messenger of Allah (sallAllahu ‘alayhi wa sallam) said, “If I remain alive till the next year, I shall also observe fast on the ninth of Muharram.” [Muslim]
Despite these clear cut ahadeeth, there are many accursed innovations practiced on this day particularly by the Shi’a who claim to mourn the murder of al-Husayn (radhiyAllahu ‘anhu) by performing acts which blatantly oppose the Sunnah of the Messenger (sallAllahu ‘alayhi wa sallam).
Reiterating this point, Shaykh Ibn Baaz (rahimahullah) stated, “Again, mourning on the Day of ‘Ashoora` is one of the condemned Bid‘ahs introduced by ar-Raafidhah, with which they contradicted Ahlus Sunnah wal-Jamaa‘ah (those adhering to the Sunnah and the Muslim main body), and the path of the Sahaabah(Companions of the Prophet). Consequently, it is not permissible to imitate them in this matter.”
Reference: Ibn Baaz, ‘Abdul ‘Azeez. “Hadith: Anyone who bathes on the Day of â€˜Ashuraâ will not be sick during that whole year.” The General Presidency of Scholarly Research and Ifta.http://alifta.net (accessed November 6, 2013).
Shaykh ‘Abdullah an-Najmi (hafidhahullah) will clarify for us the established Sunan of the day of ‘Ashoora`and by the Permission of Allah refute the acts of innovation associated with it according to the Qur’aan andSunnah upon on the understanding of the Salaf-us-Saalih.
We ask Allah to guide us to all that He loves and is pleased with and that He protects us from falling into innovation in the Deen.
All praise be to Allah Alone, and peace and blessings be upon the Honest Messenger, his family and Companions.
All the implicit and explicit calls to women’s engagement in men’s work, which leads to free intermixing of men and women under the pretext that it is urgently needed and represents a civilized aspect, is a grave matter that results in fatal consequences. It goes against the texts of Shari`ah (Islamic law) which order women to stay at their houses and carry out their domestic duties.
Whoever wants to know the innumerable evil consequences of free intermixing can unbiasedly and impartially observe the societies inflicted with this grave affliction. It is easy to find people expressing their disapproval and grief at women leaving home and subsequent family breakup. This is apparent in writings and in the media, as this is the reason behind the destruction of societies.
There are many reliable proofs that prohibit being alone with and looking at an Ajnabiyyah (a woman other than a wife or unmarriageable female relatives) and the prohibition of the means that lead to committing what Allah has prohibited. All these indications prove the prohibition of mixing between the two sexes as this leads to evil consequences.
Letting a woman leave her house; her kingdom and proper place, is against her Fitrah (natural disposition) and the nature created in her by Allah.
Calling women to engage in men’s work has dangerous effects on the Islamic society. Among these dangerous effects is the free intermixing of men and women, which is considered one of the greatest means to adultery that destroys the morals and values of society.
Allah (Exalted be He) created women with a physique completely different from men, so that women will be able to carry out domestic affairs as well as other feminine duties.
When a woman engages in men’s work, this is considered against her physique and nature. It is a grave crime against women, for it destroys her character. The effect continues to her children, as they lose love and compassion. This is because no one can perform the role of a mother who, when she dismisses herself from her kingdom, she cannot find rest, stability, or tranquility elsewhere. The reality of these societies is the best example.
Islam entrusted the two spouses with different duties and each has to undertake their responsibilities to help build up their community both inside and outside home.
A man’s role is to earn livelihood and support his family financially while a woman’s role is to raise and love children and show compassion toward them. This is in addition to nursing, breastfeeding, teaching children, administrating female schools, treating women medically, as well as other duties proper for women. Abandoning the domestic duties destroys the whole family and, eventually, the society becomes an empty entity, a form without reality or substance.
Allah (Glorified and Exalted be He) says:
Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.(Surah an-Nisa 4:34).
It is Allah’s Law upon His creation that guardianship is the duty of man who supports the woman financially as mentioned in the previous Ayah. Allah has ordered women to stay in their houses and forbidden them from free intermixing with Ajanib (men other than a husband or permanently unmarriageable male relatives) in the same place, such as in work, markets, trips, and traveling. Women’s engagement in men’s work will lead to committing what Allah has prohibited and disobeying Allah’s Orders and neglecting the legal duties a Muslim woman has to perform.
Free intermixing of men and women and the means leading to it are prohibited by the Qur’an and the Sunnah. Allah (Glorified and Exalted be He) says:
“And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât-as-Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet صلى الله عليه وسلم), and to purify you with a thorough purification. And remember (O you the members of the Prophet’s family, the Graces of your Lord), that which is recited in your houses of the Verses of Allâh and Al-Hikmah (i.e. Prophet’s Sunnah – legal ways, so give your thanks to Allâh and glorify His Praises for this Qur’ân and the Sunnah ). Verily, Allâh is Ever Most Courteous, Well-Acquainted with all things.” (Surah Al-Ahzaab 33:33-34)
Allah has ordered the Mothers of the Believers (the Prophet’s wives, may Allah be pleased with them) and all the Muslim believing women to stay in their houses to protect and keep them away from the means of evil. When a woman leaves her house without necessity, this may lead to Tabarruj (woman’s public display of her adornment or charms) in addition to other evils. Allah has ordered women to perform good deeds that protect them, such as Salah (Prayer), Zakah (obligatory charity), and obeying Allah and His Messenger, which protect them from wrongdoing. Then He (Exalted be He) directed them to what benefits them in this worldly life and in the Hereafter, such as reciting the Qur’an and studying the Hadith frequently, as they both purify the hearts and guide them to the Truth.
Allah (Exalted be He) says:
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Ahzaab 33:59)
Allah has ordered His Prophet (peace be upon him) to inform his wives, daughters, and the believing womento cover their bodies completely when they leave their houses when necessary to escape the harm of people with weak faith. How about working in the same places, free intermixing, expressing her demands to them, relinquishing her femininity and losing her shyness so that harmony is achieved between the two sexes who are different in form and content.
Allah (Glorified and Exalted be He) says:
Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allâh is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyûbihinna (i.e. their bodies, faces, necks and bosoms) (Surah Al-Noor 24:30-31)
Allah orders His Prophet (peace be upon him) to inform the believing men and women to lower their gaze and abstain from committing illicit sexual acts. Allah (Glorified be He) emphasizes the merit of this value. It is known that guarding one’s private parts can be realized through avoiding the means that lead to committing adultery. Undoubtedly, gazing and free intermixing of men and women in workplaces are dangerous means that lead to committing adultery. A believer cannot fulfill those two requirements while working with an Ajnabiyyah in the same place. It is impossible for the two sexes to lower their gaze, guard their private parts, and purify their soul while working in the same place.
Allah commands the believing women to lower their gaze, guard their private parts, and not show their beauty and adornments. He also orders them to wear Khimar (veil covering to the waist) to cover their heads and faces. How can they lower their gaze, guard their private parts, and not show their beauty and adornments when women work and intermix freely with men at the workplace? Free intermixing of men and women could certainly lead to committing these forbidden acts. How can a Muslim woman lower her gaze while walking with an Ajnaby (a man other than a husband or unmarriageable male relatives) side by side on the plea of being a workmate or that she is equal to him?
Islam has prohibited all the means that lead to committing prohibited acts. It also prohibited for women to soften their speech while talking to men as this might stir the desires of men with weak faith. Allah (Glorified and Exalted be He) says: O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire. (Surah al-Ahzaab 33:32)How can this be prevented in an atmosphere where men and women freely intermix?
Undoubtedly, if a woman works with men in the same place, they will exchange talks and soften their speech. Satan will beautify their deeds and invite them to commit adultery. Allah, All-Wise and All-Knowing, orders women to wear Hijab (veil), for people vary; some are good and some are bad, some are virtuous and some are indecent. By Allah’s will, Hijab prevents Fitnah (temptation), blocks its means, keeps men and women’s hearts pure, and shuns suspicions. Allah (Glorified and Exalted be He) says: And when you ask (his wives) for anything you want, ask them from behind a screen: that is purer for your hearts and for their hearts. (Surah al-Ahzaab 33:53)
The best Hijab for women after covering her face is to stay in her house. Islam forbids a woman to intermix freely with Ajnaby men so that she may not be exposed to Fitnah in a direct or an indirect way. It orders her to stay in her house and not leave it without necessity. If a woman leaves her house, she should adhere to the etiquettes of Shari`ah. Allah even called this act of staying in the house as ‘Qarar‘, i.e. settlement, stay, and composure, to convey the meaning of stability and heart-rest. This is a refined meaning as when a woman stays in her house, her soul becomes stable, feels peace at heart, and has self-assurance. On the contrary, when she goes out of her house, she feels uneasy, irritated, and tense and she may be exposed to evil consequences. Islam forbids Khulwah (being alone with a member of the opposite sex) with an Ajnabiyyah woman without a Mahram (spouse or permanently unmarriageable relative). She should not travel without a Mahram. This is to block the means to corruption, cut off the means that lead to evil, and protect the two sexes from the intrigues of Satan. It was authentically reported that the Messenger of Allah (peace be upon him) said: I am not leaving behind me any trial more harmful to men than women. And: So beware of (getting infatuated by) this world and women. The first trial of the Children of Israel was due to women.
Some advocates of free intermixing of men and women take the superficial meanings of some legal texts to support their claims. However, these legal proofs may only be explored and understood by those whom Allah granted deep understanding of religion. Those who can collect the relevant texts to each other and deal with them all together. For example, they may argue that some women used to go out with the Messenger of Allah (peace be upon him) in some battles. In reply, these women accompanied their Mahrams. They went out for many interests, which will not lead to corruption for their faith and Taqwa (fear/wariness of offending Allah), and their Mahrams used to look after them. They were also wearing Hijab unlike women of the present time. It is evident that the case of women going out to work is completely different from the case of the female Sahabah (Companions of the Prophet). It is not appropriate to make an analogy between the two cases as it is not completely corresponding. What is the meaning derived by the Salaf (righteous predecessors) who were the most knowledgeable people in the meanings of the legal texts and their application? What are the statements traced to them in this regard? Did they call for working in the fields that are for men? Did they call for free intermixing of men and women? On the contrary, they understood that those were only special cases.
Examining the Islamic conquests and the battles unveils that this phenomenon was not there throughout history. As for those who call for women to join the armed forces and fight in battles like men, this is just a call to corrupt the morals of the soldiers in the name of entertainment. Its man’s nature to incline, feel at ease with, and like to talk with women when being in Khulwah. It is better to block the means that lead to Fitnah than regretting it in the future.
Islam is keen to bring the benefits and ward off and block the means to corruption. Free intermixing of men and women in the workplace plays a major role in the deterioration and the corruption of nations. It is known that among the reasons behind the fall of the Roman and the Greek civilizations was women’s engagement in the fields of men that led to men’s corruption and abandoning the acts that should lead to the prosperity of their nations. Women’s work will lead to the unemployment of men, deterioration of the nation, family disorders, and decline of morals. It also contradicts what Allah has mentioned with regard to men’s domestic authority over women. Islam is keen to protect women from all that is against her nature. Islam has prohibited her to rule a country or hold the position of a judge. The Prophet (peace be upon him) said: Never will succeed such a people who place a woman in charge of their affairs. (Related by Al-Bukhari in his Sahih) Allowing women to work in the fields of men is against her happiness and stability. Islam forbids women to work in fields that do not befit her. It is proven, especially in societies where the two sexes intermix freely, that men and women are not naturally equivalent. It is clear in the Qur’an and the Sunnah that both sexes are different in nature and duties. Those who call for equality between the two sexes; the females who are brought up in adornments and inclined to peaceful life, and males, are ignorant or intentionally ignore the basic differences between them.
We have mentioned many Shari`ah texts that prove the prohibition of free intermixing of men and women and women’s engagement in jobs that do not befit her. Howe
ver, some people might benefit from statements by Eastern and Western intellectuals more than the Qur’an, the sayings of the Messenger (peace be upon him), and Muslim scholars. Therefore, it is more useful to cite the confessions of the intellectuals in the East and the West concerning the negative effects of free intermixing, so the opponents may be convinced and learn that the teachings of Islam are for the protection of women.
English writer Lady Cook said that men like and prefer a mixed environment. And thus women are lured to something that conflicts with their human nature. The greater the co-ed. Environment (between male and female), the more illegitimate children the society will have. This is the greatest disaster, she said, urging people to learn women that men are luring.
The philosopher Schopenhauer said, “Hence, with that absurd arrangement which allows them to share the rank and title of their husbands, they are a constant stimulus to his ignoble ambitions. And, furthermore, it is just because they are Philistines that modern society, where they take the lead and set the tone, is in such a bad way.”
Lord Byron said, “Thought of the state of women under the ancient Greeks – convenient enough. Present state, a remnant of the barbarism of the chivalric and the feudal ages – artificial and unnatural. They ought to mind home – and be well fed and clothed but not mixed in society.”
The British writer Samuel Smiles said, “The system that has required women to work in factories and industrial areas, regardless of the national wealth it brings, has destroyed the family life. It has attacked, in fact, the basic structure and foundations of the home and destroyed the essential pillars of the family. It has cut and destroyed social ties as well.Stripping the wife from her husband, and depriving children of their rights of proper, tender and maternal care, has resulted in lower moral values for the women. The real job and profession of a woman is to raise a good, sound and moral family. She is mainly required to take care of household responsibilities, home economics and other domestic needs. Work in factories has stripped the woman, as we pointed earlier, of all these responsibilities which changed the looks and the realities of the inner home. Children, as well, were often neglected and raised with no sound standards. The love and affection between a husband and wife were somewhat extinguished. The woman was no longer the sought after, wanted, admired and loved by man, after he got used to seeing her in the factory next to him doing the same thing he does. Women came under many influences and pressures that changed her mentality and thinking pattern on which moral values and virtues were established.”
An American professor called Adeline said that the reason for family crises in the United States and the increase in the crime rate is because a woman has abandoned her house in order to double the family’s income. The income increased but the morals declined. She added that woman’s return to her house is the only way to save the new generations from deterioration.
A Congressman said a woman can truly serve her country if she stays at her house which is the essence of a family.
Another Congressman said when Allah granted women the ability to produce children, He made it her duty to stay in her house to take care of children and not leave them to work outside her house.
German philosopher Schopenhauer also said, “Grant woman total and absolute freedom for one year only, and check with me after that to see the results of such freedom. Do not forget that you (all), along with me, will feel sad at the loss of virtue, chastity and good morals. If I die (before then) you are free to say either: “He was wrong!” or “He hit the heart of the truth!” These quotations were mentioned by Dr. Mustafa Husny Al-Siba`y (may Allah be merciful to him) in his book ‘Al-Mar’ah bayn Al-Fiqh wa Al-Qanun.’
Following and gathering the numerous sayings of the unbiased Western writers on the disadvantages of free intermixing of men and women that followed after women’s participation with men at work may form volumes. However, the above quotations are enough.
In conclusion, it is better for a woman to stay in her house and carry out her domestic duties after performing her religious obligations as it is suitable for her natural dispositions. It is for the sake of her welfare as well as that of society and the youth. She may spend her spare time in fields that are for women, such as teaching, curing, and nursing women. Thus, they cooperate with men in developing society but each in one’s field. We are not to forget the role of the Mothers of the Believers and those who followed in their footsteps in teaching, directing, guiding the nation, and conveying the Message of Allah (Glorified be He) from His Messenger (peace be upon him). May Allah reward them the best! There are many Muslim women who are following in their footsteps while wearing Hijab and staying away from free intermixing with men in their workplaces.
May Allah help us carry out our duties in the best manner that pleases Him and protect us all from the means to Fitnah and Satanic tricks. He is the Most Generous. May the peace and blessings of Allah be upon His servant and Messenger, our Prophet Muhammad, his family, and his Companions.
Posted from: http://www.alifta.net
All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.
There is, in the present time, a tradition in many Islamic countries that when a king or a leader dies, people must mourn for three days or more or less. Flags are lowered at half-mast and the State departments stop working.
Undoubtedly, these acts go against Shari`ah (Islamic law) and entail imitation of the enemies of Islam.
Authentic Hadiths related from the Prophet (peace be upon him) prohibit and warn people, except a wife, against mourning. The maximum period of mourning for a woman is four months and ten days, if the deceased is her husband, and three days or less for relatives. The other practices done during mourning a deceased person, whether a king or a leader, are prohibited in Shari`ah.
During the lifetime of the Prophet (peace be upon him), his son Ibrahim, his three daughters and others died, but he (peace be upon him) did not mourn them.
The leaders who joined the Battle of Mu’tah, including Zayd ibn Harithah, Ja`far ibn Abu Talib and `Abdullah ibn Rawahah (may Allah be pleased with them) were killed during the Prophet’s era but he (peace be upon him) did not mourn them.
Furthermore, the Sahabah (Companions of the Prophet) did not mourn the death of the Prophet (peace be upon him), the best of creation and prophets, nor did they mourn Abu Bakr Al-Siddiq (may Allah be pleased with him), the best of Sahabah and creation after the prophets. When `Umar, `Uthman and `Aly (may Allah be pleased with them), the best creation after the prophets and Abu Bakr Al-Siddiq, were killed, no one mourned them. The same was true with all the Sahabah and the Imams of Islam and guidance of Tabi`un (Followers, the generation after the Companions of the Prophet) and the next generation including Sa`id ibn Al-Musayyib, `Aly ibn Al-Husayn Zayn Al-`Abidin, his son Muhammad ibn `Aly, `Umar ibn `Abdul-`Aziz,Al-Zuhry, Imam Abu Hanifah, his two companions, Imam Malik ibn Anas, Al-Awza`y, Al-Thawry, Imam Al-Shafi`y, Imam Ahmad ibn Hanbal, and Is-haq ibn Rahawayh and many others. No Muslim mourned those people.
If this (mourning) were good, the Salaf (righteous predecessors) would have done it. All goodness lies in following them and evil lies in opposing them. Therefore, the Sunnah (whatever is reported from the Prophet) affirmed that what the Salaf did concerning avoiding mourning any person except for a dead husband, is the right action.
The mourning practiced nowadays for the death of kings and leaders is unacceptable in Islam. These practices entail imitating the enemies of Islam and result in much harm, such as suspension of public services. Consequently, the Muslim authorities and rulers must abandon these acts of mourning and follow the conduct of the Salaf.
Furthermore, the people of knowledge have to warn and inform Muslims about the ruling on these acts as they are obliged to advise people and cooperate in righteousness and piety.
I, therefore, for the sake of Allah, the Prophet (peace be upon him) and all Muslims, Imams and ordinary people, find it necessary to write this brief statement. I ask Allah (Glorified and Exalted be He) to grant Muslim rulers and subjects success to do what pleases Him and to follow Shari`ah and warn against opposing it. May Allah purify our hearts and deeds for He is the All-Hearer of supplication, the Ever-Near. May Allah’s Peace and blessings be upon our Prophet Muhammad, his family and Companions.
Source: Fatwas of Ibn Baz (rahimahullaah) – http://www.alifta.net
Sahih Bukhari : “Book of Menses”: No. 311 – Narrated Um-‘Atiya:
We were forbidden to mourn for a dead person for more than three days except in the case of a husband for whom mourning was allowed for four months and ten days. (During that time) we were not allowed to put kohl (antimony eye powder) in our eyes or to use perfumes or to put on colored clothes except a dress made of ‘Asb (a kind of Yemen cloth, very coarse and rough). We were allowed very light perfumes at the time of taking a bath after menses and also we were forbidden to go with the funeral procession.
We joined a karate club in America, and when our trainer told us that we had to bow to him after he bowed to us, we refused, explaining to him that we couldn’t because of our religion. He accepted our excuse but then he said that we had to bow our heads at least. He said that since he began the greeting by bowing, we had to respond. What is the ruling in this issue?
To greet somebody by bowing is unlawful, regardless whether that person is a Muslim or a disbeliever, and regardless whether you bow with our entire upper body or with your head only. This is because bowing is a kind of worship, and worship is for Allaah Almighty alone.
May Allaah send peace and blessing upon Muhammad, his family, and his Companions.
Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 219
Answered by Sheikh Saleh al Fowzan at the end of his lesson on 28 Thul Hijjah 1434h. | Saturday November 2nd, 2013
بسم الله الرحمن الرحيم
Some people in our country pray and attend the masaajid (plural of masjid) of the people of innovation and desires. When we advise them, they respond: These masaajid are cleaner and more comfortable than the masaajid of Ahlu Sunnah!
How should we respond to their statement, and is it allowed for one to perform (such an) action?
If this person intends to go there to admonish them, correct them, and display the Sunnah, then there is no problem in him going, and this is something good. As for him saying that they (the masaajid of the people of innovation and desires) are cleaner and, and… This speech is erroneous, and it is an indication that he prefers the people of innovation over the people of the Sunnah. This is a very dangerous affair. In addition, why doesn’t he clean the masaajid of the people of the Sunnah? He should seek reward from Allah and clean the masaajid, or find someone to clean them.
(Q&A at end of lesson)
The speech of our beloved father is a clear indication that the people of the Sunnah should act upon the following:
They should strive to be in the company of the people of the Sunnah
They should strive to help with the upkeep of the masaajid of the people of the Sunnah
They should be diligent and eager in providing any and all forms of support (physical, financial, etc) to the masaajid of the people of the Sunnah
Those in charge of the masaajid should try their best to thorough keep these places of worship clean, comfortable, and free of all forms of harm (shirk, innovation, fitna, hizbiyah, dirt, filth, etc.) 
If a person of the Sunnah attends a masjid of the people of innovation, he should admonish them, correct them, or call them to the Sunnah.
Mustafa George DeBerry
28 Thul Hijjah 1434h. | Saturday November 2nd, 2013
 Sheikh Saleh ala Sheik said: It is upon the individuals responsible in the masjid to make it a place of good, kindness, and learning. They should likewise make it a place of comfort, relaxation, unity of the hearts and assisting upon good, righteousness and taqwa. (Al Aimah wa Muathinoon pg. 5)
Sheikh Ahmad an Najmi (may Allah have mercy on him) said: Being that the masjid is the source of all good, it is mandatory upon those who are responsible for the masjid to only allow those who are qualified to be responsible for the masjid. Those who teach in it, it should be known by way of their lectures, sermons, speeches and lessons, that they call to that which is supported by the Book, the Sunnah and the guidance of the Salaf as Saleh. As for the individual who is accused; based on proofs, that he is a hizbee and he spreads, supports and calls to innovation, they should forbid this person from teaching in the masjid. (The Place of the Masjid in Islam pg. 90)
Posted from: http://knowledgeofislamblog.wordpress.com
Video Courtesy: Bilal Nahim
From Buraydah (radiyAllaahu ‘anhu) who said that the Messenger of Allaah ( peace be upon him) said,
((Whoever takes an oath by al-Amaanah (the trust), then he is not from us)).
Reported by Aboo Daawud, no. 3253 with an authentic chain, authenticated by ash-Shaykh al-Albaanee in as-Saheehah, no. 94, and also authenticated by ash-Shaykh Muqbil in al-Jaami’ as-Saheeh 1/291.
Regarding the third hadeeth of Buraydah, Shaykh Ahmed mentioned that this great test and tribulation has affected the general people in the lands of the Muslims, such that they have become accustomed to this (i.e. swearing by al-Amaanah), and it has become widespread on their tongues to swear by al-Amaanah. And the trust (al-Amaanah) is a great thing to them, and they use as a proof for their action of this the statement of Allaah (subhaana wa ta’aalaa):
Truly, We did offer AlAmaanah (the trust or moral responsibility or honesty and all the duties which Allaah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allaah’s Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of itsresults). (Al-Ahzaab 33:72)
And Shaykh Ahmed mentioned that in this verse is the affirmation that al-Amaanah, the trust, isa great thing. A great thing which Allaah (subhaana wa ta’aalaa) has sent down upon the creation. A thing which mankind took and bore it. But if the person who swears by al-Amaanah is asked what is greater than al-Amaanah, he would say: ‘Allaah (subhaana wa ta’aalaa).’ So why not swear by Allaah (subhaana wa ta’aalaa), who is greater than all things, and he is the One who is entitled to glorification. And the promise of punishment that the Prophet ( peace be upon him) mentioned for the one who swears by al-Amaanah is that ‘he is not from us,’ which means that he is not from our path, our clear path and Manhaj (way /methodology).
And it is upon the person who due to accustom and habitual habits finds himself swearing by al-Amaanah, it is upon him to take note and to be careful of what comes out of his tongue, and that he must be truthful in his swearing, and that he must swear only by Allaah (subhaana wa ta’aalaa).
And in regards to being truthful when swearing, the shaykh mentioned the hadeeth of Ibn Mas’ood (radiyAllaahu ‘anhu): The Prophet ( peace be upon him ) said, “Whoever swears falsely in order to grab the property of a Muslim (or of his brother), Allaah will be angry with him when he meets Him.” Reported by al-Bukhaaree, no. 6238.
This Post Extracted from:
Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen
Class 31 : January – 21 – 06 – The Prohibition of Swearing by Other Than Allaah
Translated by Abu ‘Abdullah Naasir Hussain حفظه الله
Video Courtesy: Bilal Nahim
أخطار الاجهزة الذكية وبرامج التواصل الاجتماعية – لفضيلة الشيخ العلامة صالح بن فوزان الفوزان – حفظه الله
The Dangers of Smart Phones and Social Networking
All praises are due to Allah for His favours and kindness and I thank him for his assistance and for his blessings.
I testify that none has the right to be worshipped except Allah alone, having no partners, and I testify that Muhammad is his slave and messenger – May Allah mention him, his family and his companions with praise and send an abundance of peace upon them.
To proceed: O mankind… Know that from the greatest of hindrances preventing you from being upright are trials and tribulations that block you from the path of Allah and cause you to fall into misguidance.
How great in number they are in this time, and how numerous are the callers calling to them through their writings, through their tweets on Twitter and those things like it – through the various means of communication that are widespread amongst the people and have filled their homes.
How numerous are those that go astray because of these evil channels.
So be weary of them, O slaves of Allah.
Be cautious of them and don’t look into them. Don’t bring them into your homes. Don’t leave them with your children and your wives because they are what hinder from the religion and from the path of Allah, and divert them from being upright and cause them to fall into deviation and misguidance.
How numerous are the ones who were misguided and deviated. They deviated and their features changed. Their ways changed and this is evident through their conduct, their sayings and their actions.
They are stuck to these means day and night. Their eyes are fixed to these things in these wicked devices. What came? What happened?
All the time… until they have become afflicted by using them all the time… they have become afflicted with addiction…
It is mentioned by the experts that those that have fallen into this, becoming afflicted with addiction, they cannot bear to be without it, and this is something apparent.
You see them staring at these devices all the time… in his pocket… in his car… all the time… to the extent that he doesn’t talk to the one next to him, or his family or to his children in his house.
He’s always with these sites. Even to the extent that he doesn’t pray – he doesn’t get up to pray! He’s afraid he’s going to miss something.
He doesn’t sleep because he’s afraid to miss something or to present something.
This is because he has been afflicted with addiction so he cannot bear to be without it.
If only he had avoided it from the beginning, he would have been safe from it.
So, have fear of Allah, O slaves of Allah. Protect your religion from these distractions, trials and evils.
Know that the best of speech is the book of Allah and the finest of guidance is the guidance of Muhammad (sallallaahu ‘alayhi wa sallam), and the worst of affairs are the newly invented ones and every innovation is misguidance.
Stay with the body of Muslims upon the truth because Allah’s hand is upon the Jamaa’ah, and whoever deviated then he deviated in the hellfire.
Translated by Abu `Abdullah Naasir Hussain حفظه الله
Watch Video @ http://wp.me/p2sNCV-3lZ
Translated by Rasheed ibn Estes Barbee
Video Courtesy: Bilal Nahim
Update: The statement of Shaykh Muhammad below is from Dhul-Hijjah 1432H (and not recent). Some of the Hajaawirah have taken opportunity to use what was a genuine error to make an issue. In any case, the advice is as relevant than as it is now.
Video Courtesy: DawahSalafiyaah
Shaykh Muhammad bin Hādī:
“It is upon our brothers from Ahl al-Sunnah to aid them in Dammaaj, and we say this as a religious conviction, even if we refute Yahya al-Hajuri, or we refute so and so. For refutation and clarification of the truth is one field and aiding the Sunnah and its people is an other field. It is obligatory upon those near to Dammaaj, those closest, then those closest to aid their brothers. And that that they should stand with them in a single rank, that they aid them against those wrongdoing transgressors, and that they wage war against them alongside them. It is obligatory for them to make jihad alongside them in facing them (Hoothees), the closest (in proximity), then the closest (in proximity). So let no person think that if we refute Yahya al-Hajuri in Dammaaj that we shall be sacrificing the Sunnah (as a result) – refuge is from Allaah – Ahl al-Sunnah are our brothers and they are our flesh, in every place and in every time, we become angry for them and we rejoice when they rejoice and we are harmed due to the harms (brought upon them). So it is obligatory upon Ahl al-Sunnah in general to aid them, and to stand alongside them in the face of those Hoothees who transgressed and who thought that they will swallow up Ahl al-Sunnah. Hence, it is upon our brothers, Ahl al-Sunnah in Yemen generally, that they aid their brothers in Dammaj. And if they have the ability they should take those Raafidah from behind, forming an encirclement around them, if they are holding Dammaaj in siege, so they should (in turn) surround them and cut off supplies to them. This is what we advise our brothers, Ahl al-Sunnah in Yemen to aid their brothers in Dammaaj with everything they are capable of, and Allaah knows best.”