Women : The Greatest Temptation – Shaykh Uthaymeen

Women : The Greatest Temptation – Shaykh Uthaymeen

A FRIDAY SERMON BY: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn [1]

Oh Muslims, there is a certain well known pastime of tribulation and temptation into which many people fall today. Unfortunately, this issue does not negatively affect only the individuals who fall into it. Rather, its consequences affect others as Allah (تعالى) says:

Beware of a trial which will not afflict only those who have transgressed among you exclusively, and know that Allah is severe in penalty. [2]

Muslims, the tribulations to which I refer are temptations pertaining to (the unlawful admiration of) women, and it is such trials about which the messenger (صلى الله عليه وسلم) said:

I will not leave behind a trial more harmful to men than (the temptations of) women.[3]

It is a trial which the shameful ones readily partake in, one that affects their desires, blinds their eyes, and destroys their judgment. This eventually leads them to following women around in the streets and shopping malls, flirting with them, whistling at them and whispering to them. They may even go so far as to touch or grope women in public as if they are completely unconcerned with others around them. Perhaps they see others as insignificant as if they were cattle. This is because such people are immersed in their own lust. They belittle morality and they defy societal norms. They are fearless before Allah (Azza wa Jal) as they choose ways (to support their desires) other than the respectable ways of sensible people.

We must, as a believing Muslim people, renounce these activities perpetrated by such immoral individuals. We detest these types of behaviors because they contradict the characteristics and qualities of believers in Allah and the last day. We disapprove of such actions because they are means leading one closer to adultery or fornication about which Allah (تعالى)  says:

And do not approach adultery, fornication. Certainly, it has always been immoral and an evil way.[4]

We condemn this behavior (of chasing after women, watching them desirously, flirting with them, etc.) because it infringes upon personal safety and security, and it could lead to community fear, panic (among women), and societal disorder. And we criticize it because it may inevitably bring about a swift, overwhelming and inclusive punishment. Allaah (azza wa jal) says:

When we intend to destroy a town, we command its affluent ones, but they defiantly disobey. So the word comes into effect upon it, and we destroy it with complete destruction. [5]

Here, “We command” is a type of universal responsibility befitting those of affluence and power (to enforce change in society). Allah mentions the “affluent ones” because it is often the rich and powerful who immerse themselves in sin. And if they refuse to change, “The word comes into effect upon it, and we destroy it with complete destruction.” After mentioning His punishment for adultery and fornication (among other sins), Allah then speaks about the exception, those who will avoid punishment, the true worshippers of the Most-Merciful:

Whoever does that incurs sin. The punishment will be multiplied upon him and he will abide therein disgraced, except for those who repent, believe, and do righteous deeds. For them, Allah will replace their bad deeds with good ones and Allah is ever forgiving, merciful. [6]

Oh Muslims, You who try to safeguard your dignity and protect the women in your care, immoral qualities and shameful behaviors such as these to which some people degenerate—and such behavior was not prevalent in our society until recently—weaken your religion, weaken your honorable protectiveness of women, and spread the means leading to tribulations and societal problems.

Weakening of One’s Religion

As for the weakening of one’s religion, these people who follow women around, being tested with admiring and flirting with them, had they been strong in religion, they would not dare do the kinds of things they do with women. Such actions result in their sinning against Allah (azza wa jal)  and preoccupying themselves with and giving preference to the creation instead of the creator. Allah (azza wa jal) says:

Tell the believing men to lower their gazes and protect their private parts. That is purer for them. Allah is certainly aware of everything they do. [7]

The Weakening of One’s Honorable Protectiveness of Women

As for the weakening of one’s honorable protectiveness – the praiseworthy type of respectful jealousy one should have of women – individuals afflicted with this temptation to “chase women,” had they had the complete respectful honor for women, they would not dare chase after the women of their brothers (in faith), the women (sisters, daughters, mothers) of their fellow citizens, thereby putting those women into the same types of temptations and tribulations. The type of religious brotherhood we have obliges men to respect and honor his brothers’ womenfolk and those of his fellow citizens, having the same kind of commendable jealousy for their honor and chastity as he has for his own female relatives.

I would ask these men: Would you be happy to know that someone chases after your own wife out of desire for her? Or your daughter, your sister, or other female relatives? Would you like people flirting with them? If he would hate such behavior with his own women, why would he allow his own desires to tempt him into doing the same things with other women? I warn these individuals who have been afflicted with such admiration of women from the very actions which would allow another man to gain influence over his own women. I advise them to prevent his relatives from becoming afflicted with such trials.

The Spreading of Tribulations & Societal Problems

The tribulations and temptations to admire and chase after women are many. Such behavior (because of its popularity and influence) leads to various forms of widespread media, including audio, visual, and written publications, being placed in the hands of our young men and women. They have newspapers and magazines filled with images and articles that arouse their desires, stimulate their emotions, and kindle the fires of passion. Even worse than this media is that which comes to our land from abroad, or sometimes even from our own citizens. We ask Allah to guide them and to protect us from their evil.

Another way this tribulation may spread is by the very blessings which Allah has bestowed on this land: the comfort of its society, its excess wealth, good food, and the overall security and prosperity of our society. Oftentimes, such luxuries lead one’s heart to become empty and the body to become idle from inactivity or unemployment. This is why you almost always find these young men to be one of two types. They are often unsuccessful men who have no careers to occupy their time or attention. They live off the prosperity of other wealthy, successful men. They neither know a skill, nor try to learn one. They do not work towards a specific occupation or official career. Thus, his desires get the better of him and leave him in a perpetual downfall.

Or they may often be men who may work but they waste the results of their labor, wasting their earnings, unconcerned with its value or what results from the bad consequences of their actions. But as for a dignified, determined believer, he does not allow his personality to deteriorate to the point of such shallow yet despicable behavior. Other ways these temptations spread is what some women of immoral conduct themselves perpetrate in their choice of clothing, their appearance, and lustful behaviors. By these choices, they are inclined to promote this type of tribulation. Such conduct was foreign to our righteous predecessors. Some women go to shopping centers to flaunt themselves, to exhibit their beauty with the most attractive clothing they own. They may then throw over it a thin cloak but one that might be shortened or raised up so that her attractive clothing underneath is displayed. They are dressed yet still appear naked, wearing the types of garments the women of Hell wear. The prophet (صلى الله عليه وسلم) said:

There are two types of the people of Hell that I have never seen: (1) People with whips like the tails of cattle with which they beat people, and (2) women who are dressed but appear naked, walking with an enticing strut with their heads looking like the humps of camels. They will never enter Paradise, nor even smell its fragrance although its scent can be perceived from such and such a distance. [8]

Some women also frequent shopping centers adorned with gold jewelry or elegant watches, walking in such a manner and revealing her hands (in an attractive, seductive way) to entice those who see her even though Allah (Azza wa Jal) says:

They (believing women) should not strike their feet in such a manner that the adornment they hide may be known. [9]

Other women go out perfumed, sometimes choosing to wear the strongest, most fragrant perfume so that almost every man she passes who smells her scent, she allures him with it. The prophet (صلى الله عليه وسلم) said about this:

Any woman who has been around incense should not join us in the last evening prayer. [10]

A woman, if she wears perfume and then passes by a gathering (of men), she is this and that (meaning: a type of adulterer, fornicator). [11]

Other women frequent the malls unveiled or wearing a thin veil that barely conceals her face. Perhaps it is even worn as a way of beautifying her face, or just to hide some blemish on her face. Still other women may cover their faces yet they wear the veil so tightly that their nose, eyebrows, and cheeks are shown. These are no doubt temptations.

You also find women roaming shopping centers in a strutting, swaying manner and joke and giggle with their girlfriends. Sometimes they visit shops, with or without need, to chat with the salesman, prolonging their conversation. Perhaps she requests an item stored in the back of the shop that she actually does not want; she just wants to keep chatting with the salesman. Yet Allah (Azza wa Jal) told the prophet’s wives and they were considered the “mothers of the believers,” they were the most pure and farthest from any behaviors or situations of temptation – Allah told them:

Do not be soft in speech (to men) for fear that he in whose heart is a disease should desire (you), but speak in an honorable manner. [12]

Muslims, we have described some things regarding the sickness but is there a cure? The answer is yes and there are several types of medicine thanks to Allah. We are a Muslim nation practicing the religion of Islam, and Allah (Azza wa Jal) has clarified the general responsibilities a man has regarding his family members and the prophet (صلى الله عليه وسلم) has spoken about this as well. As for Allah (Azza wa Jal) He says in His noble book:

You who believe, protect yourselves and your families from a fire whose fuel is people and stones over which are (appointed) angels, stern and severe. They do not disobey Allah in what He commands them but do as they are commanded.[13]

As for the Sunnah, the prophet (صلى الله عليه وسلم) said:

Each of you is a shepherd and each of you is responsible for his flock. The leader is a shepherd and responsible for his flock (i.e., citizens). A man is a shepherd over his family and responsible for his flock. A woman is a shepherd in her husband’s home and responsible for her flock. And a servant, worker is a shepherd over the property of his master, boss. So each of you is a shepherd and is responsible for his flock.[14]

Worshippers of Allah, fear Allah and fulfill your responsibilities. Continuously prevent and discourage the women in your care from visiting shopping centers to behave in manners that contradict religious rulings.

I ask Allah to help us and you with regards to the medicine of integrity and honor, to guide us and guide others with us for He is capable of all things. All thanks are for Allah, the lord of the worlds, and may Allah send peace and prayers on our prophet, Muhammad, and upon his family and companions.

Ibn al-‘Uthaymīn continues in the second part of his Friday sermon…

Oh Muslim brothers. You, men who are caretakers of women, men who are responsible for your families, fear Allah with respect to yourselves and families. Cultivate in them respectable manners and praiseworthy characteristics, and discourage them from becoming the very means which lead to temptations and tribulations. You are men and they are women and men have been charged with taking care of women because of what Allah has given one over the other and because men (are obliged to) spend their wealth to support them. [15]

A man should neither be (helpless, having no influence) as if he were simply a rock in his house, nor should he be as if he is one of the women. Rather, he must act like a man in every sense of the word. Be shepherds; be responsible and influential so that you live among your families as men.

Some people go to great measures to ensure their financial stability, carefully watching their expenses, their checkbooks and bookkeeping. Yet they neglect their family members for whom they are personally and immediately responsible. Such a man, were he to lose a single sheep from his flock (a single coin, for example), he would search right and left for it until it is found. All the while, he remains unconcerned that his family members, his sons and daughters, are losing their manners and good character.

Men are protectors and maintainers of women by what Allah has given one over the other and what they spend (to support them) from their wealth.

Fulfill the obligations Allah has placed over you. This is my advice I present to you as I remind you that you are responsible for your families because Allah told you this and the prophet (صلى الله عليه وسلم) has charged you with this. Do you want to waste this trust you have been given? Do you want to be unable to answer when you are made to stand in front of Allah and asked about this trust?

Fear Allah and take seriously the obligations Allah has placed on you. Do not neglect and waste your chances at raising your family. If you fail in the upbringing of your family and this man fails his family and that man fails, soon the entire society becomes corrupt. Society is a conglomeration made up of individuals, so when the individuals become corrupt the entire population is corrupt.

I conclude this speech of mine asking Allah (Azza wa Jal) to assist us and you all in fulfilling our responsibilities we have regarding the safeguarding of our families. Oh Allah, help us care for our families, providing the best care for them.


[1]This is a sermon given by Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn before a Friday prayer. The complete opening and closing supplications of the scholar have been omitted. The Arabic text and audio, at the time of translation, is available at: http://www.ibnothaimeen.com/all/khotab/article_265.shtml.
[2] The Quran, Sūrah al-Anfāl, 8:25
[3] Collected by al-Bukhārī. Allah confirms this in Sūrah Āli-‘Imrān, 3:14, as He mentions various things people covet, beginning the list with women: Beautified for people is the love of that which they desire: women…
[4]Sūrah al-Isrā, 17:32
[5]Sūrah al-Isrā, 17:16
[6]Sūrah al-Furqān, 25:68-70
[7] Sūrah al-Nūr, 24:30
[8] Collected by Muslim
[9] Sūrah al-Nūr, 24:31
[10] Collected by al-Nasāī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Nasāī (no. 4739)
[11] Collected by al-Tirmidhī and al-Albānī said it is authentic in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2237). In a similar narration collected by al-Nasāī and graded as authentic by al-Albānī in Ṣaḥīḥ Sunan al-Nasāī (no. 4737), the prophet (صلّى اهلل عليه وسلّم) said explicitly: “Any woman who wears perfume and then passes by people so that they smell her fragrance, she is an adulterer, fornicator”
[12] Sūrah al-Aḥzāb, 33:32
[13] Sūrah al-Taḥrīm, 66:6
[14] Collected by al-Bukhārī
[15] This is based on the verse in Sūrah al-Nisā, 4:34:

Translated by Abu az-Zubayr Harrison hafidhahullaah

Posted from Original PDF:

That is purer for your hearts and their hearts – Shaykh Salih Fawzan

“And when you ask them (i.e. Prophet’s wives) for something, then ask them from behind a veil (Hijaab).” [Surah Al-Ahzaab: 53]

Even though the ones intended by this verse were the wives of the Prophet, the verse is general. So the wording in the verse is specific for the Prophet’s wives, while its meaning is universal for all women since the Prophet’s wives are the role-models for the believing women. Allaah explains this thoroughly in His next statement, where He says:

ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

“That is purer for your hearts and their hearts.” [Surah Al-Ahzaab: 53]

Allaah ordered that the women be asked from behind a Hijaab. What is meant by the word Hijaab is: Anything that covers a woman whether a garment, a wall, a door or any other object that can be used to screen a woman from a man when he is talking to her or asking her about something or handing her something. All of these should be done from behind a Hijaab, i.e. from behind a screen or covering. So he should not make any contact with her while she is unscreened or lacking covering and exposed. Rather, she must be behind a screen that covers her, regardless if it is her garment, her door, a wall or so on. This is since this is “purer for your hearts and their hearts” from temptation. If women screen themselves by way of a Hijaab and the gaze of men does not fall upon them, the hearts of both the men and women will be saved from temptation and enticement. This is clearly visible in the Muslim societies that strictly adhere to the Hijaab.

A society that strictly adheres to the Hijaab is preserved from the corruption of morals. In fact, it is the lack of Hijaab that results in immorality and the temptation of men’s desires. Therefore Allaah’s saying: “That is purer for your hearts and their hearts” contains a basis that is universal for the whole ummah since the Hijaab consists of a purification of the hearts for both men and women in an equal manner. It blocks all the pathways that lead to the corruption of morals.

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

Beware of entering in the presence of women – Shaykh Salih Al Fawzan

Islaam has also prohibited a man from being in privacy with a woman – which means that he is alone with her in an isolated area with no one else present – since this leads to the occurrence of fitnah.

The Prophet صلى الله عليه وسلم said: “Beware of entering in the presence of women.” The Companions said: “O Messenger of Allaah, what about the male in-laws (i.e. the husband’s male relatives)?” He صلى الله عليه وسلم replied: “The male in-laws are death.” [9] This means: The danger of these family members is greater. Why is this? It’s because a woman is less restrained from her husband’s male relatives as compared to other males. Her refraining from them is minimal. But in spite of this, there must be caution and awareness applied to a husband’s male relatives.

As for what we hear about today from some ignoramuses that a husband’s brother, paternal uncle or other male relative can greet his wife, shake her hand, be alone with her and enter into her presence – this is baseless. It is not permissible for a nonmahram to enter into the presence of a woman (without Hijaab), nor to shake her hand, nor to be alone in privacy with her unless there is someone else in the house through which the privacy will be removed. But as for him entering into a house that has no one in it but her, and he is not one of her mahaarim, then this is the forbidden type of privacy and it is dangerous.

Another example of this is if he enters an empty room – there being no one in there but him and her. This is not permissible since it is a means that leads to fitnah. This is even the case if the man that is alone with her in this private area is a doctor. The Prophet صلى الله عليه وسلم said: “No man is alone in privacy with a woman except that the Devil is the third party amongst them.” [10] This means that the Devil is present and makes falling into immorality appear pleasant to them. This is since he is always calling to fitnah and takes advantage of this opportunity to spread immorality between them. In order to cut off the pathway of the Devil and his supporters as well as the path to corruption, the Legislator has restricted men from being alone with women.

From the new forms of this forbidden type of privacy that has appeared in our times is a woman riding in a car by herself with a driver that is not mahram to her. So he takes her to the school, to the market and even to the masjid! This is not permissible. It is not permissible for a woman to ride in her car alone with a driver that is not a mahram to her because this is from the prohibited forms of privacy.


[08] Reported by Imaam Al-Bukhaaree (2/219) from the narration of Ibn ‘Abbaas radhi Allaahu anhu
[09] Reported by Imaam Al-Bukhaaree (6/158-159 from the narration of ‘Uqbah bin ‘Aamir radhi Allaahu anhu
[10] Reported by At-Tirmidhee (no. 1171) and a similar narration by Imaam Ahmad in his Musnad (1/18) both from the narration of ‘Umar bin Al-Khattaab radhi Allaahu anhu

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

Women Working Outside of Home – Dr. Saleh As Saleh [Audio|En]

[Alternative Mp3 Download Link]

Dr. Saleh As Saleh (rahimahullaah) Website :

Mixing of Men and Women in Schools and Universities – Dr. Saleh As-Saleh [Short Clip|En]

Download Mp3

abdurrahman.org/audio-saleh-as-saleh – Audios of Dr. Saleh as Saleh

Free Mixing and crowding on the buses/trains/undergrounds – Imam Ibn Uthaymeen

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: http://www.ibnothaimeen.com/all/noor/…
Translation and Video by  aFatwa.com (site is down)

Question: In our country the means of transport are in groups and mixed and sometimes touching some women might occur accidentally or unwillingly in result to the crowding, so are we sinful upon that? And what do we do when we don’t have any other way (in transport) and we are in need of it?

Shaykh Ibn ‘Uthaymîn: What is obligatory upon the man is to avoid touching women meaning to crowd (women) where his body touches/attaches to their bodies even behind a barrier. As that is a call to fitna and the human is not infallible, as he could see himself to be cautious regarding these matters and not being affected by it however;

Shaytân circulates in the body of a son of Adam as his blood circulates in it.” (Bukhârî).

So perhaps he makes a move that will corrupt his way. Therefore, if the human is compelled into this like a necessity that is inevitable and he is diligent knowing that he will not be affected (by the fitna) then I hope that there’s no harm upon him. However in my opinion I think that he is not forced into this an inevitable necessity as he can look for a place that is not near a woman even if he stood up . And by that he will get rid of this matter that will bring fitna. And what is an obligation is that he fears Allâh Almighty the best way he can and not belittle these matters. And we also hope from those who organize the means of transportation to make a specific place for women so men cannot reach them.

Check Othershttps://salaf-us-saalih.com/category/islam/free-mixing/

Sitting in the plane next to a Woman – The Permanent Committee

The third question of Fatwa no. 6430

Q3: What is the ruling on a Muslim who boards a crowded plane and is forced to one of the following cases?

1. A group of women surround him; two on each side, one in front of him and a fourth one behind him.
2. He sits face to face with a non-Mahram (not a spouse or an unmarriageable relative) woman, Arab or other.
3. He sits beside a non-Mahram woman who may be very old.
4. His seat faces the flight hostess who sits in her seat for a short period after takeoff and before landing of the plane.

Sometimes, there are no empty seats left on the plane, or the passengers refuse to exchange seats so that the crew cannot do anything to help him change an inappropriate situation.


If traveling by plane is necessary and the cases you mentioned are inevitable, you should choose the case which involves less Fitnah (temptation) based on the rule of applying the lesser of two harms or evils. Additionally, you should lower your gaze as much as possible.

However, if traveling by plane is not necessary and you have other alternatives, you should avoid that to guard your faith.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Shaking Hands between Men & Women – Shaykh al-Albaani

Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

529 – From Umaymah bint Ruqayqah who said: ‘I came to the Messenger of Allaah  sallAllaahu alayhi wa sallam along with the women, so that we could pledge an allegiance upon Islaam.

So we said: O Messenger of Allaah we pledge allegiance to you that we will not associate anything with Allaah, nor will we steal, nor commit Zina, nor kill our offspring, nor will we utter slander intentionally forging falsehood, nor will we disobey you in a good action.

So the Messenger of Allaah sallAllaahu alayhi wa sallam added: ‘In that which you have capability and energy to do.’

Umaymah said: ‘Allaah and His Messenger are more merciful to us than us being merciful to our own selves. Now then, we want to give you, O Messenger of Allaah the oath of allegiance.’

So the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Indeed I do not shake hands with women, as for what I say for a hundred women is like what I say for one woman.’

Collected by Malik (2/982/8), by an-Nisa’ee in ‘Ashaarat an-Nisa’ from his book ‘Sunnan al-Kubra’ (2/93/2), Ibn Hibban (14) and Ahmad (6/357). Narrated from Muhammad bin al-Munkadir from Umaymah bint Ruqayqah.

In another narration collected by an-Nisa’ee in ‘al-Mujtaba’ (2/184), Tirmidhi (1/302), Ibn Majah (2874), Ahmad and al-Humaydi in his Musnad (341) by way of Sufyan bin Uayinah from Muhammad bin al-Munkadir with the same narration, except that al-Humaydi and Tirmidhi summarized the narration but they brought extra wording after the saying: ‘Now then we want to give you allegiance’ that Sufyan said: ‘It means: shake our hands.’

And in the narration of Ahmad the wording is: ‘We said Messenger of Allaah will you not shake our hands?’

Tirmidhi said: ‘The hadeeth is Hasan Saheeh.’

I (Albaani) say: ‘And its Isnaad is authentic.

Muhammad ibn Ishaaq followed them in the narration and said: Muhammad bin al-Munkadir narrated to me, the rest of the narration with extra wording at the end: ‘Umaymah said: ‘and the Messenger of Allaah sallAllaahu alayhi wa sallam did not shake the hand of even one woman amongst us.’

Collected by Ahmad and al-Hakim, (4/71) with a Hasan Isnaad.  This narration has a brief and similar supporting evidence from the hadeeth of ‘Asmaa bint Yazeed. It was collected by al-Humaydi (368), Ahmad (6/454,459), ad-Dulaabi in ‘al-Kuna’ (2/128), Ibn AbdulBarr in ‘at-Tamheed’ (3/24/1) and Abu Na’eem in ‘Akhbar Asbahaan’ (1/293) by way of Shahr bin Hoshab from ‘Asmaa.  And in the narration by Ahmad:

‘Asmaa asked the Messenger sallAllaahu alayhi wa sallam: will you not put your hand out for us O Messenger of Allaah?’

And the Messenger sallAllaahu alayhi wa sallam said to her: ‘Indeed I do not shake hands with women.’

The narrator ‘Shahr’ is weak in regards his memory, and by this extra wording, it is perceived that the women used to take the hand of the Messenger sallAllaahu alayhi wa sallam when giving allegiance, with a garment covering his sallAllaahu alayhi wa sallam hand.

And there are some other narrations which mention this, however they are all Maraseel(A type of hadeeth which is weak, were a Tabia’ee narrates from the Messenger sallAllaahu alayhi wa sallam thereby being a break in the chain), which al-Hafidh mentioned in ‘al-Fath’ (8/488) so none of them can be used as an evidence especially since they oppose that which is more authentic than these narrations, like the main hadeeth under discussion and that which comes after it, likewise the hadeeth of ‘Aeysha concerning when the Messenger sallAllaahu alayhi wa sallam would take the allegiance from women and she mentions that: ‘And no, I swear by Allaah the hand of the Messenger sallAllaahu alayhi wa sallam never ever touched a womanwhen they would give him allegiance, except that he would say: ‘I have taken your allegiance upon that.’

Collected by al-Bukhari

As for the statement of Umm ‘Atteeya –Radhiallaahu anha- : ‘We gave allegiance to the Messenger of Allaah sallAllaahu alayhi wa sallam, and he recited to us <<that they should not associate anything along with Allaah>> and he forbade us from wailing at a death, so a woman withdrew her hand, she said: such and such woman helped me lament. . . .’

The hadeeth has been collected by Bukhari and this is not as apparent as it may seem that the women would shake the Messenger’s hand.

So the like of this narration cannot refute the clear text from the saying of the Messenger sallAllaahu alayhi wa sallam: ‘I do not shake hands with women.’ Also his action which was narrated by Umaymah bint Raqeeaa, Aeysha and Ibn Umar as we will mention.

Al-Hafidh said: ‘It is as if ‘Aeysha indicated to this, refuting that which came from Umm ‘Atteeya, from what Ibn Khuzaima collected and Ibn Hibban, al-Bazzar, at-Tabari and Ibn Mardaway from way of Isma’eel bin AbdurRahman from his grandmother Umm ‘Atteeya regarding the story of giving allegiance.  He said: the Messenger sallAllaahu alayhi wa sallam stretched out his hand from outside the house and then we [the women] stretched out our hands from inside the house. Then the Messenger sallAllaahu alayhi wa sallam said: ‘O Allaah bear witness.’

Likewise, in the hadeeth which comes after this where she said: ‘A woman from amongst us held her hand.’

Indeed one feels that they would give allegiance with their hands. And it is possible to reply to the first hadeeth that stretching out the hand from behind the Hijaab indicates that allegiance was taken even though the shaking of hands did not take place.

As for the second narration then the meaning of holding/clutching the hand was the delay in submitting allegiance, or that allegiance took place with a garment placed upon the hands.

Abu Daawood narrated in ‘al-Maraseel’ from ash-Sha’abee that when the Prophet sallAllaahu alayhi wa sallam took an allegiance from the women who came, using a garment from Qatar and he placed it on his hand and said: I do not shake hands with women….’

Then al-Hafidh mentioned the rest of the Ahadeeth in meaning and they are all ‘Maraseel’ and cannot be used as evidence.

What he (al-Hafidh) mentioned in reply to the two Ahadeeth of Umm ‘Atteeyah, then that is the main proof that her hadeeth are from Isma’eel bin AbdurRahman and he is not a strong narrator, because this Isma’eel is not well-known rather he is used as a supporting narrator.

So in summary, it is not authentic from the Messenger sallAllaahu alayhi wa sallamthat he ever shook hands with a woman, not even while taking allegiance, more over so shaking hands when meeting each other.

As for what some people use as an evidence for its permissibility by using the hadeeth of Umm ‘Atteeyah which she mentioned, even though shaking hands is not mentioned. Likewise they turn away from the clear Ahadeeth where the Messenger sallAllaahu alayhi wa sallam refrained from shaking hands, and this is something which does not stem from a sincere believer, especially since there is a severe warning for the one who touches a woman who it is not lawful to touch as is in hadeeth no. 226 [ From the Messenger sallAllaahu alayhi wa sallam : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’ (See the Shaykh’s comment about this hadeeth at the end of this article.)]

There is a supporting hadeeth for the hadeeth of Umayma bint Ruqayqah  which will follow shortly.

After I wrote what has preceded, I saw that Ishaaq bin Mansoor al-Marwazi said in the book ‘Mas’ail Ahmad wa Ishaaq’ (1/211): ‘I said (to Ahmad): Do you dislike to shake hands with women?’ He answered: ‘I dislike it.’

Ishaaq said: ‘It is as he said it, whether it is an old lady or a young lady, indeed the Prophet sallAllaahu alayhi wa sallam took their allegiance while he had a garment covering his hand.’

Then I saw in ‘al-Mustadrak’ (2/486) from Ism’aeel bin Abee Owais who said that his brother narrated to him from Sulayman bin Bilal from Ibn ‘Ajlaan from his father from Fatima bint ‘Utbah bin Rabee’ah bin Abd-Shams. ‘That Abu Hudayfah bin ‘Utbah –Radhiallaahu anhu- came with her (Fatima bint ‘Utbah) and Hind bint ‘Utbah to the Messenger of Allaah sallAllaahu alayhi wa sallam to give allegiance to him. She said:

‘He took allegiance from us and he placed conditions upon us.’

She narrates that she said to him: O my uncle’s son did you ever know of any evil and sickness whatsoever about your people?’

Abu Hudayfah said: ‘Yes we will give him allegiance, and indeed this is what the allegiance was given about and this is its condition.’

Fatima said that Hind said: ‘I do not give allegiance to you upon not stealing rather I steal from my husband’s wealth, so the Prophet sallAllaahu alayhi wa sallam put out his hand and she put out her hand. Then he sent a message to Abu Sufyan and he sallAllaahu alayhi wa sallam made it permissible for her to take from him. Abu Sufyan said: ‘As for food stuff then she can take it, as for wealth then no and made Dua’against her!’

She said: ‘So we gave allegiance to him then Fatima said: ‘There was no person more hateful to me than yourself and I did not like that Allaah make it permissible for you to have authority and what it contains.  And now I swear by Allaah that there is no person more beloved to me than your person and that Allaah lengthens it and blesses it and gives recompense.’

The Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Likewise, I swear by Allaah none of you truly believes until I become more beloved to you than your son and your father.’

Al-Hakim said: Saheeh al-Isnaaad and Dhahabee agreed.

I (Albaani) said: ‘Its Isnaad is Hasan because there is some talk about Muhammad bin Ajlaan and Isma’eel bin Abee Owais but it is not harmful Inshallaah.

This hadeeth supports the point that allegiance took place between the Messenger sallAllaahu alayhi wa sallamand the women by stretching out their hands without actually shaking hands, as was previously mentioned by al-Hafidh, since if it did take place the narrator would have mentioned it, as is apparent. So there is no difference between this hadeeth and the main hadeeth under discussion.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.2  hadeeth no.529  p.63-67]

Hadeeth No. 530

From Abdullaah bin Amr’: ‘that the Messenger of Allaah sallAllaahu alayhi wa sallamnever used to shake hands with women in taking allegiance.’

Collected by Ahmad, Albaani said its Isnaad is Hasan.

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 2  hadeeth no.530  p.67]

Hadeeth no. 226

Ma’aqal bin Yassar from the Messenger sallAllaahu alayhi wa sallam : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’

Collected by ar-Rooyaani in his ‘Musnad’ Albani said the Isnaad is good.

Shaykh Albaani commented:

‘In this hadeeth is a severe warning to the one who touches a woman who it is not allowed for him to touch. In this hadeeth is an evidence that it is prohibited to shake hands with women because no doubt shaking hands includes touching.

Many of the Muslims nowadays have been trialed by this and amongst them some of the people of knowledge, even if some of them showed disapproval in their hearts then the situation would have become minimized a little.  However, they try to regard it as permissible by using many different techniques and interpretations.

It reached us that a very big personality in al-Azhar (University in Egypt) was seen by some people shaking hands with women. Our complaint is to Allaah about the absence of Islaam.

Indeed some of the Islamic groups have taken the opinion that it is permissible to shake hands between men and women, and it was made binding upon every Hizbi(partisan) to implement it, and they use as an evidence for that, with that which is not correct, rejecting what is considered from the hadeeth, and there are other clear Ahadeeth which show the impermissibility of shaking hands between men and women.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1  hadeeth no.226]

Is it Permissible to Talk to ones Fiancée over the Telephone? – Shaykh al-Albaani

Answered by the Muhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani
Translated by Abbas Abu Yahya

This is a translation of the transcript of a question that was asked to Shaykh al-Albaani – may Allaah have mercy upon him.

Shaykh: Yes

Questioner: Assalamu alaykum

Shaykh: wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Questioner: If you don’t mind is the noble Shaykh al-Albaani there?

Shaykh: He’s with you.

Questioner: Good, if you would allow me O Shaykh I have some questions to ask.

Shaykh: Go ahead.

Questioner: Is it permissible to talk to my fiancée over the phone?

Shaykh: have you contracted the marriage yet or not?

Questioner: not yet.

Shaykh: It’s not permissible.

Questioner: Not permissible??

Shaykh: Not allowed.

Questioner: Even if it’s for advice?

Shaykh: it’s not permissible.

Questioner: ok is it permissible for me to visit her and sit with her if the Mahram is present?

Shaykh: with a Mahram being present and she comes in front of you wearing a Jilbaab in Hijab, like when she goes out, then it’s allowed, otherwise no.

Questioner: is it possible for her to uncover her face?

Shaykh: it’s possible, if it’s only the face.

Questioner: only the face?

Shaykh: She shouldn’t wear a beautified dress and a short dress etc.

Questioner: ok regarding sitting with her, what is permissible for me to talk to her about?

Shaykh: Do not talk to her except with what you would talk to with other than her.

Questioner: Ok if she asks me for a picture of me, is it ok to give it to her or not?

Shaykh: just like if you asked her for her picture.

Questioner: yes??

Shaykh: I said just like if you asked her for her picture.

Questioner: yeah.

Shaykh: Is it permissible?

Questioner: No.

Shaykh: and my answer is also no.

Questioner: your answer is no??

Shaykh: no, definitely no.

Questioner: about what??

Shaykh: About what! For the same thing what you said, that you cannot ask her for her picture.

Questioner: yeah.

Shaykh: understand?

Questioner: yeah, yes.

Shaykh: If you understand then stick to it.

Questioner: But O Shaykh sometimes a person is forced to phone her, is this permissible?

Shaykh: I don’t think there is a need, you want to marry her don’t you?

Questioner: For example, is it permissible to phone her for the possibility that I can visit her, at such and such time?

Shaykh: why do want to visit her?! What’s the difference between her and any other woman?

Questioner: Do you mean it’s not allowed to visit her?

Shaykh: O my brother, I say to you what’s the difference between her and any other woman? Why do you want to visit her? You want to marry her; you marry her by requesting it from her guardian.

Questioner: If her guardian is present?

Shaykh: You want to marry her, you marry her by requesting her guardian, if there is an original agreement then you can visit her if the guardian is present, to see her and she sees you, as for visiting her then no!

Questioner: It’s still not allowed to visit even after the engagement?

Shaykh: After the engagement?

Questioner: Yeah.

Shaykh: She remains to be a stranger to you O brother until you perform the marriage contract.

Questioner: Thank you, may Allaah reward you O Shaykh.

Shaykh: And you.

Questioner: May Allaah be generous to you.

Shaykh: May Allaah protect you… Sallamu alayk.

Questioner: Assalamu alaykum

Shaykh: Wa Alaykum Assalamu wa Rahmatullaahi wa Baraktuhu

Taken from: Silsilah Huda wa Noor, tape no. 269 at 10mins.

The Ruling on Shaking Hands between Men and Women – Ibn Baz

The Ruling on Shaking Hands between Men and Women
AUTHOR: Imaam ‘Abdul-‘Azeez Ibn Baaz
SOURCE: Magazine of the “Islamic University” [Issue 2, 1390H]
PRODUCED BY: Al-Ibaanah.com

Cick the Below Link to read or Download PDF
The Ruling on Shaking Hands between Men and Women – Ibn Baz [PDF]

Question: “It has become very common amongst us in these days, when a man goes away on a journey and then returns, a group of women from his “group” come to him and greet him and kiss him and so on, during the days of ‘Eid, such as ‘Eid-ul-Fitr and ‘Eid-ul-Adhaa. Is this permissible?”

Answer: It is well known from evidences in the Qur’aan and the Sunnah,[1] that a woman must not shake hands with or kiss a male that is not a mahram to her, whether it is an occasion of celebration or when arriving from a journey or for any other reason. This is because the woman is ‘awrah (i.e. she must be covered) and a fitnah (i.e. a source of temptation). So she must not touch a man that is not considered a mahram [2] to her, regardless if it is her cousin or someone distant from her. And she must not kiss him or he kiss her.

We do not know of there being any difference of opinion amongst the scholars regarding the prohibition and rejection of this matter. This is because it is from the things that cause fitnah (trials and tests) and it is from the means that lead to what Allah has forbidden from the lewd and shameless acts and the customs that oppose the Divine Legislation. It is not permissible for the Muslims to remain upon these customs and to stay attached to them. Rather they must abandon them and fight against them. And they should give thanks to Allaah for having blessed them with knowledge of His Laws and for enabling him to abandon what angers Him.

Allaah sent the Messengers – at the head of whom was our prophet Muhammad – to call the people to single Allaah out in worship and to obey His commandments, and to abandon what He forbade and to fight against the evil practices (of old).

So it is obligatory to abandon such a practice (of shaking hands). And it is sufficient to give the greetings with speech, without touching or kissing. And there is much sufficiency in what Allaah has legislated and permitted for us over what He forbade and disallowed. Also, the greeting must be done while the woman is wearing the Hijaab, especially with the young females, because uncovering the face is not allowed. This is due to it being from the greatest part of a woman’s beauty that Allaah has forbidden her to expose, where He says: “And let them not expose their beauty, except to their husbands or their fathers or their husbands’ fathers…” [Surah An-Noor: 31]

And Allaah says in Surah Al-Ahzaab:
“And if you ask them concerning a matter, then ask them from behind a veil (Hijaab). That is purer for your hearts and for their hearts.” [Surah Ahzaab: 53]

And He says: “Say to your wives and your daughters and the believing women to let them draw (from) their jilbaabs, (placing it down) all over themselves. That is better that they be known (as free women), and so that they won’t be molested. And Allaah is All-Forgiving, the Bestower of Mercy.” [Surah Al-Ahzaab: 59]

And He says: “And the Qawaa’id (old women past age of child-bearing), who do not expect wedlock, there is no sin on them if they discard (i.e. take off) their (outer) garments, without doing so in a manner so as to show off their adornment immorally (tabbaruj). But if they refrain from doing that, this is better for them. And Allaah is the All-Hearer, All-Knower.” [Surah An-Noor: 60]

The “Qawaa’id” here refers to old barren women. Allaah explains that there is no sin on them if they decide to remove their outer garments from off their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly. But continuing to wear the veil is better for them, due to what it offers from distancing her away from fitnah.

And if they are going to expose their beauty wrongly, then they must not take off their outer garment, but instead continue to veil, even if they are old barren women.

So from all of this, we come to know that the young women are obligated to wear the Hijaab, by way of the veil, in all situations, whether they would be exposing themselves improperly or not. This is because the fitnah that can be caused by them and the danger of their unveiling is greater.

And since Allaah has forbidden the women from unveiling, then forbiddance of touching and kissing (male strangers) takes greater precedence. So it is an obligation to abandon all of this and warn against it, and to advise one another to abandon it. May Allaah direct all of us to what pleases Him and protect us from the things that bring about His Anger. Verily, He is the Most Magnanimous, Most Generous.


[1] Translator’s Note: From the several ahaadeeth clearly prohibiting shaking hands between men and women not related to each other (i.e. not mahaarim) are: The Prophet (saws) said: “That a man get struck with an iron needle in his head is better for him than that he touches a woman that is not permissible for him (to touch).” [Reported by At-Tabaraanee, Al-Bayhaqee and others and Imaam Al-Albaanee authenticated it in Silsilat As-Saheehah (1/447-448)] And the Prophet (saws) said: “Indeed, I do not touch the hands of women.” [At-Tabaraanee in Al-Mu’jam-ul-Kabeer(24/342) and authenticated in Saheeh Al-Jaami’ (no. 8054)] And ‘Aa’ishah (raa) said about the Prophet: “I swear by Allaah! The hand of a woman never touched the hand of Allaah’s Messenger – rather he would take the oath of allegiance from the women verbally.” [Saheeh Muslim (3/1489)]

[2] Translator’s Note: A mahram is a man a woman is permitted to uncover in front of, such as her husband, brother, father and all those other males mentioned in Surah An-Noor (24: 31).

Prohibition of Meeting a non-Mahram Woman in Seclusion

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 291
Prohibition of Meeting a non-Mahram Woman in Seclusion

Allah, the Exalted, says:

And when you ask (his wives) for anything you want, ask them from behind a screen.” (33:53)

1628. `Uqbah bin `Amir (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Avoid (entering a place) in which are women (uncovered or simply to mix with them in seclusion).” A man from the Ansar said, “Tell me about the brother of a woman’s husband.” He replied, “The brother of a woman’s husband is death.”
[Al-Bukhari and Muslim].

1629. Ibn Abbas (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “No one of you should meet a woman in privacy unless she is accompanied by a Mahram (i.e., a relative within the prohibited degrees).”
[Al-Bukhari and Muslim].

1630. Buraidah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The sanctity of the wives of Mujahidun (i.e., those who strive hard and fight in the way of Allah) for those who remain at home (i.e., those who do not go to the battlefield to fight Jihad) is like the sanctity of their own mothers. Anyone who remains behind to look after the family of a Mujahid and betrays his trust, will be made to stand on the Day of Resurrection before the Mujahid who will take away from his meritorious deeds whatever he likes till he is satisfied.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) turned toward us and said, “Now, what do you think (i.e., will he leave anything with him)?

Danger of women joining men in their workplace – Shaykh Ibn Baaz (rahimahullaah)

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

Sisters! Watch your step – Hadith

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

Narrated Abu Hurairah رضي الله عنه that the Prophet صلى الله عليه وسلم said: “It is not for the women (to walk in) the middle of the path.” [Saheeh Ibn Hibbaan (5717) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee in al-Saheehah (856)]

On the authority of Abu Usayd رضي الله عنه that he heard the Messenger of Allaah صلى الله عليه وسلم say when heصلى الله عليه وسلم was coming out of the Masjid, and men and women were mingled in the road: “Draw back! For you must not walk in the middle of the road; keep to the sides of the road. Then women were keeping so close to the wall that their garments were rubbing against it.” [Sunan Abu Dawood (5272) and graded as “Hasan li ghairihee” by Shaikh al-Albaanee (2/537)]

And today we have women not only walking in the middle of the path, but a group of them together will even block the path in the shopping malls and other places.

Ruling On Mixed Universities – Imam Ibn Baz [Video|Ar-En Subtitles]

Video Courtesy: LearnToReadTheKuran

Wife Sitting In The Company Of Her Husband And His Friends ? – Shaikh Al-Albani

Wife Sitting with Her Husband and His Friends
Sheikh Muhammad Naasir-ud-Deen al-Albaanee رحمه الله
Silsilatul-huda wan-Noor Tape 4

Question to Sheikh Albani:

Is it permissible for a husband to sit with his friends in the company of his wife? And what are the conditions of that?

Shaikh Al-Albani:

Firstly, Islam does not approve of this kind of gathering because it’s a type of mixing.

Secondly, if it is necessary the conditions – of course – are known, but observing them is difficult. So from the conditions is what we mentioned previously:

1. Each one should be covered with the proper Islamic veil, meaning; that she should not be wearing shiny and beautiful clothes which attract attention, as is the case with women in their homes. Also these garments should not be tight or short for example, where it defines the legs or thighs or similar to that.

What’s important is that their clothing contains the conditions of the veil which I mentioned in the introduction to my book: (The veil of the Muslim woman).

2. Add to that – that the conversation in these sittings should contain in it modesty and good manners and dignity so as not to prompt any of those present from the men or women to smile or laugh or giggle.

So if the conversation has these conditions and is found to be necessary, then the sitting is permissible, but I believe that fulfilling these conditions especially in our time is almost impossible.

Sadly, most Muslims today don’t know the Islamic rulings (what is permissible) and (what is not permissible), and those from them who have knowledge of these rulings, very few of them follow and apply these rulings.

So for that I don’t imagine a gathering between relatives which would contain all of these condition, this is something purely imaginary. And for that the matter is as the Prophet (Peace and blessings of Allah be upon him) has said:

(…“And between them are unclear matter which many people have no knowledge of, so whoever guards against the unclear matters he will protect his religion and his honor, verily every King has his prohibited land and verily, the prohibited land of Allah is that which he has forbidden.Verily whoever grazes his Flock around a Sanctuary, he will soon fall in it”).

And from this hadith; some people of old times have taken a slang saying: (Distance yourself from evil and sing for it.) This is a slang proverb […] and the second saying: (The one who doesn’t want to see ruined dreams should not sleep between the graves). Like this.

(Tape 4 of Silsilat al Huda wan Noor tape) via Aboo Okasha al Maldivee

Video Uploaded by adam ibn zuber

Men Shaking hands with Women – Permanent Committee

Q 10: What is the ruling on shaking hands with non-Muslim women? In the country where I live, it is the custom to treat men and women equally in everything.

A: It is not permissible for a man to shake hands with a woman, unless he is her Mahram (spouse or unmarriageable relative). The basis of this ruling is the fact that The hand of the Messenger of Allah (peace be upon him) never touched the hand of a (non-Mahram) woman.

It was authentically narrated in “Sahih Al-Bukhari”, “Musnad Ahmad”, and the “Sunan” of Al-Tirmidhy and Al-Nisa’y, that the Prophet (peace be upon him) said, “I do not shake hands with women.” This is the guidance of the Prophet (peace be upon him) who sets the best example for his Ummah (nation based on one creed). Allah (Exalted be He) says: Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day (Surah Al-‘Ahzab, 33:21)

Muslims should act upon the teachings that the Prophet (peace be upon him) brought and Allah has enjoined following, saying: And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it). One of the things that the Prophet (peace be upon him) taught was not to shake hands with women, and the basic principle regarding his sayings, deeds, and approvals is that they constitute the code of laws for the Muslim Ummah (nation based on one creed) unless there is an evidence for ruling out of this principle. We know of no such evidence in this case. May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Deputy Chairman
`Abdullah ibn Sulayman Ibn Mani`     `Abdullah ibn `Abdul-Rahman ibn Ghudayyan     `Abdul-Razzaq `Afify

Fatwas of Permanent Committee

Browse by Volume Number > Group 1 > Volume 17: Hijab and Adornment > Women’s Hijab and Dress > Shaking hands with women > Shaking hands with a non-Muslim woman

Free Mixing In Schools – Shaykh Ibn Baz

Taken from the book: Islamic Fataawa Regarding The Muslim Child
Compiled By: Yahya Ibn Sa’eed Aale Shalwaan
Translation And Footnotes By: Abu Ziyaad Ibn Mahmood Abdul-Ghafoor
Pgs. 192-193

Fatwa 121:

All praise be to Allaah and may blessings and peace be upon His Messenger …To commence: I have read the article written by some journalists in the magazine “Al-Jazeerah” edition number: 3754 dated: 15/4/1403, according to the Hijri calendar, in which the free mixing of the sexes was suggested at the elementary school level. Due to the detrimental consequences of this suggestion, I see fit to warn against it, so I say: Free mixing is a medium that leads to much evil and corruption, so its practice is not permissible. The Prophet (sallAllahu ‘alayhi wa sallam) said:

“Order your children to perform the prayer at seven years,
spank them over it at ten and separate between them in the beds”

The Prophet (sallAllahu ‘alayhi wa sallam) ordered that they be separated between in their beds because their proximity to each other at the age of ten years or more can be a cause of the occurrence of indecent sexual acts due to free mixing.

No doubt, their gathering every day whilst they are in the elementary school level is also a cause of this, just as it is means for their free mixing in the remaining levels of education.

Under all circumstances the free mixing of boys and girls at this level is evil and not permissible due to it leading to various types of immorality. The perfect Sharee’ah has obligated the forbidding of the means that lead to Shirk and disobedience. Much evidence from the Verses of the Qur’aan and Ahaadeeth have indicated towards this principle, if it were not for lengthiness I would have mentioned many of them. The great scholar Ibn al-Qayyim, may Allaah have mercy upon him mentioned ninety-nine pieces of evidence indicating towards this principle in his book (E’laam al-Muwaqqi’een). My advice to these journalists and others is not to suggest matters that open the doors of evil upon the Muslims that have been closed. We ask Allaah for guidance and success for all. It is sufficient for the sound minded to see what has occurred of immense immorality in the countries that have legalised free mixing.

Sheikh Ibn Baaz.
[Majmu’ Fataawa wa Maqaalaat Mutanawwi’ah: 5/234]

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