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Question posed to Shaykh ‘Uthaymeen, rahimahullah:

Q.  My brother dresses his four year old daughter in a veil and says, “He who grows up upon something grows old upon it”, and he tries to force this upon my children.  Whereas I disagree with him in this, and say to him, when they reach their menses.  What is your opinion about this severity by which he has chained the childhood of this child at the age of four?  May Allah reward you with good.

A.  There is no doubt that your brother’s statement is the common occurance: He who grows up upon something grows old upon it, this is why the Prophet, salallahu ‘alayhi wa salam, has ordered the one who reaches the age of seven years to perform the prayer, even though he is not yet responsible for his actions, rather this is an order than he be accustomed to it.

As for a young girl, there is no ruling concerning her private zone, it is not obligatory upon her to cover her face, neck and hands or feet, and it is not befitting that she be forced into this.  Whereas if she reaches a stage at which men start to become attracted to her, then she should wear the hijab to prevent trials and evil.  This varies with different women, for there are some who develope quite rapidly, while others are the opposite of this.  Allah is the One Who gives success.

Shaykh Ibn ‘Uthaymeen
[Fataawa Manaar al-Islaam: 3/810]
(also found in Islamic Fataawa Regarding the Muslim Child, page 153)

الله حرم الصور, وحرم اقتنائها فكيف نربي عليها أولادنا ؟! كيف نربيهم على شيء حرام ؟!على صور محرمة وتماثيل متحركة ناطقة أشبه ما تكون بالإنسان , هذا تصوير شديد , ولا يجوز تربية الأطفال عليه .وهذا ما يريده الكفار, يريدون أن نُخالف ما نهى عنه الرسول صلى الله عليه وسلم فالرسول صلى الله عليه وسلم نهى عن الصور وعن استعمالها واقتنائها(1).
وهؤلاء يروجونها بين الشباب وبين المسلمين بحجة التربية, هذه تربية
فاسدة, والتربية الصحيحة أن تعلمهم ما ينفعهم في دينهم ودنياهم

Shaikh Salih Al Fawzaan was asked:

What is the ruling on nurturing children upon Cartoons of which the goal is to benefit them and teach them good manners?

The Shaikh said: Allah made pictures Haraam, and it is Haraam to acquire them so how can we nurture our children upon them?? How can we nurture them upon something that is Haraam, upon pictures that are Haraam and drawings that move and speak and are similar to human beings? This is an evil picture and it is unlawful to nurture children upon it.

This is what the Kuffar want. They want us to oppose what the Messenger of Allah صلى الله عليه و سلم prohibited us from.  And the Messenger صلى الله عليه و سلم prohibited us from pictures, and using them, and acquiring them. And those who spread it (cartoons) between the youth and the Muslims, claiming that it is from nurturing (the children) then this is immoral nurturing. And the correct nurturing is to teach them what will benefit them in their religion and worldly affairs.

Link: http://www.ajurry.com/vb/showthread.php?t=12724

Q: What is the ruling on watching and buying islamic animated-cartoon movies, given that these movies present purposeful and beneficial stories for children which promote good character, dutifulness to parents, honesty, offering Salah (Prayer) regularly and the like. These animated movies are intended as good substitutes for television which has become widespread. However, the problem we face is related to the fact that such movies present hand-drawn pictures of humans and animals. Is it permissible to watch these animated cartoons? Please advise. May Allah reward you with the best!

A: It is not permissible to buy, sell or use cartoon movies, because they include Haram pictures. Raising children should be done in ways that are Islamically acceptable with regard to teaching, disciplining, encouraging them to offer Salah and taking good care of them.

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

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light - tape no. 787

Polygyny : The condition or practice of having more than one wife at one time.

~

This is a much needed admonition to the muslimaat upon the sunnah, and may Allaah grant both men and women the akhlaaq (manners) to deal with such situations.  shaykh al-albaani (rahimahullaah) says:

“Of course, I believe that that is not allowed for (the woman) (to come between her husband and polygyny) because of two reasons: The first (reason) is that she is hindering (her husband) from the path of Allaah, and other (reason) is that she is opposing the command of her husband. Because you know…that the obedience of a woman to her husband is obligatory the way the matter is with regard to the obedience of an individual from the individual members of a nation toward the Muslim ruler, with an obedience which I don’t say is blind but rather a complete obedience, except what is made an exception in the islamic legislation, which is (obeying someone) in disobedience to Allaah. And from this results islamically legislated rulings which (state) that if the Muslim ruler commands that which is fundamentally allowed, this command becomes obligatory for the one who is commanded with it to carry it out, because it is the command of the ruler. Exactly likewise is the command with respect to the husband with his wife.

So if the husband commands his wife with some command while that command is allowed in the foundation of the islamic legislation and while the woman is able to carry it out, then it is obligatory upon her to obey him. And if she does not obey him, then she has disobeyed Allaah and His Messenger [sallAllaahu 'alayhi wa sallam]. So, concerning that which the woman undertakes of using hindrances that come between her husband and that which he wants to attain from what Allaah, the Mighty and Majestic, has allowed, let alone if the allowed (matter) is that which is desirable (and) permissible, then no doubt she will be disobedient twice over. The first time is that which preceded when I mentioned that indeed she is cutting off the path (of Allaah); and the other matter is that she is opposing her husband in a command that she has no right to oppose while she is able (to obey his command) and while he is not commanding or not wanting to do (an act of) disobedience to Allaah.”

~

Source : Asaheeha Translations

PS : Webster’s New World Dictionary defines Polygamy as “the practice of having two or more wives or husbands at the same time.”  Since Muslim women are not allowed to have two or more husbands at the same time, let’s find a better word:  Polygyny.  The same dictionary defines polygyny as “a practice of having two or more wives at the same time.” Polyandry (Greek: poly- many, andros- man) refers to a form of marriage in which a woman has two or more husbands at the same time

Aboo Qataadah al-Ansaaree  (may Allaah be pleased with him) said:

كَانَ رَسُولُ اللهِ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ يُصَلِّي، وَهُوَ حَامِلٌ أُمَامَةَ بِنْتَ زَيْنَبَ بِنْتِ رَسُولِ اللهِ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ ، فَإِذَا سَجَدَ وَضَعَهَا، وَإِذَا قَامَ حَمَلَهَا.
“The Messenger of Allaah (may Allaah raise his rank and grant him peace) would pray holding Umaamah bint Zaynab bint Rasoolillaah.   He would put her down when he prostrated, and then pick her up again when he stood up.”

This hadeeth was collected by al-Bukhaaree (516) and Muslim (543).

In another wording collected by al-Bukhaaree (5996):

خَرَجَ عَلَيْنَا النَّبِيُّ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ ، وَأُمَامَةُ بِنْتُ أَبِي العَاصِ عَلَى عَاتِقِهِ، فَصَلَّى، فَإِذَا رَكَعَ وَضَعَ، وَإِذَا رَفَعَ رَفَعَهَا.
“The Prophet (may Allaah raise his rank and grant him peace) came out once (to lead the prayer) with Umaamah bint Abil-’Aas on his shoulders.  He prayed, placing her down when he bowed and picking her up when he stood up.”

Points of Benefit from this Hadeeth:

* The hadeeth proves the permissibility of carrying a baby girl to the masjid and during the prayer.

* Male parents and educators should not be shy to openly show affection to small children in different ways in front of other people, as it is not a weakness in manhood, rather it is an important part of manhood, since our best example of true manhood, the Messenger of Allaah (may Allaah raise his rank and grant him peace) used to openly show affection to small children in front of the people.

* Carrying small children to the masjid, and during the prayer, will help them to love the worship of Allaah, the people who do it, and the places it is done in.

* Carrying small children during the prayer is another way to show them mercy.  The Prophet (may Allaah raise his rank and grant him peace) would even carry Umaamah in a merciful and gentle way.  Al-Haafith Ibn Hajr (may Allaah have Mercy on him) said, “When he bowed or prostrated, he would put her down on the ground so that she would not fall.  Then it seems that she loved him so much that she could not remain on the ground, perhaps saddened to be away from him, so he would have to pick her up again once he stood up.” (Fat-hul-Baaree 10/429)

* The hadeeth stresses the importance of having mercy on children, to the extent that some scholars gave it priority over complete devotion to the prayer.  Al-Haafith Ibn Hajr (may Allaah have Mercy on him) said, “Here there was a clash between complete dedication to the prayer and tending to the needs of a child, and he gave preference to latter.” (Fat-hul-Baaree 10/429)

Others might argue that complete devotion to the prayer does not exclude giving consideration to the needs of those around us, and thus, there was no real clash of priorities in the first place.  The very one who ordered us to pray devoutly is the one who held Umaamah in the prayer, picking her up and putting her down repeatedly. (1)   Al-Haafith Ibn Battaal (may Allaah have Mercy on him) said, “There was nothing in his carrying of Umaamah that contradicts the devotion we are ordered to have in our prayers.  This action of his (may Allaah raise his rank and grant him peace) is a truly a great example for us to follow.  We should pattern our behavior after his actions and how he was so merciful and kind to all children, no matter their age.” (Sharh Saheeh al-Bukhaaree 9/212, abridged)

* Shaykh ‘Abdullaah al-Bassaam (may Allaah have Mercy on him) said,
“This hadeeth illustrates the humbleness of the Prophet (may Allaah raise his rank and grant him peace), his good manners, and the mercy he showed to the young and old alike.  He was our best example of good manners, gentleness, and mercy in his dealings, especially with children and people with weaknesses.” (Tawdheeh al-Ahkaam 52-53, slightly adapted)

And Allaah knows best.

(1) He is also the one who shortened his recitation when he heard a child crying, and he is also the one who prolonged his prostration to let a child finish playing on his back! (sallallaahu ‘alayhe wa sallam)

Moosaa ibn John Richardson

http://salafitalk.net/st/viewmessages.cfm?Forum=29&Topic=6113

Related Links:

• Showing Mercy Towards Children is a Means of Achieveing the Mercy of Allah
  From Umm ‘Abdillah Al-Waadi’iyyah’s “My Advice to the Women”

The Dislike of Marriage with Women from the People of the Book

In the name of Allah the Most Beneficent Most Merciful,

The Dislike of Marriage with Women from the People of the Book -nowadays- and its Evil Consequences
by Sheikh ‘Abdul ‘Azeez bin Baaz -may Allah have mercy upon him- [Reference below]:

The Imaam, the Father Sheikh ‘Abdul ‘Azeez bin ‘Abdillah bin Baaz -may Allahs mercy be upon him- says:

Marriage with other than Muslim Women contains in it elaboretness. [TN: It's not as simple as we think. And the Sheikh will explain bi ithnillah]. Idolatresses, Communist and likewise Buddhist Women are not permissible to marry. As for chaste women from the People of the Book who are known for having chastity, decency and being distant from the avenues of fornication, they are considered the chaste ones.

So it is permissible for a Muslim Man to marry a chaste woman (from the People of the Book). However he leaves off that which is more virtuous and foremost and what is farther away from evil (i.e. marrying the Muslimah).

Because marrying this women could perhaps lead him to becoming a Christian (or Jew) -and Allahs refuge is sought- or possibly lead the children to becoming Christians (or Jews). And this is the reason why ‘Umar and a group from the Salaf disliked that (type of marriage although it is permitted) fearing for that person the evil consequences behind it. Nontheless the origin is that it is halaal (lawful).

Just as He the Most High and Exalted says in His Noble Book in Surah al-Maaidah: {Made lawful to you today are At-Tayyibat [all kinds of Hall foods, which Allh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits). The food of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr, desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse nor taking them as girl-friends.}5:5

Thus Allah has permitted marriage to those women from the People of the Book (who are chaste). And a Muhsanah is one who is free, chaste and known (to the people) for chastity and decency. So when is this known from her?! When is it known that she is chaste in (places like) America or England or in any place?! This is petrifyingly dangerous. The advice is that he (the Muslim Man) should not marry her (the disbelieving women from the People of the Book) But if you find a chaste woman (from amongst them) who her chastity can be testified to then it is permissible to do so, yet he leaves off what is better (i.e. a Muslimah).

Because it is a means for him becoming a Christian (or Jew) due to his love for her or his children after him whether it be during his lifetime or after his death.

And there is no might or power except with Allah!

And may peace and blessings be upon our Prophet Muhammad, his family and companions.

Taken from: http://sahab.net/home/index.php?Site=News&Show=885

Translated by: Abu Fouzaan Qaasim

Related Links:

• Choosing The Desired Wife - by Ibrahim Abu Khalid , Taken from troid.org
  Find out what one should look for in a prospective wife.
• Some Authentic Ahaadeeth on Marriage
  Taken most of them from the book ‘Saheeh Al Jaami’ As Sagheer wa Ziyaadatuhu’ by the scholar, the Muhadith of our age, Muhammad Naasir ud Deen Al Albaanee. Two of the proofs were taken from It’haaf Al Karaam Ta’leeq Alaa Buloogh Al Maraam by Shaykh Safee Ar-Rahmaan Al Mubaarakfooree.{The one who wrote Raheeq Al Makhtoom}

O Muslims Avoid Oppression amongst Yourselves – especially towards your spouse

"Avoid oppression, because oppression will result in deep darkness on the Day of Ressurection."
[Recorded by Muslim and others]

The two spouses should be fair and just in dealing with each other.
They should avoid oppressing one another in any way.
They should not take unfair advantage of their rights, or abuse each other through their distinctive qualities.
Oppression has been prohibited by Allah (subhanahu wa ta’ala) even upon Himself! Abu Tharr(radiyallaahu anhu) reported that Allah’s Messenger (sallallaahu alaihi wasallam) said:

Allah says, "O My servants! I have indeed prohibited injustice upon myself and made it prohibited among you, so do not oppress one another." [Recorded by Muslim]

Let not feelings of superiority and dominance creep into the heart of either of the two spouses, causing him or her to oppress the other spouse, thinking that he or she has accomplished thereby a well earned victory.
Let them both ponder over the above hadiths, and let them beware of a secret curse that may arise from the heavy heart of an oppressed soul.
Anas bin malik (radiyallaahu anhu) reported that Allah’s Messenger (sallallaahu alaihi wasallam) said:

"Avoid the oppressed’s supplication (against you), even if he was a kafir, because there is no barrier in its way (to Allah)." [Recorded by Ahmed, Abu Ya'la , and others. Verified to be hasan by al-Albani as sahih no 767 and sahih ul-jami no 119]

And oppression is never forgotten, and will never go unpunished.
Abu Hurayrah (radiyallaahu anhu) reported that Allah’s Messenger (sallallaahu alaihi wasallam) said:

"Whoever has oppressed his brother in regard to his honor or property should beg for his forgiveness today – before it will be taken from him on a day when there will be no dinars or dirhams: If he has good deeds, some of them will be taken to the amount of his oppression; and if he has no good deeds, some of his (oppressed) companion’s sins will be taken and loaded upon him." [Recorded by al-Bukhari and Ahmed

Source: "The Fragile Vessels (Rights and obligations between the spouses in Islam)"

Purchase this book @ troid.org : Islamic Store: The Muslim Family 3, The Fragile Vessels

May Allah the Almighty guide and protect us All Ameen

Related Links:

• Check other articles/books/audio related to [Family]

  Essential Rights – by Shaykh Muhammad Saleh Al Uthaymeen Short work detailing the basic rights due to God, his last Messenger, parents, siblings, children, spouses, neighbors, communitys, other citizens, and the world itself. The right of Allah – Prophet – Parents – Children – Relatives – Spouse – Governor and the people The right of Neighbors – Muslims – Non Muslims

How to deal with the Teenage Phase ?

Q: How did the Prophet (peace be upon him) deal with the teenage phase of Muslim youth, in order to help them go through this stage?

A: The Prophet (peace be upon him) paid great attention to Muslim youth, and gave them and their parents special guidance and directives.

He gave the parents these instructions:

Command your children to pray when they become seven years old, and beat them for (neglecting) it when they become ten years old; and arrange their beds (to sleep) separately. Reported by Ahmad and Abu Dawud.

He (peace be upon him) addressed the youth by saying: ‘O young people! Whoever among you is able to marry, should marry, for marriage helps him lower his gaze and keep his virtuousness, and whoever is not able to marry, is recommended to observe Sawm (fast), for Sawm diminishes his sexual desire. (Agreed upon by Imams Al-Bukhari and Muslim)

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

Permanent Committee for Scholarly Research and Ifta’

Related Links:

• A Description of the Muslim Youth – Shaykh Zayd al-Madkhalee
• Dilemma Facing the Youth - Shaykh Muhammad Saalih al-Uthaymeen
• Erroneous principles that some youth act on – Shaykh Muhammad Naasiruddeen al-Albaanee
• Marrying at an early Age and Its Benefits – Shaykh Saalih Ibn Fawzaan al-Fawzaan
• [] The Life of Abdullaah bin Zubair – Shaikh Muhammad al-Anjaree [PDF]
  A glimpse at the life of this youth, who had the signs of boldness and courage as a young child, and his absence of fear of the creation. A touching narrative, by Shaikh al-Anjaree
• [Buy] Islaam’s Solution For The Problems Facing Todays Youth:
  By Shaykh Muhammad Ibn Saalih Al-Uthaymeen & Shaykh Saalih Ibn Fawzaan al-Fawzaan

Audio

• Brief Commentary on "Questions & Answers for the Youth Which the Elders are also In Need of " [ Download Courtesy : www.Mahad-ul-Furqan.org ] – by Shaykh Salim at-Taweel (Arabic/English]
  Part 01 – 02 – 03 – 04 – 05 – 06 – 07 – 08 – 09 – 10 – 11 – 12 – 13 – all are in mp3 format
• [Buy] The Prophet’s Mannerism with the Youth - by Abu az Zubayr Shadeed Muhammad

Mahr should be a small amount and that people should not compete

[Q]: I and many others have observed that many people are very excessive when it comes to the matter of the mahr (wedding dowry that is paid to the bride), and that they seek great amounts of mahr when it comes to the marriage of their daughters, and they stipulate as a condition the giving of other gifts to them, along with the mahr. This wealth that people demand in such cases, is it halaal (lawful) or haraam (unlawful)?

[A]: What is prescribed in the Sharee’ah is that the mahr should be a small amount and that people should not compete with each other in this regard, acting in accordance with the many ahaadeeth which are related about this. They should also help facilitate marriages and be keen in preserving the modesty and decency of the young Muslim men and women. And it is not permissible for the awliyaa (guardians of the brides-to-be) to demand and stipulate gifts for themselves, since they have no right at all in this matter. Rather the right belongs to the woman, and in some particular cases to the father. He may stipulate a condition as long as it does not harm the daughter, nor lead to the delaying of the marriage. However, if the father forgoes such a right then this is better and more preferable. Allaah – the One free from all defects – says: "And marry those amongst you who are single and also marry the pious of your male and female slaves. If they be poor, Allaah will enrich them out of His Bounty." [Soorah an-Noor 24:32].

In the hadeeth of ‘Uqbah ibn ‘Aamir radiallaahu ‘anhu, the Prophet sallallaahu ‘alayhi wa sallam said: "The best dowry is that which is easy." This was narrated by Abu Daawood and al-Haakim who authenticated it. And once a woman offered herself to the Prophet sallallaahu ‘alayhi wa sallam for marriage. However, one of his Companions desired to marry her, so the Prophet sallallaahu ‘alayhi wa sallam said [regarding the mahr]: "Bring something, even if it be an iron ring." So when he could not find even this, the Prophet sallallaahu ‘alayhi wa sallam married them for the dowry that the man would teach whatever of the Qur’aan he knew to her. 2

And the dowry of the Prophet sallallaahu ‘alayhi wa sallam’s wives was five-hundred dirhams, which is equivalent to one-hundred and thirty riyaals today. And his daughters were married for the mahr of four-hundred dinaars, which is equivalent to one-hundred riyaals today. Allaah – the Most High – said: "Indeed in the Messenger of Allaah you have a most beautiful example to follow." [Soorah al-Ahzaab 33:21].

So whenever the difficulties relating to marriage are lightened, then preserving the modesty and decency of young men and women becomes easier, shameful and evil deeds decrease, and the Ummah – as a result – will increase in number. However if this matter is made difficult, and people continue competing with each other with regards to the mahr (dowry), then the number of marriages will decrease, fornication will become more widespread and more young men and women will remain unmarried – except those whom Allaah saves.

So my sincere advice to all the Muslims, wherever they may be, is to facilitate the marriage process and to cooperate in this and make it easy. They should turn away from demanding excessive mahr and avoid unnecessary hardships and difficulties in the waleemah (wedding-feast). Rather, they should content themselves with a waleemah that is according to the Sharee’ah, in which the burdens and difficulties for the husband and wife are minimal. May Allaah improve and rectify all the affairs of the Muslims and may He give them the guidance and ability to cling to the Sunnah (Prophetic guidance) in all matters. 3

2. Related by Abu Daawood in his Sunan.
3. Al-Fataawa (1/168-169).

Source : Concerning Everyday Issues published Al-Istiqaamah . Check others by clicking on the below

Question answered by Shaykh Muqbil ibn Haadi (rahimahullah):

Q.  On a rainy day how does a person pray? Does he pray alone or does he gather his family and pray congregation?

A.   He gathers his children and wife and leads them in Salah in his home. The men pray behind him. Then the women form a rank behind them. And even if there is only one woman she must still form an independent row based on the hadeeth from   Anas(may Allah be pleased with him) ,”I prayed behind the messenger of Allah and the women stood behind us.” If a woman is by herself she forms a rank by herself. And if there is a man in the house he should pray next to leader of the Salah, while the women stand behind them and the same goes for the children. They should form a row behind the Imam. The children should pray in the same row with the man; as the one praying behind the man should be at the age of discernment. This is based on the hadeeth where the Prophet(peace and blessings be upon him said,”

لِيَلِيَنِى مِنْكُمْ أُولُو الأَحْلاَمِ وَالنُّهَى

“Let those of intellects stand behind me”collected by Muslim(123)

Hence the person behind the Imam should be at the age of discernment. Now as for placing the children at the end of lines here or there then there is no problem with this action. It isn’t a must for the men to be in one rank, and the children in one rank. Then   behind the kids the women form one rank. It has been reported that the companions used do this during the Prophet’s (peace and blessings be upon him) lifetime. Meaning the men formed a rank, then the children behind them and subsequently the women behind them. However this hadeeth was reported with Shahar ibn Howshab in the isnad and he is criticized. The child should pray next to their elders based on the hadeeth previously mentioned. Ash-Shawkani said this hadeeth proves that the child should close any gaps in the rows. The hadeeth is when Anas(may Allah be pleased with him)said,” I and another ghulam (child) prayed behind the Messenger of Allah(peace and blessings be upon him)and the women were behind us. Ghulam can be used to refer to child under the age of puberty. Another proof for this is the hadeeth

يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ

” Let the person who recites the Quran best lead the prayer.”Muslim(673)

‘Amr ibn Abee Salamah said, I was considered to be the most well-versed and well memorized of the Quran while I was seven years old. Therefore they let me lead the prayer. So it is permissible for a young child to lead the prayer. It’s permissible for a young child to form a separate rank and Allah knows best. So if there is a man and a woman what do they do? The man prays in front and the woman behind him alone.

[http://abuaaliyah.multiply.com/journal/item/29/Faataawa_Series_from_the_Scholars_in_Yemen_2_]

QUESTION:

Is it permissible for Muslims to put their children in the schools of the non-Muslims, knowing the many contradictions to the the Islaamic Sharee’ah that are found in their schools and the effects they have on our children? Specifically for:

(a) those who have a proper Islaamic school in their city, but it is expensive

(b) those who do not have a proper Islaamic school in their city, rather there are “Islaamic” schools run by people of innovation

(c) those who do not have any kind of Islaamic school whatsoever in their city

ANSWER: by Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

What is apparent to me, and Allaah knows best, is that it is not permissible under any circumstances for the Muslims to put their children in the schools of the non-Muslims. This is not permissible, expecially when these schools teach things that are foreign to the Deen, like the beliefs of the Christians or the Jews, or other impermissible things.

This is the case whether there is an Islaamic school in the city or not. No doubt, when one puts his children in the non-Muslims’ school while there is an Islaamic school in the city, this is even more severely prohibited than the one who does so and does not have an Islaamic school in his city.

[ This was the end of the shaykh's answer on the cassette. When asked over the telephone about the issue of Muslims putting their children in the schools of the people of bid'ah, the shaykh requested that the following be added to his answer: ]

And it is not permissible for the Muslims to put their children into schools where innovation is being taught, or things that are in contradiction to the Sunnah. The scholars are preventing students of knowledge from reading the books of the innovators, so how can it be permissible for little children to study in schools where innovations are taught?! Especially when they are not able to distinguish between Sunnah and bid’ah, their hearts may become attached to innovations, and Allaah’s Refuge is sought. So it is not permissible to put children in schools where innovation is taught.

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB010, dated 1423/6/25.

Check other Family and Children Articles