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. However, 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
Mourning for Kings and Rulers entail imitation of the Enemies of Islam – Shaykh Ibn Baaz (rahimahullaah)
All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.
There is, in the present time, a tradition in many Islamic countries that when a king or a leader dies, people must mourn for three days or more or less. Flags are lowered at half-mast and the State departments stop working.
Undoubtedly, these acts go against Shari`ah (Islamic law) and entail imitation of the enemies of Islam.
Authentic Hadiths related from the Prophet (peace be upon him) prohibit and warn people, except a wife, against mourning. The maximum period of mourning for a woman is four months and ten days, if the deceased is her husband, and three days or less for relatives. The other practices done during mourning a deceased person, whether a king or a leader, are prohibited in Shari`ah.
During the lifetime of the Prophet (peace be upon him), his son Ibrahim, his three daughters and others died, but he (peace be upon him) did not mourn them.
The leaders who joined the Battle of Mu’tah, including Zayd ibn Harithah, Ja`far ibn Abu Talib and `Abdullah ibn Rawahah (may Allah be pleased with them) were killed during the Prophet’s era but he (peace be upon him) did not mourn them.
Furthermore, the Sahabah (Companions of the Prophet) did not mourn the death of the Prophet (peace be upon him), the best of creation and prophets, nor did they mourn Abu Bakr Al-Siddiq (may Allah be pleased with him), the best of Sahabah and creation after the prophets. When `Umar, `Uthman and `Aly (may Allah be pleased with them), the best creation after the prophets and Abu Bakr Al-Siddiq, were killed, no one mourned them. The same was true with all the Sahabah and the Imams of Islam and guidance of Tabi`un (Followers, the generation after the Companions of the Prophet) and the next generation including Sa`id ibn Al-Musayyib, `Aly ibn Al-Husayn Zayn Al-`Abidin, his son Muhammad ibn `Aly, `Umar ibn `Abdul-`Aziz,Al-Zuhry, Imam Abu Hanifah, his two companions, Imam Malik ibn Anas, Al-Awza`y, Al-Thawry, Imam Al-Shafi`y, Imam Ahmad ibn Hanbal, and Is-haq ibn Rahawayh and many others. No Muslim mourned those people.
If this (mourning) were good, the Salaf (righteous predecessors) would have done it. All goodness lies in following them and evil lies in opposing them. Therefore, the Sunnah (whatever is reported from the Prophet) affirmed that what the Salaf did concerning avoiding mourning any person except for a dead husband, is the right action.
The mourning practiced nowadays for the death of kings and leaders is unacceptable in Islam. These practices entail imitating the enemies of Islam and result in much harm, such as suspension of public services. Consequently, the Muslim authorities and rulers must abandon these acts of mourning and follow the conduct of the Salaf.
Furthermore, the people of knowledge have to warn and inform Muslims about the ruling on these acts as they are obliged to advise people and cooperate in righteousness and piety.
I, therefore, for the sake of Allah, the Prophet (peace be upon him) and all Muslims, Imams and ordinary people, find it necessary to write this brief statement. I ask Allah (Glorified and Exalted be He) to grant Muslim rulers and subjects success to do what pleases Him and to follow Shari`ah and warn against opposing it. May Allah purify our hearts and deeds for He is the All-Hearer of supplication, the Ever-Near. May Allah’s Peace and blessings be upon our Prophet Muhammad, his family and Companions.
Source: Fatwas of Ibn Baz (rahimahullaah) - http://www.alifta.net
Sahih Bukhari : ”Book of Menses”: No. 311 - Narrated Um-’Atiya:
We were forbidden to mourn for a dead person for more than three days except in the case of a husband for whom mourning was allowed for four months and ten days. (During that time) we were not allowed to put kohl (antimony eye powder) in our eyes or to use perfumes or to put on colored clothes except a dress made of ‘Asb (a kind of Yemen cloth, very coarse and rough). We were allowed very light perfumes at the time of taking a bath after menses and also we were forbidden to go with the funeral procession.
The Masjid of The People of Innovation is Cleaner and More Comfortable….!!! – Answered by Sheikh Saleh al Fowzan
Answered by Sheikh Saleh al Fowzan at the end of his lesson on 28 Thul Hijjah 1434h. | Saturday November 2nd, 2013
بسم الله الرحمن الرحيم
Some people in our country pray and attend the masaajid (plural of masjid) of the people of innovation and desires. When we advise them, they respond: These masaajid are cleaner and more comfortable than the masaajid of Ahlu Sunnah!
How should we respond to their statement, and is it allowed for one to perform (such an) action?
If this person intends to go there to admonish them, correct them, and display the Sunnah, then there is no problem in him going, and this is something good. As for him saying that they (the masaajid of the people of innovation and desires) are cleaner and, and… This speech is erroneous, and it is an indication that he prefers the people of innovation over the people of the Sunnah. This is a very dangerous affair. In addition, why doesn’t he clean the masaajid of the people of the Sunnah? He should seek reward from Allah and clean the masaajid, or find someone to clean them.
(Q&A at end of lesson)
The speech of our beloved father is a clear indication that the people of the Sunnah should act upon the following:
- They should strive to be in the company of the people of the Sunnah
- They should strive to help with the upkeep of the masaajid of the people of the Sunnah
- They should be diligent and eager in providing any and all forms of support (physical, financial, etc) to the masaajid of the people of the Sunnah
- Those in charge of the masaajid should try their best to thorough keep these places of worship clean, comfortable, and free of all forms of harm (shirk, innovation, fitna, hizbiyah, dirt, filth, etc.) 
- If a person of the Sunnah attends a masjid of the people of innovation, he should admonish them, correct them, or call them to the Sunnah.
Mustafa George DeBerry
28 Thul Hijjah 1434h. | Saturday November 2nd, 2013
 Sheikh Saleh ala Sheik said: It is upon the individuals responsible in the masjid to make it a place of good, kindness, and learning. They should likewise make it a place of comfort, relaxation, unity of the hearts and assisting upon good, righteousness and taqwa. (Al Aimah wa Muathinoon pg. 5)
Sheikh Ahmad an Najmi (may Allah have mercy on him) said: Being that the masjid is the source of all good, it is mandatory upon those who are responsible for the masjid to only allow those who are qualified to be responsible for the masjid. Those who teach in it, it should be known by way of their lectures, sermons, speeches and lessons, that they call to that which is supported by the Book, the Sunnah and the guidance of the Salaf as Saleh. As for the individual who is accused; based on proofs, that he is a hizbee and he spreads, supports and calls to innovation, they should forbid this person from teaching in the masjid. (The Place of the Masjid in Islam pg. 90)
Posted from: http://knowledgeofislamblog.wordpress.com
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Shaykh Bin Baz (rahimahullaah) said:
If the people of the truth remained silent about clarifying it, then certainly those upon error would continue upon their errors, and others would follow them in error; likewise, those who are silent will have drawn on themselves the sin of concealment about which Allah (subhanahu) threatened them:
Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse, except for those who repent and correct themselves and make evident [what they concealed]. Those – I will accept their repentance, and I am the Accepting of repentance, the Merciful. [Surah al-Baqarah (2):159-160]
Indeed, Allah took a covenant with the scholars from the People of the Book to clarify the book for the people and not to conceal it, and he blamed them for throwing it behind their backs, and he warned us from following them. So, if Ahlus-Sunnah remained quiet about clarifying the mistakes of those who oppose the Qur’an and Sunnah, they have resembled the People of the Book whom Allah is angry with and those who are astray.
Likewise, Shaykh Bin Baz (rahimahullaah) warned by name. He said: “Usamah b. Laden is from those who cause corruption on earth. He searches out evil, corrupt paths, and he exited from obedience to those in authority.”
Translated by: Abu Adam Finch (hafidhahullaah)
Translation Completed: 28th of Dhul Hijjah,
1434 AH Makkah, Kingdom of Saudi Arabia
 ‘Abdul-‘Aziz b. Baz, Majmu al-Fatawa, v.3/pg. 72
 Jaridatul-Muslimin, Date: 9/5/1418 AH
Posted from PDF @ http://embodyislam.org
A person should not underestimate Shirk (polytheism; associating partners with Allaah in worship) and say: “This is [only] minor Shirk.”
What are examples of Minor Shirk?
For example swearing by other than Allaah. Like swearing by the Prophet, swearing by so-and-so and swearing by the amaanah (trust). He – sallal-Laahu ‘alayhi wa sallam – said:
من حلف بغير الله فقد كفر أو أشرك
“Whoever swears by other than Allaah, has disbelieved or commited Shirk.”
He – ‘alayhi assalaatu was-salaam – said:
لا تحلفوا بآبائكم، من كان حالفا فليحلف بالله أو ليصمت
“Do not swear by your fathers. Whoever wants to swear, let him swear by Allaah or be silent.”
So it is not permissible to swear by other than Allaah, the Mighty and Majestic. And this flows on the tongue of many people, making use of habits and blindfollowing. So it is obligatory to repent from this and to beware of it! A person should not swear except by Allaah, the Mighty and Majestic. If he wants to swear, then let him swear by Allaah or be silent.
Also, from the types of Minor Shirk, is a small amount of riyaa’ (showing off). Like a person praying while loving that the people praise him [for doing this], or giving charity while loving that the people praise him. He does righteous deeds while loving that the people praise him (for it); this is riyaa’! This nullifies the deed in which it took place. If he performs a deed that has riyaa’ in it, then it is nullified and he receives no reward for it. But it does not nullify the other deeds like Major Shirk does. Rather it only nullifies the deed in which it took place. So the one who shows off his deeds, has associated partners with Allaah – the Mighty and Majestic - in that deed, but it is Minor Shirk. It nullifies his deed and he receives no reward for it.
And when it happens a lot and it becomes a habit in all of his deeds, it becomes Major Shirk, like the riyaa’ of the munaafiqoon (hypocrites). The munaafiqoon are in the lowest depths of the Hellfire because they do good deeds only to be seen (by people). All of their deeds are riyaa’! They do not intend the Face of Allaah with their deeds. They only want the praise of the people for them and to hide behind Islaam while their hearts are disbelieving. This is Major Nifaaq (hypocrisy) and Major Riyaa’.
إِنَّ ٱلْمُنَافِقِينَ يُخَادِعُونَ ٱللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوۤاْ إِلَى ٱلصَّلاَةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلاَ يَذْكُرُونَ ٱللَّهَ إِلاَّ قَلِيلاً
“Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them. And when they stand up for As-Salaah (the prayer), they stand with laziness and to be seen of men, and they do not remember Allaah but little.”
So riyaa’ is of two types. The first type is Major Shirk, and this is the riyaa’ of the munaafiqoon, those who have no Eemaan (faith, belief) in their heart at all. The second type is the riyaa’ of the believers, those who have Eemaan and Tawheed in their hearts. But Shaytaan beautifies for them the love for praise and the love for sum‘ah (performing good deeds [like reciting Qur'aan] in order to be heard). This doesn’t make them exit the religion, but it prevents them from receiving a reward for their deeds in which riyaa’ took place.
So a person should be afraid [of falling into this]! This is why he – sallal-Laahu ‘alayhi wa sallam – said to his Companions:
أخوف ما أخاف عليكم الشرك الأصغر
“That which I fear the most for you is Minor Shirk.”
Then when he was asked about it, he said:
A person stands up, prays and beautifies his prayer, because he sees someone looking at him. The Messenger – sallal-Laahu ‘alayhi wa sallam – feared this for his Companions, so how about other than them? So this is dangerous aswell! One should not have a relaxed attitude towards it.
And from Minor Shirk, is Shirk in statements. Like saying: “Had it not been for Allaah and you, this and that wouldn’t have happened.” This is not permissible. This is Shirk in statements. And if he believes this with his heart, it becomes Major Shirk! But if he didn’t intend it and it only flowed on his tongue, then this is Minor Shirk. And that which is obligatory to say is: “Had it not been for Allaah and then for you…”, “As Allaah wills, and then you will.” Because a man said to the Prophet – sallal-Laahu ‘alayhi wa sallam -: “As Allaah and you will.” Then he (the Prophet) said:
أجعلتني لله ندا؟ قل: ما شاء الله وحده
“Have you set me up as a rival to Allaah? Say: “As Allaah alone wills.””
So it is not permissible for you to gather the Creator and the creation together in any affair with the letter و (and); [for example by saying:] “As Allaah wills and you will,” “Had it not been for Allaah and you…” Rather you should use ثم (then): “As Allaah wills, and then you will,” “Had it not been for Allaah, and then for you…” Because ثم (then) is used for tarteeb (order) and ta‘qeeb (sequence). As for و (and) then it is used to gather (two or more affairs) unrestrictedly, it does not imply tarteeb or ta‘qeeb. This is why you shouldn’t use the و (and). And this is what ‘Abdullaah ibn ‘Abbaas – may Allaah be pleased with both of them – explained the Statement of Allaah – the Most High – with:
فَلاَ تَجْعَلُواْ لِلَّهِ أَندَاداً وَأَنْتُمْ تَعْلَمُونَ
“Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped).”
He (‘Abdullaah ibn ‘Abbaas) said that this refers to someone saying: “Had it not been for Allaah and you…” “Had it not been for the dogs, then the thieves would have come to us.” “Had it not been for the duck in the house, the thieves would have come to us.” Ascribing affairs to other than Allaah, this is Minor Shirk. And it is obligatory for you to beware of this.
Translated by: Yâsîn Abû Ibrâhîm
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Speak to the people with what they know (understand), would you like that Allaah and His Messenger are belied? – Shaykh Saalih aal Ash-Shaykh
Explanation of the narration: حدثوا الناس بما يعرفون (Speak to the people with what they know)
By Shaykh saalih aal Ash-Shaykh
In Saheeh al-Bukhaaree it is said that ‘Alee (ibn Abee Taalib) said:
حدثوا الناس بما يعرفون، أتريدون أن يكذب الله ورسوله؟
“Speak to the people with what they know (understand), would you like that Allaah and His Messenger are belied?”
This contains proof that some knowledge is not suitable for everyone. For verily, from knowledge is that which is specific, even if it is beneficial in itself and from the affairs of Tawheed, but perhaps many of the people don’t know it. And this is from the likes of some affairs of the Tawheed of al-Asmaa’ was-Sifaat (Names and Attributes), from some issues of al-Asmaa’ was-Sifaat and mentioning some of the Sifaat (Attributes) of Allaah, the Mighty and Majestic: this is not suitable for everyone. Even for some of those who seek knowledge, you might not mention some complex issues of al-Asmaa’ was-Sifaat. But they are commanded to believe in this generally, and to believe in that which is well known from the Book and the Sunnah. As for the complex issues of al-Asmaa’ was-Sifaat, then this is only for the elite (qualified) and it is not suitable for the general people (laymen) or the beginners in seeking knowledge. Because from it is that which confuses and that which might lead a person to belie Allaah and His Messenger, as ‘Alee said here, may Allaah be pleased with him:
حدثوا الناس بما يعرفون، أتريدون أن يكذب الله ورسوله؟
“Speak to the people with what they know (understand), would you like that Allaah and His Messenger are belied?”
So the relation of this athar (narration) to this topic, is that from the reasons of the rejection of al-Asmaa’ was-Sifaat is that a person speaks to the people with that which they don’t understand from al-Asmaa’ was-Sifaat. The people have a general belief in al-Asmaa’ was-Sifaat, by which their Tawheed, Imaan and Islaam is correct. So entering into the details of this is not suitable, except if the person who is spoken to comprehends and understands this. And this is not the situation of most of the people. This is why Imaam Maalik, may Allaah have mercy upon him, when someone in his presence narrated the Hadeeth of the Image (“Allaah created Adam in His Image”), he prohibited him from narrating it, because the laymen do not understand the likes of these issues well. And likewise some issues of al-Asmaa’ was-Sifaat, they are not suitable for the laymen. So the reason of rejection might be that you narrated to someone who does not understand this issue, so because this issue is above his intellect and above his level (of understanding) and above what he has attained of knowledge, this might lead him to rejecting something from the knowledge about Allaah, the Majestic and Most High, or rejecting something from al-Asmaa’ was-Sifaat. So that which is obligatory upon the Muslim – and especially the student of knowledge – is that he doesn’t make the people reject anything from that which Allaah – the Majestic and Most High – said or His Messenger – sallal-Laahu ‘alayhi wa sallam – informed about. And that which leads to this rejection, is that he speaks to the people with what they don’t know. He speaks to the people with a Hadeeth which their intellect doesn’t grasp. As has come in the other Hadeeth:
ما أنت بمحدث قوما حديثا لا تبلغه عقولهم إلا كان لبعضهم فتنة
“You do not speak to a people with a Hadeeth which their intellect doesn’t grasp, except that it results in a fitnah for some of them.”
And Al-Bukhaaree has named a chapter after this in as-Saheeh in Kitaab al-’Ilm with his statement:
“Chapter: Whosoever left some optional things out of fear that some people may not be able to understand them and may fall into something more severe.”
And this is from the important affairs which the teacher, the speaker, the admonisher and the preacher should understand: that he should speak to the people with what they know, and that he makes their Tawheed stronger and complete and that he increases their Imaan by way of that which they know, not by way of that which they reject.
Translated by: Yâsîn Abû Ibrâhîm
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