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What Is Ad-Da'watus-Salafiyyah?

Shaikh Saalih bin 'Abdil-'Azeez Aali Shaikh said,

"There is no such thing as ”study time” for the student of knowledge! This is because all of his time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge." ~ Al-Manhajiyyah fee Talabil-'Ilm"

Sunday, August 21, 2016

Tournament Prizes



Question: These days we find that there are different kinds of tournaments. In some tournaments, every team pays a fee which goes into a "pot" and the winning team takes all that is in the "pot." In other tournaments, all teams pay except for one, and again, the winning team gets all of the money, or at least some of the money, with the second and third place teams getting the rest. And then there are sporting competitions, wherein the different competitors pay absolutely no fee, with an outside entity paying for the prizes that go to the winners and runners-ups. Which of these are permitted in Islam?

Answer:When an outside entity, i.e not one of the competitors, pays for the prize that goes to the winners of a tournament, then this does not fall under the category of gambling which is forbidden. But if a competition consists of two teams or more, with each team paying a fee, and with the total amount going to the winners, then this is a form of the gambling which is unlawful, as Allah Almighty said:

"O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab (stone altars), and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaytan's handiwork. So avoid that in order that you may be successful."  (Al -Ma'idah 5;90)

The third kind of competition you mentioned- wherein one team does not pay a fee-is permissible in three kinds of sports only: archery, camel racing, and horse racing. These are permissible because they all involve skills needed for Jihad. The Messenger of Allah said,

"There is no competition except in three: archery, camel racing and horse racing.!

(Abu Dawood 2574, At -Trimidhi no, 1700 and An-Nasai' no,3616

Fatawa Islamiyah Shaykh Uthaymeen (p.258/259)

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Thursday, May 26, 2016

A Man Becomes Sick Due To His Adherence To The Religion


Question: A man from our city who adhered to the precepts of the religion suffered from a mental disorder . Some people said that he became sick because of the religion . And because of what he heard from the people , he shaved his beard and he no longer prays regularly. Is it permissible to say that he became sick because of his adherence to the regulations of the religion? And when a person says something like this, is he a disbeliever? 



Answer: Adherence to the religion is not the cause of any sickness; rather, it is the cause of all that is good in this world and in the hereafter. It is not allowed for anyone to follow those who are foolish if they say things similar to this. It is not allowed for him to shave his beard, to trim it, or to stay away from prayer in congregation . It is incumbent upon him to remain steadfast upon the truth, and to stay away from all of what Allah prohibited him from and His Messenger (Sallallahu alayhi wa Sallam), and being wary of what angers Allah and causes His punishment , Allah Almighty said




"And whosoever obeys Allah and His Messenger will be admitted to Gardens under which rivers flow (in Paradise), to able therein, and that will be the great success. And whoever disobeys Allah and His Messenger , and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment." 

(An-Nisa' 4:13-14)


He also said:



"Whoever fears Allah and keeps his duty to Him, He shall make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine.

(At-Talaq 64:2-3)


And:


"Whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him."



(At-Talaq 65:4)


As for the one who said that the illness, that struck him was because of his adherence to the 

religion, then this person is ignorant. It is required to reprimand him and he must be taught that adherence to the religion only results in good, and that when a Muslim suffers from something that distresses him, this only means that his sins and mistakes are being atoned for. As for calling such a person a disbeliever ; this question requires  a detailed answer to find this topic you can look at apostasy in the Books of Islam Jurisprudence. 

Shaykh Ibn Baaz (Faraway Islamiyyah: 309/312

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Friday, May 13, 2016

Does Shaykh Rabee Advise Before ahe Refutes (MUST READ)

Does Sheik Rabee advise before he refutes?
Translator’s note: The audio is present in Arabic for those who desire the word for word.
http://sahab.net/forums/showthread.php?t=347406
Questioner: It has been reiterated by some of those with us here in Riyadh that you have refuted some of the various movements.
Sheikh Rabee: Some of the what?
Questioner: Some of the various movements
Sheikh Rabee: Yes. 
Questioner: Refuted them with speech and written works, so did you advise them before you refuted them?
Sheikh Rabee: This is something which is known, it is well known that I give advice, such that the Haddadis consider this to be blameworthy and (they consider this to be) tamyee; may ALLAH fight them. By ALLAH, we do not do this except in order to protect the Salafis, By ALLAH I don’t want for a hair of a Salafi to fall, if a person attributes himself to the minhaj of the Salafi and he says, “I’m Salafi” and he associates with the Salafis and then he falls into a mistake, even something major, I am not quiet about it and all praises belong to ALLAH, I advise him, verbally and written to the best of my ability. So the first person I advised was Abdur Rahman Abdul Khaliq, I advised him and the Muslim Brotherhood. 
The Muslim Brotherhood, I used to advise them just like ibn Taymia used to advise all of the different groups. I used to advise them and advise them, and then I saw that they would not accept anything and they did not want to change, so it was finished. We left them, and we began to write about their Sheiks, those whom had died and their beliefs had begun to spread and groups began to form around them. And there was no other possibility except for us to make clear what they were upon. And this was done as sincerity for ALLAH and for His book and to protect the Salafi youth and to protect their intellect and their aqeedah and their minhaj; to protect them from this invading thought. 
Abdur Rahman Abdul Khaliq was my colleague he and I were on the same seat for four years, may ALLAH bless you. And he was with us and with the Scholars and like this and he was Salafi. And all that the Muslim has is what is apparent I don’t know what this man conceals, what was apparent was Salafiya to us.
He went to Kuwait, may ALLAH bless you, and good things were heard about him, and we encouraged him and we were pleased with his students. But we only felt that he had some Ikhwani thoughts in his minhaj and in his writings. So I wrote to him some advice, I wrote for him two booklets each one containing five pages explaining in detail the mistakes that he had fallen into. 
He came to Medina; and he never came one time except that I would go to him at his brother’s house and advise him, and I would take him to my house and advise him, and I would take him in the car and advise him; and I would make clear to him the dangers of the minhaj that he was treading upon. And I would strike for him examples of the people who used to be upon Salafiya but when they entered into politics they deviated and the end result of their students is that they became secularist as a result of them being preoccupied and engrossed in politics; may ALLAH bless you.
And I advised him, and I advised him, and he is younger than me. And I received from him respect and appreciation and it was as though he was going to accept my view, but I noticed that he was following a specific path. I was patient many long years continuing in the advice. And his students and his friends would come to me and say, “Be patient with him and advise him, it will not be a problem.
And I don’t seek division, but when it reached the level that he began to insult the Scholars; “Blind, kneeling upon the chest of the Umma”, may ALLAH bless you. He would praise the different groups, and he saw that entering into these groups was jihad, and that increasing these groups was from jihad, etc. And he would insult the Salafi Minhaj, and he would say this Salafiya is blind following and that it is not worth anything. …And he would ridicule, and ridicule and he would say the Scholars don’t have with them anything of knowledge except for the peel, (Meaning they don’t have the core or the essence of the knowledge) and they don’t have with them any Tawheed except what they knew from Sheik Islam Muhammad bin Abdul Wahab, and this Salafiya is blind following, blindness, etc. 
Reviling, Defaming the Salafi Minhaj and its Scholars. Something like this one can not be quiet about, once it reaches this level and it becomes public and fitna. So I wrote a refutation against him, a strong refutation. He replied to me with lies. By ALLAH he doesn’t refute me except with lies and deceit. So I refuted him a second time and a third time.
Al Haddad, I advised him, Bashmeel, I advised him, Fareed, I advised him. I sat with them and I advised them. By ALLAH, I was devoted to keeping them from leaving the Salafi Minhaj.
Al Haddad, I advised him, Bashmeel, I advised him, Fareed, I advised him. I sat with them and I advised them. By ALLAH, I was devoted to keeping them from leaving the Salafi Minhaj, but they refused everything except defiance, kharooj and foolishness; may ALLAH bless you. Some of the people refuted Al Haddad and he attacked with his grief and affliction and lies, his fabrications. And he travels on a path; by ALLAH it resembles the path of Sadam’s destruction of the (oil) wells in Kuwait, he sets the books afire and sets its people on fire with his lies and wickedness. May ALLAH bless you.
Salman…In the issue of “The victorious group”… I wrote my book and sent it to him with Ahmad, Ahmad Al Abeed; I was his supervisor when he was going for his masters at the Islamic university. And another one from the Emirates, from Sharjah I forget his name. I sent my book to him and they put it in the hand of Salman. 
And I waited for a year and a half; seeking to obtain from him an answer either by phone or by letter or by way of another person. I did not receive an answer from him. I didn’t print my entire book I’m waiting; seeking to cut off the fitna, seeking harmony and seeking to unite and hoping for his return to the truth and for him to leave alone those things. I refuted him in the issue of “The victorious group” and concerning a number of his books, telling him he made mistakes here and here and here, and here is a dangerous mistake; may ALLAH bless you. And he portrayed Ahlus Sunna and the people of hadith with a very evil portrayal, saying that they don’t enjoin the good and they don’t forbid the evil etc, etc. diminishing them. So I refuted him, with knowledge and with the proof and then I waited for an answer, but I didn’t receive an answer from him. 
I told them to print the book (The book refuting Salman); so they went and began to threaten the owner of Dar Sahab, because he’s Egyptian. They sent some people to threaten him about printing the book, they sent some officers. 
He called me crying saying “they sent some officers; they sent one from the organization threatening me.” I said to him don’t be afraid, never, don’t believe them; go print the book. Then he went and printed the book. 
Then they came to me saying, oh Sheikh look, we’re brothers we’re not dividing. I said to them, let Salman pronounce his return to the truth now and I will burn my book, and if not then I shall put it back out. He didn’t do anything, so I said, “spread the book spread the book”. 
Bakr Abi Zaid, I advised him, may ALLAH bless you. I called him myself.
Bakr Abi Zaid, I advised him, may ALLAH bless you. I called him myself and I said to him, Oh Sheik before this… (Giving a prelude to the advice) I advised him and there was a prelude to the advice and there was patience with him. 
And the people were saying, “Refute him”. And I refused and I would say, “He is our brother, we will be patient, and we will excuse him. And when his book appeared, what’s the name of it? “Classification of the people between doubt and certainty”, the Hizbees published this book and they rejoiced over it and they spread it against the people of Medina. 
I called him and I said, “Oh Sheikh Bakr this book was put out against us.” He said, “I swear by ALLAH I did not write this against you”. “And you, I swear by ALLAH, I am at your service. I swear by ALLAH I did not intend you.” I said to him, “Did you intend the Haddadees?” He said to me, “Yes”. He said this to me in his office in Taif. 
I said to him may ALLAH reward you with good, write two lines for the people, may ALLAH bless you. Say to them, I swear by ALLAH I did not intend our brothers in Medina. I say to him, and it’s said now that you are defending the Hizbees. He said, I swear by ALLAH I did not intend except to defend Sheikh bin Baz and his brothers. 
I said to him, write another line. Write two lines only, saying that you did not intend the people of Medina. And that you were only defending the Scholars like Sheikh Bin Baz and his brothers. Then leave the people to spread this. He said to me, “agreed”. 
I waited and waited, and I waited for a period of time and nothing came to us. The people were contacting the youth from here and from there and they were spreading the book. The Salafis were being burned, I said no, we will be patient, he is our brother we will be patient. And he promised (to do) a retraction since (the month of) Muharam approximately until Ramadan. When there appeared some papers from him that were being spread, they were being spread may ALLAH bless you. They were being passed out in Ramadan during the last ten days, they spread it against the Salafis, and may ALLAH bless you. 
I called him; I said oh Sheikh Bakr, he said yes. I said I have with me four papers (I don’t know I forgot now, maybe four papers). I have in front of me papers with your signature on them and they contain oppression of the Salafis, and they contain this and that. And they contain a defense of Sayid Qutb with falsehood. 
I want to know, and your name is on it, if it is from you oh Sheikh Bakr, I request from you an apology, and if it is from other than you then I request that you free yourself from it. He said, I swear by ALLAH they want to divide the brothers, they are corruption makers, they are oppressive; and he began to criticize them. 
I said to him, all of that is just talk and it’s of no use, either you apologize oh Sheikh Bakr or you free yourself from it if it is not from you; may ALLAH bless you. He said to me, and I don’t remember exactly what it was but the meaning was, give me an expectation. I said you have two weeks, because the affair is very dangerous. 
I began to write that same night, if he apologizes then all praises belong to ALLAH, if not then I will distribute my refutation. 
(Someone) said to (Sheikh Rabee) what is your view if I go to Sheikh Bakr Abi Zaid and request an apology from him? I said, go to him, may Allah reward you. I swear by Allah I am not eager to spread this refutation, and it is a very strong refutation, extremely forceful. I said to him I swear by Allah I am not eager to spread this refutation; you can speak two words and it will be enough, I will burn the book. 
So he went and sat with him for two and a half hours, then he returned to me happy saying, ‘He promised me that he was going to write something and apologize. I sat and waited; nothing (happen). The People said, ‘oh our brother spread your book, these pages he wrote are spreading throughout the world; with falsehood.’ And we have very limited publishing capabilities just one copy that is print quality in the Emirates and I was sent some cartons of books, I stopped the book. 
I had (Sheikh) Fawzan mediate for a year; nothing (happen) (Sheikh) Luhaidan mediated for a year; nothing. (Sheikh) Sadlan mediated no response. I was forced to publish the book but with very narrow limits, very narrow limits.
This was my advice and position with Bakr Abi Zaid.

Thursday, May 12, 2016

Sitting On Chairs


Chapter 122. Sitting On Chairs

5379: It was narrated that Humaid bin Hilal said: " Abu Rifa'ah said: 'I came to the Messenger of Allah (Sallallahu alayhi wa Sallam) while he was delivering a Khutbah, and said:"O Messenger of Allah a stranger has come to ask about his religion, for he does not know what his religion is." The Messenger of Allah (Sallallahu alayhi wa Sallam) stopped delivering his Khutbah and turned to me. A chair was brought, and I think it legs were of iron. The Messenger of Allah (Sallallahu alayhi wa Sallam) sat down on it and started to teach me what Allah has taught him, then he went and completed his Khutbah."  (Sahih)

Comments:
1. The purpose of the chapter is that sitting on a chair while their people are seated on the ground is not prohibited, if there was a need to do so. For instance, delivering a discourse or sermon so people could easily see the sermon-giver while hearing him. Even otherwise, sitting on a chair does not imply pride or vain conceit.
2. This narration proves Allah's Messenger (Sallallahu alayhi wa Sallam) affection and gracefulness to the zenith of their perfection. He left his place and went forth to reach out to an unknown poor person.

The Book of Adornment from Sunan An-Nisa'i (p.192) Vol 6

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U

Wednesday, May 11, 2016

We are Commanded to Disassociate from Ahul Bidah




Ash-Shaatibee (rahimhahuallah), said:

"For indeed the saved-sect-and they are Ahul-Sunnah wal-Jamaa'ah are commanded with disassociating themselves from the people of innovations, expelling, them and punishing severely anyone that follows their direction, whether by killing or other than that. The scholars have warned us against accompanying and sitting with them. That is the best way for showing hostility and hatred to them. So the one who achieves this is the one who gives himself cause for it, by splitting away from the Jamaa'ah, due to what he has innovated from adhering to ways other than the believers 'way. It is not to be done just for the sake of showing hostility. How could this be, when we are commanded to disassociate from them, while they are commanded to befriend us and return to the Jamaa'ah."

(Al-Itisaam 1/120)

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Criticism of the Groups of Nadhaar



Shaykh-ul-Islam said in Talbees al-Jahmiyyah (3/305-306):

"The desired intent here is to nullify all the misinterpretations that contain a distortion and denial of the texts from their proper meanings and a rejection of what is truly intended by the texts. So by doing this, what they deny from the truth can be rejected. This is since this is the condition of those who distort the texts concerning Allah's Attributes. If they interpret the hadeeth according to what is confirmed in the first instance, we will not dispute with them about its correct meaning nor about what the hadeeth proves.

Perhaps, in this situation, there may not be   any of them who dispute the confirmed or negated meaning of the hadeeth. However, you should still debate them on the subject of distorting the words from their proper meanings and their denial of Allah's Names and verses. And this is what they have nullified, rejected and denied from the truth. This is since the error of the Nadhaar in that which they have denied and negated is greater than their error in which they have affirmed and believed in.

The speech of Shaykh-ul-Islam here first and foremost applies to those who place similarities to Allah's Attributes (Nadhaar) from the various groups amongst the Jahmiyyah, Mu'atazilah and Ash'arees.

His intention with these words is only to nullify their misinterpretations, distortions and denial. And this is an intention that is legitimate and constitutes Jihaad, by which he desires to manifest and protect the truth over falsehood. And the one waving Jihaad, defending the truth, and aiding the Religion of Allah is not required to busy himself with  mentioning the good qualities of the people of falsehood and innovations.

'The Methodology of Ahul Sunnah wal-Jamaa'ah on Criticizing Individuals, Books & Groups (p.138-139)

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Thursday, April 7, 2016

You Should Enjoin The Good and Forbid The Evil Even If It Means That The People Who You are Forbidding From Evil Will Become Angry With You



Question: If we enjoin the people with what is good and forbid what is evil, then what happens is that these people, who we speak to, start to abuse and insult us, and also become angry with us. So is there a sin upon us due to their anger, even if these people include our parents? Should we forbid them or leave them in affairs that do not concern us? Please guide us, May Allah guide you.

Answer: One of the the most important obligatory actions is to enjoin the good and forbid evil. Allah the Almighty, says:

"The believers, men and women, are auliyaa' (helpers, supporters, friends and protectors) of one another. They enjoin what is good and forbid what is evil..."

(Qur'an 9:71)

So Allah made it clear in this verse that among the obligatory traits of the believing men and women is enjoining of good and forbidding from evil.

Allah, the Almighty says:

"You are the best of people ever raised up from mankind; you enjoin good and forbid evil and you believe in Allah..."

(Qur'an 3:110)

The Messenger of Allah said:

"Whoever sees an evil deed being performed should change it with his hand. If he is unable to change it with is hand (he should change it) with his tongue. And if he is not able to change it with his tongue, then (he should change it) with his heart, and that is the weakest of Eamaan."

Imam Muslim reported this hadith Saheeh. The verses and hadeeth are numerous that state the obligatory nature of enjoining good and forbidding evil, and condemning those who abandon such an act.

So, it is obligatory upon you to  and upon all male and female believers to enjoin the good and forbid evil, even if it means that the people whom you forbid will become angry with you. If they insult you, then you must have patience just like the Messenger of Allah and those who followed him in goodness and patience. As Allah says, speaking to His Messenger:

"Therefore be patient as did the Messengers of strong will (had aptience before you).." 

(Qur'an 46:35)

Also He, the Almighty, says:

"And be patient, surely Allah is with those who are patient."

(Qur'an 8:46)

Allah, the Almight , said regarding the advice of the wise Luqmaan:

"O' my son, perform the prayer and enjoin good and forbid evil, and bear with patience whatever befalls you. Verily, these are some of the important commandments."

(Qur'an 31:17)

There is no doubt that the amending of the community and thier uprightness is due to Allah, the Almighty, and then due to enjoing good and forbidding evil. Similarly, its opposite, the corruption and destruction of the community, among the greatest causes that lead to it is the leaving of this act. This is based on an established hadeeth from the Messenger, who said:

"If the people see evil and wrongdoing and do not change it, then it maybe that Allah's punishment will come upon all of them."

Allah the Almighty, cautioned His servants by mentioning how the disbelievers from the children of Israel were, with His saying:

"Those among the children of Israel who disbelieved were cursed by the tongue of Dawood and 'Eesa, the son of Maryam. That was because they disobeyed and were transgressing beyong bounds. Thye did not use to forbid one another from evil and wrongdoing that they committed. Vile indeed was what they used to do."

(Qur'an 5:78-79)

We ask Allah to guide all Muslims, both leaders and general public, to hold up this obligation, and to amend their affairs. May He also protect everyone from the means that lead to His anger and punishment. Verily, He is the Hearer and the One who answers.



 Fatwa: Essential Rulings For Every Muslim Woman (p.251-253)

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Beware Of This Toy!




Question: What is the ruling of the toy that has appeared in the markets which children and teenagers play with. It consists of model football players arranged in rows on a table. A small ball is introduced and the rows of models are moved by hand. The one who loses pays the cost of the game played to the owner of the game, and more commonly nothing is paid. Is it permissible and that similar to it according to the Sharee'ah?

Answer: If the description of the game you have mentioned, it consisting of rows of models that are played with the paying of the loser the cost of renting the game, then it is forbidden for the following reasons:

Firstly: Busying one's self with this game is a frivolity and it wastes the player's time. He loses such of the welfare of his religion and his worldly affairs. This game could become a habit of his and a means that lead to worse, such as the different types of gambling. Everything that is such is forbidden according to Sharee'ah.

Secondly: To produce models and pictures of live beings and possessing them is of the major sins, due to the authentic ahadeeth in which Allah, The Most High and His Messenger have cautioned those who do this with fire and severe punishment.

Thirdly: The paying of the loser the cost of using the game is forbidden, because it is wastefulness and the sqaundering of money in mere game and frivolity. The renting of the game is a void transaction and the earning of its owner from it is the attaining of ill-gotten property and the consumption of wealth through falsehood. So this is a major sin and of the illegal gambling.

The Permamnent Committee (Fatwa Islamiyyah: 4/439)

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Wednesday, April 6, 2016

The Young Girl and the Veil




Question: 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 menses. What is your opinion about this severity by which he has chained the childhood of his child at the age of four? May Allah reward you with good.

Answer: There is no doubt that your brothers statement is the common occurrence. He who grows upon something grows old upon it, this is why the Prophet has ordered the one who reached the age of seven years to perform the prayer even though he is not responsible for his actions, rather this is in order that 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 face , neck and hands or feet and it is not befitting that she should be forced into this. Whereas if she reaches a stage at which men start to become atrracted to her, then she should wear the Hijaab to prevent trials and evil. This varies with different women, for there are some who develop rapidly, whilst others are the opposite of this. Allah is the one who gives success.

 (Fatwa Manaar al-Islam: 3/810)

Transcribed By



Short and Tight Clothing: (Beware Sisters)



Question: Some people have made their habit to dress their daughters in short, tight clothing that describes the body, whether they be young or old. I hope you can guide and advise such people.

Answer: It is obligatory upon a person to observe responsibility. It is upon him to fear Allah and prevent all those who have control over his girls from dressing in such clothing. For it has been authenticated from the Prophet, that he said:

"...clothed women but yet naked, alluring in their walk and their heads like the leaning humps of camels. They will not enter paradise nor smell it's scent..."

(Meaning that they tie their hair on top of their head's so that it leans to one side. Minhaaj Sharh Saheeh Muslim 17/191)

These women who wear short skirts are clothed because they are wearing clothing, but they are naked due to the fact that their private zone is revealed. For the entire body of a woman is her private zone, regarding to viewing by non-Mahrams, including her face, hands and feet. Similarly naked is the woman who wears tight clothing for she appears  to be clothed but in reality she is naked, because the detailed description of the body through tight clothing is nakedness. It is upon the woman to fear Allah and not reveal her beauties. She should ot go to the markets except wearing clothes that do not turn the heads and she should not be perfumed so as not to attract men in which case it would be feared that she is an adulterous woman. It is upon the Muslim woman not to leave her house except for a needy requirement. If she does leave it she should not be perfumed, beautified or walk in a lewd fashion. Let it be known that the Prophet said,

"I have not left behind me a trial more harmful to men than women."

The trial of women is immense and virtually no one is safe from it. It is upon our nation of Muslims not to follow the paths of the enemies of Allah such as the Jews, Christians and others. For verily this issue is of enormous importance. It is narrated from him that he said:

"Verily Allah gives respite to an opressor until the time that he seizes him, then he does not allow him to escape."

He then read The Most High's words:

"Such is the grip of your Lord when He grips the towns while they are doing wrong. Verily, His grip is painful and severe."  (Hud:102).

Those propgators of Islam who call to the unveiling of women's faces and free mixing of the sexes are upon clear misguidance and immense ignorance, for they are at variance with the guidance of Allah and His Messenger. They are ignorant to what has happened to those nations who have been afflicted with these issues. They seek escapement from this disaster, but how is that possible for them whilst they take such a stance? It has become a habit that will not be changed except with a huge effort. Allah is the helper.

Shaykh Uthaymeen (Fatwa Manaar a;-Islam: 3/809

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