Dought & clear, - (Manners of Seeking Knowledge), - Man teaching women Qur’aan memorization from behind a screen

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Is it permissible for a man to teach a group of women Qur’aan memorization in a private home, knowing that the husband of one of these women is with him and there is a screen between this teacher and these women? I hope that you can advise us and explain the shar’i evidence.
Praise be to Allaah.
Firstly:
It is better and safer for these women to look for a woman who can teach them Qur’aan memorization, whether in the home or in the mosque, because that is further removed from fitnah (temptation) and its causes. If that is not possible, but these woman can memorize Qur’aan using tapes or a computer and then check on one another, that is good, and it is better than sitting with a man in order to memorize.
If there is a need for this man to teach them, either because there is no female teacher or because he is good, and can teach them the rules of tajweed (correct recitation), then there is nothing wrong with that so long as attention is paid to the following guidelines:
1- He should teach them from behind a screen.
2- None of them should speak in a soft voice.
3- They should speak with the teacher only as much as is necessary.
4- The teacher should give up this job if he feels that his heart is inclined towards one of them or he enjoys the sound of the voice of one of them.
5- The teacher should be elderly, married and known for righteousness and piety.
It should be noted that the voice of a woman is not ‘awrah according to the more correct of the two scholarly opinions, so long as there is no softness of speech.
It says inKashshaaf al-Qinaa’(5/15), which is a Hanafi book: Her voice (i.e., the voice of a non-mahram woman) is not ‘awrah. It says inal-Furoo’and elsewhere: according to the more correct opinion, but it is haraam to enjoy listening to it even if she is reciting Qur’aan, for fear of fitnah. End quote.
It says inMughni al-Muhtaaj(4/210), which is a Shaafa’i book: The woman’s voice is not ‘awrah, and it is permissible to listen to it so long as there is no fear of fitnah. End quote.
It says inFataawa al-Lajnah al-Daa’imah(12/156):
Firstly: mixing between men and women in schools and elsewhere is a great evil which causes a great deal of damage to religious and worldly interests. So it is not permissible for a woman to study or work in a place where men and women mix, and it is not permissible for her guardian to allow her to do that.
Secondly:
It is not permissible for a man to teach a woman who is not wearing hijab, and it is not permissible for him to teach her when he is alone with her even if she is wearing proper shar’i hijab. In the presence of a non-mahram man, the entire woman is ‘awrah, and covering the head but showing the face is not full hijab.
Thirdly:
There is nothing wrong with a man teaching a woman from behind a screen in a school that is just for women, with no mixing between male and female students, or between the male teacher and the female teachers.
If you need to ask him questions, then it can be done via closed circuit TV, which is well known and widely available, or over the phone, but the students must beware of speaking softly or making their speech attractive. End quote.
And Allaah knows best.

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Dought & clear, - (Manners of Seeking Knowledge), - We do not advise you to continually read the booksof the people of misguidance

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I like to read the books and writings of the Raafidis (Shi’ah) and Sufis, and although I have only a little knowledge, praise be to Allaah I am able to pick out their specious arguments for one simple reason, which is that I know that their religion is false and that many of them are extremists or are poor ignorant common folk who deserve pity because they have been deceived and misguided by their leaders. Do you think that I should carry on reading their books or should I stop that?.
Praise be to Allaah.
The Muslim should protect his beliefs (‘aqeedah) and faith, and be concerned to ensure that his nature and thinking remain sound. He should shun specious arguments and confusion for the sake of his religious commitment and heart, for hearts are weak and specious arguments may deceive them when presented in an attractive manner by the people of innovation and whims and desires, but in fact they are weak and specious arguments.
Looking at books of innovation and misguidance, or books of shirk and myths, or books of other religions which have long been distorted, or books of heresy and hypocrisy, is not permissible except for the one who is well-versed in Islamic knowledge and whose aim in reading them is to refute them and explain where they went wrong. As for one who is not well-versed in Islamic knowledge reading them, in most cases he will become confused as a result. That has happened to many people, even seekers of knowledge, until it ended in kufr, Allaah forbid. In most cases the one who reads these books thinks that his heart is stronger than the specious arguments presented therein, but then suddenly – when he reads a lot – he finds that his heart has absorbed more of the specious arguments than he ever imagined it would.
Hence the scholars and the righteous salaf were unanimously agreed that it is haraam to read these books, and Ibn Qudaamah al-Maqdisi wrote an essay entitledTahreem al-Nazar fi Kutub al-Kalaam(Prohibition on reading the books of kalaam (“Islamic” philosophy)).
We will quote here the comments of a number of scholars about the prohibition on non-scholars reading these books:
It says inal-Mawsoo’ah al-Fiqhiyyah(34/185):
The Hanbalis said: It is not permissible to read the books of the innovators, or books that contain both truth and falsehood, or to narrate them, because that is harmful and adversely affects one’s belief (‘aqeedah).
Al-Qalyoobi said: It is haraam to read books of fabricated heart-softening reports (raqaa’iq) and fabricated reports of military campaigns (maghaazi).
End quote.
Inal-Ifaadaat wa’l-Inshadaat(44), al-Shaatibi issued a fatwa saying that it is not permissible for the common folk to read the book of Abu Taalib al-Makki that is entitledQoot al-Quloob, because of the weird sufi ideas contained in it.
Al-Haafiz Ibn Hajar said inal-Fath(13/525):
With regard to this issue it is better to differentiate between the one whose faith has not become strong and deeply-rooted, for whom it is not permissible to read any of these things, and the one whose faith is deeply-rooted, for whom it is permissible, especially when seeking arguments to refute the arguments of the deviant ones. End quote.
Muhammad Rasheed Rida said inal-Fataawa(1/137):
Students and the common folk should be prevented from reading these books lest they become confused about their beliefs and the rulings of their religion, lest they become like the crow who tries to learn how to walk like a peacock then forgets his own way of walking and does not even learn how to hop. End quote.
InFataawa Noor ‘ala al-Darb(al-Tawheed wa’l-‘Aqeedah/267), Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
With regard to Sufi books, it is not permissible to keep them or read them, except in the case of a person who wants to know what is in them of innovation so that he may refute it, so his reading them is of great benefit, which is to confront and deal with this innovation so that the people will be safe from it. End quote.
The Standing Committee said inMajallat al-Buhooth al-Islamiyyah(19/138):
It is haraam for every accountable adult, male or female, to read the books of innovation and misguidance, and magazines which publish myths and false claims and call for deviation from sound morals, unless the one who reads them is able to refute the heresy and deviation contained in them and can advise their authors to mend their ways and can denounce their actions and warn people against their evil. End quote.
Why expose yourself to evil and specious arguments, when you are safe and have no need of that. Praise Allaah for your being safe and sound, and thank Him for the blessings of guidance and steadfastness; protect that and do not expose it to that which may diminish it.
Life is too short to be spent in the pursuit of falsehood. Truth, goodness and beneficial knowledge are abundant and if a man were to spend his whole life in studying useful books of knowledge such as books of tafseer, hadeeth, fiqh, heart-softeners, asceticism (zuhd), etiquette, etc, he would not be able to quench his thirst for knowledge, so how about if he is distracted by books of myths and misguidance which are written by the Raafidis and some of the Sufis.
Listen to the advice of the great scholar Ibn al-Jawzi about paying attention to beneficial knowledge, as he said inSayd al-Khaatir(54-55):
As for the scholar, I do not say to him: Focus only on useful knowledge or limit yourself to some of it;
Rather I say to him: Start with that which is most important, for the wise man is the one who understands how short life is and acts accordingly, even if there is no way to learn everything in one’s lifetime, rather he should do the best he can.
Then if he gets what he wants of knowledge, he has made provisions his journey, and if he dies before that, then his intention will help him.
What is meant is that he should reach his full potential by means of knowledge and action. End quote.
And Allaah knows best.

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For children, - Preparing for the Hereafter: Drawbacks of a Palace, King Story

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Many years ago there lived a King who built himself a huge and magnificent palace. No one had seen anything like it before. The turrets rose into the sky and many expensive materials were used in its construction. The King invited one and all to come and view his palace and left a guest book at the entrance for them to sign and leave comments in.
He took pleasure in reading the various praises that people visiting the palace had written for him in the book. However, he came across two comments that were not in keeping with the general feeling. These two comments were not in praise of the palace; on the contrary, they criticized it. The King was upset and summoned the authors of the comments. At first, neither of them was ready to explain his comment but, after the King assured them that their lives were not in danger, they disclosed the reasons.
"O King! There are two weaknesses in this palace. The first of these is that some day, the palace will turn into ruins, and the second one is that it does not have anything to ensure that its owner will not be separated from it one day. In a life of just a few days, why do we have to attach ourselves to such worldly, material things?" (Bikhre Moti)
Man will soon die and leave behind all his worldly possessions. What will accompany him the journey to the Hereafter are his noble deeds.
Imam Ali al Hadi (as)said: In the world, people are publicized by their property, wealth and asset, and in eternity they are known by their deeds and actions.
"Wealth and children are an adornment of the life of the world, but lasting righteous deeds are better with your Lord in reward and better in hope." Noble Qur'an, (18:46)
Wisdom therefore dictates that man should focus his attention to things that are imperishable and highly rewardable.
Imam Ali (as)said: The world is a passage lodging, and eternity is a place everlasting, yon should take advantage of the opportunity to save something from your passage lodging for the rest of your Journey.
Some body asked Imam Hassan Mojtaba (as):
Why are we reluctant to die, why don't we like death?
"Because", replied the Imam Hassan Mojtaba (as), "You ruined your next world (hereafter) and developed this one; naturally, you do not like to be transferred from flourishing to decline."
Imam Hassan Mojtaba (as) said: The faithful people use this world to gather provisions for the next world but faithless people only enjoy the fruits of this world while living.
Imam Jafar Sadegh (as)quoted on the authority of Holy Prophet Muhammad (saww): What do I have to do with this world, and what does this world have to do with me? The story of me and the world is similar to that of a man who is riding on a hot day and reaches a tree. He takes a nap under the shade of the tree for a short while, and then goes on leaving the tree behind.
Imam Jafar Sadegh (as) said: The person, who is attached much to the world, when it is time to depart, will have many deep regrets and many grievances.

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Discover Islam, - The purpose of creation –II

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The meaning of worship
To understand why human beings need to worship God, one must first understand what is meant by the term 'worship.' The English term 'worship' comes from the old English 'weorthescipe' meaning 'honor'. Consequently, worship in the English language is defined as ‘the performance of devotional acts in honor of a deity’. According to this meaning, man is instructed to show gratitude to God by glorifying Him.
In Chapter An-Nasr of the final revelation, Allaah Says )what means(:"Glorify the praises of your Lord."]Quran 110 : 3[. In glorifying God, man chooses to be in harmony with the rest of the creation, which naturally glorifies its Creator. Allaah addresses this phenomenon in many chapters of the Quran. For example, in chapter Al-Israa, Allaah states )what means(:"The seven heavens and the earth and whatever is in them glorify Him and there is nothing which does not glorify His praise. However, you do not understand their glorification."]Quran 17: 44[
However, in Arabic, the language of the final revelation, worship is called ‘`Ibaadah’, which is closely related to the noun ‘`Abd’, meaning ‘a slave.’ A slave is one who is expected to do whatever his master wills.
Consequently, worship, according to the final revelation, means 'obedient submission to the will of God.' This was the essence of the message of all the prophets sent by God to humankind. For example, this understanding of worship was emphatically expressed by Prophet ‘Eesaa )Jesus(, may Allaah exalt his mention, in the Gospel according to Matthew, 7 : 21: "None of those who call me 'Lord' will enter the kingdom of God, but only the one who does the will of my Father in heaven."
It should be noted that 'will' in this quote means 'what God wants human beings to do' and not 'what God permits humans to do', because nothing happens in creation without the will )permission( of God. The 'Will of God' is contained in the divinely revealed laws, which the prophets, may Allaah exalt their mention, taught their followers. Consequently, obedience to divine law is the foundation of worship. In this sense, glorification also becomes worship when humans choose to obey God's instructions regarding His glorification.
The need for worship
Why do human beings need to worship and glorify God by obeying the divinely revealed laws? This is because obedience to divine law is the key to success in this life and the next. The first human beings, Aadam )Adam(, may Allaah exalt his mention, and Eve, were created in paradise and later expelled from paradise for disobeying the divine law. The only way for human beings to return to paradise is by obedience to the law.
’Eesaa )Jesus, the Messiah(, may Allaah exalt his mention, was reported in the Gospel according to Matthew to have made obedience to the divine laws the key to paradise: Now behold, one came and said to him: "Good teacher, what good thing shall I do that I may have eternal life?" So he said to him: "Why do you call me good? No one is good but One that is, God. But if you want to enter into life, keep the commandments."
Also in Matthew 5:19, ‘Eesaa )Jesus(, may Allaah exalt his mention, was reported to have insisted on strict obedience to the commandments, saying: "Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven"
Divine laws represent guidance for humankind in all walks of life. They define right and wrong for them and offer human beings a complete system governing all of their affairs. The Creator alone knows best what is beneficial for His creation and what is not. The divine laws command and prohibit various acts and substances to protect the human spirit, the human body and human society from harm. In order for human beings to fulfill their potential by living righteous lives, they need to worship God through obedience to His commandments.
Remembrance of God
All of the various acts of worship contained in the divine laws are designed to help humans remember God. It is natural for human beings to sometimes forget even the most important things. Humans often become so engrossed in fulfilling their material needs that they totally forget their spiritual needs.
Regular prayer is ordained to organize the day of the true believer around the remembrance of God. It interweaves spiritual needs with material needs on a daily basis. The regular daily need to eat, work and sleep is linked to the daily need to renew man's connection with God. With regard to regular prayer, Allaah states in the final revelation, Chapter Taa Haa )what means(:"Verily, I am Allaah, there is no god beside Me, so worship Me and establish regular prayer for My remembrance."]Quran 20:14[
Regarding fasting, Allaah stated in Chapter Al-Baqarah )what means(:"O you who believe! Fasting has been prescribed for you as it was prescribed for those before you that you may become God-conscious."]Quran 2:183[
The believers are encouraged to remember God as much as possible. Although, moderation in all spheres of life, whether material or spiritual, is generally encouraged in divine law, an exception is made regarding the remembrance of Allaah. It is virtually impossible to remember God too much. Consequently, in the final revelation, Chapter Al-Ahzaab, Allaah encourages the believers to remember God as often as possible )what means(:"O believers! Remember Allaah often."]Quran 33:41[
Remembrance of God is stressed because sin is generally committed when God is forgotten. The forces of evil operate most freely when consciousness of God is lost. Consequently, the satanic forces seek to occupy people's minds with irrelevant thoughts and desires to make them forget God. Once God is forgotten, people willingly join the corrupt elements. The final revelation, the Quran, addresses this phenomenon in Chapter Al-Mujaadalah as follows )which means(:"Satan got the better of them and caused them to forget Allaah. Those are the party of Satan. Truly the party of Satan are the real losers"]Quran 58:19[
God, through divine law, has prohibited intoxicants and gambling primarily because they cause human beings to forget God. The human mind and body easily become addicted to drugs and games of chance. Once addicted, humankind's desire to continually be stimulated by them leads them into all forms of corruption and violence among themselves. Allaah Says in Chapter Al-Maa'idah of the final revelation )what means(:"Satan's plan is to incite enmity and hatred among you with intoxicants and gambling, and hinder you from the remembrance of Allaah and regular prayer. Will you not then abstain?"]Quran 5 : 91[
Consequently, humankind needs to remember God for their own salvation and growth. All humans have times of weakness in which they commit sins. If they have no means of remembering God, they sink deeper and deeper into corruption with every sin. However, those who follow the divine laws will be constantly reminded of God, which will give them a chance to repent and correct themselves. The final revelation accurately describes this process in Chapter Aal 'Imraan )what means(:
" Those who, having done something shameful or having wronged their own souls, remember Allaah and immediately ask forgiveness for their sins…"]Quran 3:135[
The religion of Islam
The most complete system of worship available to human beings today is the system found in the religion of Islam. The very name 'Islam' means 'submission to the will of God.' Although it is commonly referred to as ‘the third of the three monotheistic faiths,' it is not a new religion at all. It is the religion brought by all of the prophets of God, may Allaah exalt their mention, for humankind. Islam was the religion of Aadam )Adam(, Ibraaheem )Abraham(, Moosaa )Moses( and ‘Eesaa )Jesus(, may Allaah exalt their mention.
God addresses this issue in the final revelation with regard to Prophet Abraham, may Allaah exalt his mention, saying )what means(:"Abraham was neither a Jew nor a Christian, but he was an upright Muslim who did not worship others besides God."]Quran 3 : 67[
Since there is only One God and humankind are one species, the religion, which God has ordained for human beings, is one. He did not prescribe one religion for the Jews, another for Indians, yet another for Europeans, etc. Human spiritual and social needs are uniform, and human nature has not changed since the first man and woman were created. Consequently, no other religion is acceptable to God besides Islam, as He clearly states in Chapter Aal 'Imraan of the final revelation )what means(:"Surely Allaah's religion is Islam."]Quran 3:19[
And )what means(:"And whoever desires a religion besides Islam will not have it accepted, and he will be among the losers in the Hereafter."]Quran 3:85[

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