Tuesday, October 31, 2017

Random Quote of the Day

In the Name of Allaah,the Most Merciful,The Bestower of Mercy




The Women Wouldn't Mix with the Men

Shaykh ‘Abd al-‘Azīz ibn Bāz (رَحِمَهُ اللهُ) said:

“In the time of the Prophet (صَلَّى اللهُ عَلَيهِ وَ سَلَّمَ) the women would not freely mix with the men – not in the masājid (mosques) nor in the markets.”

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Source: Al-Mawsū’ah al-Bāziyyah fi al-Masā’il an-Nisā’iyyah (v. 2 p. 1055)|Courtesy www.MuSunnah.com|View original text/image here >>Twitter @_MuSunnah

There is a good reason why men become more handsome and good-looking with the passage of days...


The Prophet said: “Woman was formed from a crooked rib; if you straightened (corrected) her, you will break her, and if you leave her as she is, you will relish her despite her crookedness.”

It has been said that there is a good reason that men become more handsome and good-looking with the passage of days and years for they created from earth and clay, which increases in beauty and uniqueness every day. But women become increasingly ungainly as the days pass because they were created from flesh and flesh becomes more spoiled as the days pass.


See'Ara'is al-Majalis fi Qisas al-Anbiya', al-’Tha’labī1, Amad ibn Muammad (p.122) .

1 “He is the leader, the distinguished memoriser, the leading scholar of tafsir, the Naysanbourian, Abu Ishaq Ahmad ibn Muhammed ibn Ibrahim” adh-Dhahabi


@salahiranee
Masjid Daar us Sunnah
London, England

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Source: https://twitter.com/SalahIranee/status/747762674402992128, 28/6/16, 5:04 AM 


Updated  on 9/6/18, 9:34 PM, slight modification made by the translator

Who will be the Husbands of the Women of Paradise?


Shaykh Muhammad ibn Saalih al-Uthaymeen raahimahullaah was asked in his Majmoo’ Fataawaa vol. 2, page 53:

Q: If a woman had two husbands  in this world, who will she be with – out of the two of them (in the Hereafter)? And why did Allaah mention the wives for the men and He did not mention the husbands for the women (of Paradise)?

A: If a woman were to have two husbands in this world then she is given a choice between them on the Day of Resurrection, in Paradise.

And if she did not marry in this world then Allaah the Most High causes her to get married in Paradise to someone that is pleasing to her eye.

So the bliss of Paradise is not restricted to the males, rather it is for the males and the females. And from that bliss is marriage.

As for the questioner’s saying: “Allaah the Most High  mentioned the  Hoorul-‘Een (fair maidens with large, beautiful eyes) and they are wives (for the men), but He did not mention husbands for the women.”

Then we say: The wives were mentioned for the husbands because  the husband he is the  one who requests  and desires the woman. Due to this  the wives were mentioned for the  men in Paradise, and  (due to this) the husbands for the women were not made mention  of.

However this does not mean that they will not have husbands, rather they will have husbands from the sons of Aadam.

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Selected Questions and Answers on Polygamy - al-'Allaamah 'Ubayd Ibn 'Abdullaah al-Jaabiree



The following are selected questions and answers from Aboo Rawaahah ‘Abdullaah  Ibn Eesaa al-Mawree’s published questions to Shaykh ‘Ubayd al-Jaabiree on the topic of polygamy.

[Q.5]: Some people of knowledge exclude from the impermissible backbiting (gheebah),the backbiting a woman commits against her co-wife,so what is the ruling concerning that?

[A.5]: First of all we say:where did they derive that exception from? It is incumbent that this be supported with evidence for indeed the origin  of backbiting is that it is impermissible.Also,backbiting is not permissible except when a legislative matter cannot be achieved except by way of it, and one does not go beyond what needs to be mentioned out of necessity.So until today, I do not know of any evidence that permits a woman to backbite  her co-wife, meaning out of oppression and transgression.However,if it is due to a defect regarding her Religion,whether this defect necessitates fisq (i.e. being a rebellious sinner) or kufr (disbelief), then she (i.e. the co-wife) is like everyone else and should be warned against and there is no problem with this.

Also, I  just now remembered his statement (sallallaahu ‘alayhi wa sallam) to ‘Aa’ishah (radiyallaahu ‘anhu) when she said,”It suffices you regarding so and so that she is short.” She meant by this: Safiyyah,may Allaah be pleased with all of them. He (sallallaahu ‘alayhi wa sallam) said,”Indeed, you have said a word,if it was mixed with the sea it would have changed its odor and taste.”[1]

He (sallallaahu ‘alayhi wa sallam) said this, or close to this meaning. At any rate, backbiting is impermissible and nothing is excluded from this except what constitutes necessity as we previously mentioned.

[Q.13]: Is it necessary that each wife have a bayt shar’ee and what are  the conditions of this type of house?[2]

[A.13]: A separate  house specific for the wife is from her legislated rights.Because of this the people of knowledge have said that one should not have two wives in one house, meaning in a small house which is one dwelling; except  if they both agree.You find some people who place each wife in their own room, but if they agree to this there  is no objection. However the origin is that each of them has their own separate house in which she does not have to share with anyone, except perhaps his or her family members  and other than them who may visit, and their affair is well known.But again,this house belongs to her and she possesses the keys and she does in it the likes of what women normally do in their homes. Also the bayt shar’ee differs according to different circumstances and different customs. Custom plays a part in this. You find that the dwelling  of the Bedouin women is not like the dwelling of the city women. Even the types of dwellings of the city women differ.

Also the condition of the husband should be examined and  what he is able to afford. Because of this we advise the men  not to marry women who are above them in social status; meaning from the aspect of wealth and money. He therefore should seek a woman similar to him in social status or a class lower.

[Q.14]: Perharps the first wife acquired jewelry and furniture from her husband  over a long period of time, so is it obligatory for him to give to the second wife the likes of what the first has of furniture and jewelry?

[A.14]: The first wife has preceded in marriage with the husband and has previously received things before the co-wife came along. So due to this long relationship, she acquired things of jewelry and furniture, so it is not required of him that he gives the second wife all of this; because the first received what she received due to her long marriage.So if he wants to be equal and just regarding both of them as Allah the Mighty and Majestic commanded, he must start this from the time of marriage (i.e. when he took on the second wife). Meaning, whatever  comes about in the future (he must be just).However, as far as the past, he is not commanded to make the second equal to the first.

[Q.17]: A man wants to get married and he already has a wife. However, he is afraid that some family problems  may occur between him and his first wife, keeping in mind that by him taking on a second wife will protect him from evil and fitnah (i.e. fornication etc…),so which of these two harms are greater?

[A.17]: I say in response to this:polygamy is the right of the man just as Allaah commanded,

“Marry the women that you like, two, three or four.”{Sooratun-Nisaa’ 4:3}

So it is a right of his and she has no right to prevent him. Also we previously said that if she dislikes that, meaning she does not like that her husband marries a second, this is from her fitrah (natural disposition), but it is not permissible that she harms him in his self or his wealth. As for what the questioner thinks, that problems will occur  between them, this matter in reality  returns to him. If he is able to solve his problems  and to suffice each of them  (their needs) so that the first will have nothing  to say about the second  (this should be done).For example, that he makes both of their homes far apart, this will be something recommended in this instance.

Also the questioner mentioned that polygamy will protect him from fitnah.What is apparent is that the first wife is unable to keep him chaste and this is that which emphasizes the obligation of polygamy upon him. However,just to keep good relations, he should make her feel good and speak to her in a soft manner and also show her that he did not get a second wife because he doesn’t desire her anymore, nor because she is falling short in her duties; rather because it is a matter  which Allaah legislated so he wants to enjoy what Allaah made permissible  for him. Also, he should promise her that he will not deprive her of her rights and he will not fall short regarding her. Also  he  promises her that he will (continue) to maintain good relations with her and he will not forget her good companionship to him. He should  mention these goodly words; but if she stubbornly resists  and he sees and he sees himself capable of being just and that polygamy will keep him chaste, let him take another wife and let him not worry about her.

[Q.18] A woman harms herself when her husband takes another wife, so if the husband does this (i.e. takes another wife in this instance) is he sinful?

[A.18]: No, never, she is sinful and this is his right! And in reality this shows the weakness in her Religion.

[Q.19]: What is the ruling on the one who sees that by often mentioning to his wife that he will take on another wife, in this is a preparation in order to lessen the problems when the marriage actually takes place? Or is it better that he remains silent and does it when she does not expect it?

[A.19]: My opinion is that it is best that one is balanced, and this is by him not speaking to her about polygamy, lest he may hurt her feelings.However, when he is ready , he speaks to her in a good, soft way, just as preceded. Also he should make her beautiful promises  and fulfill those promises. Likewise he should fulfill with her that which he was already  accustomed to doing with her in having good dealings. As for just surprising her with this (i.e. getting another wife), I do not see this to be  correct.

[Q.20]: I s it a condition to have the permission of the wife before one  takes on another wife? Also if they  (i.e. her family, walee  (guardian etc.) make a condition upon him  not to take  on other wives, does he  fulfill that condition, although he fears for himself fitnah and becoming sinful?

[A.20]: As for him seeking her permission, then we have already spoken about this in a previous question so there is no need to repeat. As for making a condition upon the man that he does not take on a second wife, the most correct opinion is that it is a shart baatil (an invalid condition) because it is not found in the Book of Allaah.[3]

[Q.22]: If one of the wives does not cook lunch for her husband or other than that, is it then  permissible for him to go to the other wife’s house and eat there?

[A.22]: This affair should be examined. If the wife was able to cook or buy food then in reality she is negligent and he has the right to go and eat the other wife’s house.However, if a matter intervened that did not allow her to prepare the food and was out of her hands, he is not allowed to go to the other wife’s house. Rather, he should buy food for everyone or give her some time to allow her to cook.

[Q.27]: O Shaykh – may Allaah preserve you  - some people claim that only obligation upon the wife is to give herself intimately to her husband, and it is not incumbent upon her to take care of the house, clean  and carry out her husband’s needs?

[A.27]: This is another matter – may Allaah bless you – the woman should take care of the needs of her husband according to what is done customarily amongst the people (i.e. of her land,tribe,background etc.).

Endnotes:

[1]: Saheeh:Related by Aboo Daawood (no.4875) and at-Tirmidhee (2/82),Ahmad in al-Musnad (6/189) and at-Tahaawee (2/190).It was authenticated by al-Albaanee in Ghaayatul-Maraam (no.427).

[2]: A bayt shar’ee is the house usually found in Arab countries where a part of the house consists of a majlis (large living room) and the  bathroom is sectioned off from the main part  of the house  with a separate entrance in order to avoid mixing  when either the wife  or husband has guests ,and Allaah knows best.

[3]: Here the Shaykh is refering to the hadeeth of ‘Aa’ishah (radiyallaahu ‘anhaa) that the Prophet (sallallaahu ‘alayhi wa sallam) said,”What is wrong with people  who impose conditions that are not found in the Book of Allaah? Whatever condition imposed and not found in the Book of Allaah is invalid,even if it be one hundred conditions.Related by al-Bukhaaree (no.2729) and Muslim (no.1504).This footnote is in the original Arabic text by Aboo Rawaahah.

Translation by: Abu Suhayl Anwar Wright

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Sunday, October 29, 2017

How to respond to those who say "She sacrificed by the grave then became pregnant" - Shaykh Sāliḥ Al-Fawzān





SHE SACRIFICED BY THE GRAVE & IMMEDIATELY AFTER CONCEIVED

SHAYKH SĀLIH AL-FAWZĀN

Q “There is a women who wasn’t able to become pregnant for a long time.So she went to a grave and sacrificed for the companion of the grave and immediately after a month she conceived…?”

A “This is from the trials ,tests and gradual misguidance of a person.Yes this could happen.But (as we said before) the fulfillment of a person’s need coming to pass doesn’t demonstrate permissibility.A person may become gradually misguided by this.This person is given his or her request even though the medium used is forbidden so as to progressively misguide that person.This is not allowed even if her need was fulfilled and became pregnant.This is Shirk! Allāh gradually misled her and gave her what she wanted so she continues with what she’s upon as a punishment to her!

From another angle, the fact she conceived, wasn’t because she went to the grave, but because Allāh decreed pregnancy for her – it coincided with His pre-decree, not due to her going to the grave.

The third thing! And it is severe! That is there could be by the graves – keepers and guards – those who are ready for that foul action (intercourse) with the woman, then she conceives. Then they say this is due to (the person in) the grave! And this is khabīth (repulsive individual) – keeper and guard of the grave has intercourse with her! They lie in wait ready for this!”

Question & Answer session after the dars in ‘Muqaddimah Ibn Abī Zayd Al-Qayrawānī',1433/11/2.


@AbuHumaydSaalim 


Source: https://twitter.com/AbuHumaydSaalim/status/723137202629177344


 4/21/16, 4:11 PM

Random Quote of the Day

In the Name of Allaah,the Most Merciful,The Bestower of Mercy


Imaam Ibn al-Qayyim (may Allaah have mercy upon him) said:

“Some of the people of knowledge said:

Be a person of Istiqaamah (upright and firm upon the Religion), do not seek honour and respect (from the people), for indeed your soul urges you in seeking honour and respect (from the people), but you Lord wants from you al-Istiqaamah.”

Madaarij as-Saalikeen
@MarkazMuaadh

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Source: https://twitter.com/MarkazMuaadh, 6/17/17, 8:37 PM

Saturday, October 28, 2017

Laziness in Prayer is a trait of the Hypocrites...



Laziness in Prayer

Sh.Ibn ul-‘Uthaymeen رحمه الله تعالى

Whomsoever performs the Prayer upon a manner of laziness then in him is a resemblance to the Hypocrites…so be wary & cautioned from resembling the Hypocrites.Perform the prayer with energy and happiness & pleasure; and by Allah,indeed the Believer in reality is certainly pleased when the (time for) Prayer arrives because he will stand before Allah and call upon Him.

Due to this,if you see in of yourself laziness in the Prayer then blame yourself because you are without a doubt comparable with the Hypocrites in this characteristics,so alter your way (regards to Prayer & all worship) towards Allah عز وجل and do not be negligent.

[2/363 تفسير سورة النساء]

@AbuMuadhTaqweem

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Source: https://twitter.com/AbuMuadhTaqweem/media, 6/19/17, 3:36 PM

Imaam Bin Baaz on Two Important Books


Shaykh Bin Baaz [d.1420 AH], may Allah have mercy on him, said:

…The scholars used to teach the people “The Conditions of the Prayer” with the “Three Fundamental Principles.”They used to teach them to the congregations in the Masaajid.They taught these books so they would understand the foundations of their religion (i.e.creed), and so that they would understand how to pray, [along with] its pillars and its obligatory matters.This is because every Muslim is in need of knowing the previously mentioned affairs.(1)

Benefit: The Importance of These Two Books: “The Three Fundamental Principles” and “The Conditions of the Prayer, Its Pillars, and Its Obligatory Matters. ”Both of these books are by Shaykh Muhammad Bin ‘Abdul-Wahhaab [d.1206 AH].

Translated by:  Ustaadh Abu Adam Jameel Finch حفظه الله 

@abuadamfinch

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(1); See “An Explanation of the Conditions of Prayer, Its Pillars, and Its Obligatory Matters, ”by ‘Abdul-Azeez Bin Baaz, pg.62.

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If forgetting to recite Surah Al-Fatihah,what one should do? - Fatwas of the Permanent Committee


Q 1: Is it permissible to offer Salah (Prayer) without reciting Surah Al-Fatihah due to forgetting it and only remembering about it after saying the Taslim (salutation of peace ending the Prayer) or should I offer the Salah again?

A: If someone forgets to recite Surah Al-Fatihah in any Rak’ah (unit of Prayer, whether while being an Imam (the one who leads congregational Prayer) or offering the Salah individually, and remembers while they are still praying, before starting the next Rak’ah they should go back and recite it and then perform the Ruku’ (bowing) and then the Sujud (prostration). If they do not remember until after starting the next Rak’ah, then the Rak’ah in which they forgot to recite Al-Fatihah is Batil (null and void) and the Rak’ah following it will replace it. If they do not remember until after saying the Taslim, they should rise and offer a full Rak’ah and then perform Sujud-ul-Sahw (Prostration of Forgetfulness), in all these cases, before saying the Taslim. If they only remember a long time after they had said the Taslim, then they should repeat the whole Salah. If they are Ma’mums (person being led by an Imam in Prayer), then the Imam bears the responsibility, whether this was done out of ignorance of the ruling or out of forgetfulness.

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

The Permanent Committee for Scholarly Research and Ifta’

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Source: Fatwas of the Permanent Committee | Volume 6:Fiqh – Salah 2, The first question no. 19472 | Part No.6; Page No. 7| www.alifta.net

Friday, October 27, 2017

Three Types of Sleep


It is reported that ʿAbdullāh b. Al-ʿAmr b. Al-ʿĀ – Allāh be pleased with them – said: There are three types of sleep: the incompetent’s sleep, proper sleep,and stupid sleep. As for the incompetent’s sleep, it is to sleep in the morning after sunrise (uā time), when people are going about their needs (work), he is sleeping. As for the proper sleep, it is the midday nap (qaylūlah). And as for the stupid sleep, it is to sleep when it is time to pray.

Al-Bayhaqī, Shuʿab Al-Īmān #4409

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Wednesday, October 25, 2017

Ruling on the Zakah on precious stones



Q: Is Zakah (obligatory charity) due on diamonds used for adornment?

A: There is no Zakah due on the diamond or pearls used for adornment. When they are used for trading purposes, it is obligatory  to pay Zakah on them. With regard to gold and silver, Zakah is obligatory on them  even if they are used for adornment when they reach the Nisab (the minimum amount on which Zakah is due).

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Source: Fatwaz of Ibn Baz, volume 14, Part No. 14; Page No.123, Chapter on Zakah  on gold and Silver.www.alifta.net

Random Quote of the Day


He said:

“Most excellent deed is that you part from this world whilst your tongue is moist from the żikr of Allāh.

Jāmi’ as Šahīh, 3282


Translated by: Abu Tasneem Mushaf

 @Aboo_Tasneem

Golden Advice of Imām Ibn Bāz on what makes a happy home.What type of household is yours? What type do you desire for it to be?


Imām Ibn Bāz (رحمه الله) said:

“The more a household reads the Quran, the more they study Had īth,and the more they remember Allāh and utter the Tasbīh (Subhan Allāh) and Tahlīl (Lā ilāha illa Allāh), then the safer and further they will be from the Devils.”

[A house of instability and anxiety]

Imām Ibn Bāz (رحمه الله) said:

“The more the house is filled with heedlessness and its causes such as music,musical instruments and gossip, then the more likely it is to have Devils present that encourage with falsehood.”

Reflection:

How much does television and social media hinder you from happiness in your home and how much misery does it cause?

How much Quran do you recite? How many Hadīth do you read?How much Dhikr do you make?

May Allāh grant us all success


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Source: https://twitter.com/hikmahpubs, 10/19/17, 5:44 AM.


Note: Arabic texts quoted by Sh.Ibn Baz not included, kindly see the given link to view the original post.

Tuesday, October 24, 2017

What is Your State with Regards to the Qur'an?...And What Should it be? Shaikh Fawzan حفظه الله تعالى


How Should You be with the Qur’an?    
Shaikh Salih al-Fawzan حفظه الله

Sincerity in regards to the Qur’an dictates the following 5 matters:

1That you believe it is the Speech of Allah in reality and that it is revealed, not created.
2 That you learn it
3 That you recite it frequently
4 That you contemplate and ponder upon it
5That you act upon it

(المنحة الربانية ص 113)

@AbuMuadhTaqweem

Monday, October 23, 2017

I saw Imam al-Lālikā’ī in a dream, so I asked him...


....

ʿAlī ibn al-usayn ibn Jidà al-ʿUkbarī said, I saw Hibatulla a-abarī (al-Lālikāī) in a dream;

I asked him; “What did Allah do with you? He said; He forgave me. So I asked; Due to what? He said to me quietly, Due to the Sunnah.

See Siyar A’lam al-Nubalà’,
adh-Dhahabī, Muammad ibn Amad. Bayrut: Mu’assāt al-Risalah, 1988 (17/419)

TRANSLATOR: Ṣalaḥ al-Irānī (may Allaah preserve him)

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