Friday, January 31, 2014

Does the marriage of the adulterer to the adulteress excuse them from the punishment?

Question: Is the marriage of an adulterer to an adulteress with whom he had illegal intercourse an atonement for their sin? And does the marriage excuse them from the imposition of the punishment?


Answer:


The marriage of the adulterer to the women with whom he committed illegal sexual intercourse is not considered an atonement. The atonement for adultery is only in two things: Either the punishment is imposed upon him if news of it reaches the authorities, or he must turn in repentance to Allah, the Almighty, the All-Powerful due to this act of adultery, improve his behaviour and stay away from places of temptation and fornication.


As for him marrying this women, it is forbidden for him to marry her, and it is forbidden for her to marry him, because Allah says:


“The adulterer-fornicator marries not but an adulteress-fornicatress or a Mushrikah; and the adulteress-fornicatress, none marries her except an adulterer-fornicator or a Mushrik [and that means the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer-fornicator or a Mushrik (polytheist, pagan or idolater). And the women who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer-fornicator, then she ie either a prostitute or a Mushrikah (female polytheist, pagan or idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)” [An-Nur 24:3]


Unless they repent to Allah with sincere repentance and regret what has happened and improve their behaviour. Then there is no objection to him marring her, just as any other may marry her.


As for a child that may result from illegal sexual intercourse, he is not considered the son of his father, according to the generality of the words of the Messenger (sallallaahu `alayhi wa sallam):


“The child is attributed to the mattress on which he was born and Al-’Ahir is to be stoned.”


(Al-Bukhari no. 6818 and Muslim no. 1458)


Al-’Ahir means the one who commits illegal sexual intercourse. That is, he has no child, that is the meaning of the hadeeth. Even if he married her after repenting, the child created from the first water (i.e. the sperm of illegal sexual intercourse), even though he claims him as his son, because he is not a legitimate son.


Shaykh Muhammad bin Saalih al-`Uthaymeen - Fatawa Islamiyah, The book of Legal Punishments, Vol. 6, pp. 191-192, DARUSSALAM


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Shaykh Saalih al-Fawzaan on Saying: So and so is not a Salafi

Question: May Allah be good to you O esteemed Shaykh. This questioner states: “In recent times the following statement has become widely used, ‘so and so is not a Salafi’ or ‘he is not from the Salafis’. Are these types of statements considered as tabdee’ (considering a person to be an innovator) and therefore it is a must that the evidence is established upon him?


Response: By Allah, I warn from using these types of nick names. All praise is due to Allah. It is more befitting for the Muslim and more befitting for the students of knowledge…that they are all upon goodness, they are upon the belief of the Salaf. Some of them may have some deficiencies or some ignorance; however, they are not to be exited from Salafiyyah.


This type of speech is not permissible. This type of speech is not permissible between brothers, between students of knowledge, between the children of the Muslims and in the countries of the Muslims – this is not permissible.


If you know of some point of contention with your brother, then you should advise him. As for saying, he ‘is not from the Salafis’ or ‘is not upon Salafiyyah’…maybe you yourelf do not yet know what Salafiyyah is!


Some of them claim Salafiyyah and yet they do not know what it is…If you were to ask him what is Salafiyyah and what does it mean, then he will not know. Yes.


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An Example for the Women: Khadijah bint Khuwaylid

Khadijah (May Allah be pleased with her) was a great and dutiful wife to her husband and an affectionate mother to her children. She gave birth to all the Prophet’s children except Ibraaheem. She was extremely good-mannered. She never argued with her husband and she never bothered him. The Messenger of Allah (sallallaahu ‘alayhi wa sallam) said,


“Angel Jibreel came to me and said: ‘Give Khadijah the good tidings that she will have a palace made of hollowed pearls in Paradise and there will be neither noise nor any trouble in it.”


(Al-Bukhari and Muslim)


As-Suhaylee said, “She was given the glad tiding of a house in Paradise because she never raised her voice over that of the Prophet (sallallaahu ‘alayhi wa sallam) and she never bothered him.” She was pleased with her Lord and Allah is pleased with her.


The Prophet (sallallaahu ‘alayhi wa sallam) said,


“Angel Jibreel told me: ‘When you come to Khadijah, convey my Lord’s greetings to her and mine as well.”


(Al-Bukhari and Muslim)


Ibn al-Qayyim said, “Khadijah was the only woman known to have this honor.”


Allah loved Khadijah, so did His angels. The Messenger of Allah (sallallaahu ‘alayhi wa sallam) also loved her so much. He said,


“I am blessed with her love.”


(Muslim)


Taken from: Great Women of Islam – By Imam al-Madeena al-Munawarrah ‘Abdul Muhsin Ibn Muhammad al-Qaasim


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Thursday, January 30, 2014

The Muslim-Christian dialogue

Allaah Almighty has perfected for us our religion, and completed upon us His favour and has chosen Islam to be our religion. Our belief in His Oneness and in the Messengers whom He sent to His creation is a part of our Islamic creed.



For some time, Muslims and Christians lived together in harmony. Muslims have always been committed to the glorious principles laid in Islam and stated in the Holy Quran; Allaah says what means: "There shall be no compulsion in [acceptance of] the religion ..." [Quran: 2:256], and "For you is your religion, and for me is my religion." [Quran: 109:6] Unfortunately, the Jews succeeded in poisoning this cordial relationship and in instigating disorder whenever possible.


Discussions, argumentation, encounters and accusations arose, and this and other reactors led to the following well-known three expressions in this Muslim and Christian context: Dialogue, Christianisation, and persecution.


In its practice of Christianisation, or missionary work, the Christian West resorted to unlawful means crowned by western imperialism of Muslim states. This imperialism was effectively doing lip service to missionary work. Missionaries succeeded in camouflaging imperialists' goals. Their evangelism was introduced in combination with food, dress, medicine and book. In the aftermath of the collapse of communism in Muslim Albania, Muslims tired out therein by hunger, were handed the Bible together with food!



Military imperialism came to an end, only to be replaced by cultural and economic invasion. Many among us are now adopting the Westerners' mentality, priding themselves in speaking their languages, importing their way of life, modelling themselves after them and praising their culture!


Persecution is a big lie being an illusion created by those Christians who are hiding their real motives. However, Allaah says what means: "…And Allaah is predominant over His affair, but most of the people do not know ..." [Quran: 12:21]


The Vatican was so enthusiastic for an Islamic-Christian dialogue that it founded a special office in 1967 called: "The Papal Council for Inter-religious Dialogue."



Though the ultimate goal of this dialogue is to bolster the effectiveness of religion, deepening its spiritual hold in the family and society and bringing back absent principles and values, the Vatican's Church totally missed the point of proper dialogue when it declared that dialogue serves at the end of missionary work. This meant opening up of new horizons to evangelise Muslim societies through dialogue!



Consequently, we, in the following, mention a specimen for Muslim-Christian dialogue showing vividly the extent of the Jews' control over Christian thinking in both the West and the USA.



Dr. Khalid Uksha, a Jordanian Christian responsible for Islamic affairs at the Papal Council – Vatican, said: "I request that the colleagues in the Islamic delegation be patient because of our repeated questioning of Saudi Arabia's prevention of building churches on its soil, in spite of the fact that there is now around half a million Catholics together with a similar number from other Christian denominations (in that country). This prevention leads us to the belief that the Christian minority in Saudi Arabia is deprived from its religious rights and from performing its worship unlike Muslim Minorities in the Christian West."


The above query was replied to as follows:


1. "We assure our colleague, Dr. Khalid, and all other members of the Catholic delegation that repetition of this query neither embarrasses nor annoys us. The aforementioned prevention is non-negotiable, being a matter of principle. This is a case of faith which has been clearly expounded in our Islamic system according to the Holy Quran and the Sunnah.


2. In reply to this query, we have always confirmed that we Muslims, and you also at the Catholic Church, believe that each faith should have its geographical exclusivity, which no other faith would share. This is in order that complete freedom and independence would be guaranteed for such a faith on its soil.


For instance, you have geographical exclusivity for Catholicism within the Vatican. Further, you have proclaimed that the Vatican is the state of Catholic denomination, and patron of its followers worldwide. To ensure the freedom and exclusivity of Catholicism, you prevented any coexistence within the Vatican of any other faith or denomination. Moreover, you even disallowed building of churches there affiliated to Protestants, Orthodox and others, let alone building a single mosque for Muslims.


Similarly, we Muslims apply this sound principle condoned by our Islamic law. In his traditions, our Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) confirmed that the entire Arabian Peninsula represents geographical exclusivity for the Islamic faith. No other faith should coexist with it within the same area. This allows full freedom for our religion, whereas outside the peninsula, churches are built adjacent to mosques in the Muslim lands. Therein, Christians are enjoying their full religious and national freedom.


The Leader of the Faithful, the second Caliph 'Umar bin Al-Khattaab may Allaah be pleased with him refrained from entering the 'Resurrection Church' to pray in and said: "I fear that Muslims would say: here is the place 'Umar prayed… and turn this place into a mosque."


As you may know, this Church's keys are until now kept with a Muslim family as a result of an accord reached by Christian denominations regarding this matter to end the feud which ensued regarding who would be honoured with the possession of its keys.



We have no wish to argue with you concerning your claim that in Saudi Arabia there are one million subjects affiliated to different Christian denominations, out of which there are half a million Catholics. This figure is very much exaggerated and needs utmost accuracy. We, however, would like to confirm that in Saudi Arabia there is not a single non-Muslim who acquires permanent residence.

All non-Muslims, including Christians and others, have entry visas to carry out temporary work. Their work contracts stipulate that they should respect norms and laws of the State. As it is known, all parties of the contract are bound by its context. Consequently, if a non-Muslim feels that the non-existence of a church is going to represent a religious problem for him, then he is free not to continue his work.


As far as performing his prayers privately, a Christian is fully free to do so whether at home or in embassies and consulates. Saudi Arabia's system allows opening private schools for the communities affiliated to embassies and consulates.


In reply to your demand to allow Christians in Saudi Arabia to both perform their prayers and build churches in the same manner Muslim minorities are given such religious freedom, we would like to call your attention to a great deal of fallacy in this comparison:


1. Muslim minorities in the West are mostly indigenous. A significant part of their population acquired citizenship while the rest are permanently-residing landed immigrants. It is a fallacy, therefore, to compare work groups contracted for a limited period and subject to conditions of their contracts with the indigenous Muslims or those who have acquired citizenship in the West.


2. Muslim minorities in the West, excluding the Vatican of course, enjoy less freedom than the Christian minorities in most Muslim countries such as Egypt, Syria, Turkey and others as they (Muslim minorities in the West) still suffer from harassment in the simplest of its religious privacy and practices such as veiling and education in schools and universities. You must have learned that some universities in the West have started to confine certain scientific fields of specialisation to indigenous Christians!


3. Another fallacy appears in your saying that the Muslims in Rome, the cradle of the Catholic Denomination, were permitted to build a large mosque and cultural centre and this would require that Muslims would act in kind. Rome is the capital of Italy and is neither a capital of the Vatican nor a part of its geographical exclusivity. What is acceptable is a comparison between Italy and Egypt, for instance, where churches and Papal Councils are in Cairo and Alexandria. Comparisons can be made also with Istanbul, Damascus, Morocco, and many Muslim counties.


4. You have also asked the following question: "Are some Gulf countries as well as Yemen not but a part of the Arabian Peninsula and, therefore, a part of the geographical exclusivity of Islam? If the answer is in the affirmative, then why have Muslims of these countries accepted churches being built on their territory? Does this not mean that exclusivity is a Saudi understanding not shared by the rest of Muslims even in neighbouring Arabian Peninsula countries?"


Indeed Yemen and the Gulf countries form a part of the Arab Peninsula and, thus, are included in the geographical exclusivity of Islam. These countries have the same firm belief as the Saudis in this principle but, unlike Saudi Arabia, they at a certain time of their history were subjected to British and other imperialism and thus became unable to have their suzerainty over their own religious and political affairs. In such circumstances, imperialism, in a direct challenge to the will of their people, built these churches out of its wish to reaffirm its political presence through a reaffirmation of its religious presence.


Therefore, the people in these countries did not in reality permit the building of these churches. The real builder was in fact British imperialism, which contravened the norms, traditions and faith of these subjugated people. However, with the grace of Allah, the middle of the Peninsula, i.e. Saudi Arabia was immune from any foreign imperialism. Throughout its history, it has remained governed by its own people, who are strict adherents of Islam, thanks to Allaah. Saudi Arabia, consequently, was not subject to the violations which beset the fringes of the Arab Peninsula. We would like to confirm that it has beforehand been agreed not to tackle cases of certain countries but general cases.


5. Having replied candidly to your questions, we also have our own queries (regarding, inter alia), the following issues:


1- You know that we always confirm, through crystal-clear texts from the Quran and the Sunnah, our firm belief in all the Prophets and Messengers of Allaah and all their Holy Books. This firm belief is part and parcel of our conviction in the Holy Quran and our Prophet. However, we have so far neither heard nor read any declaration from your side about your belief that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is the Prophet of Allaah and Seal of Messengers, that the Holy Quran is a divine book which represents Allaah's complete religion, and contains what had been revealed before, to all Messengers.


The Second Ecumenical Lodge issued, however, a statement describing Muslims as people of faith and that, on the Day of the Hereafter, they are saved. But this is a general statement which is nowhere from real recognition of Islam and Muslims. Accordingly, you are asked to clearly proclaim your belief in Muhammad as a Prophet and Messenger, that he is the Seal of all Prophets and Messengers, that the Holy Quran is a true book of Allaah and that it is the ending Message containing all divine teachings to mankind.


2- You believe that the Jews harmed the Messiah, attacked him and, according to you, they even crucified him. They also harmed his mother, Virgin Mary, accused her of prostitution and of dishonour. Yet, we do not find a single Evangelist mission from you among the Jews! You even went as far as absolving them from Christ's blood and from crucifixion, which is against your own belief and religious emblem, the cross, symbol of Christ's tragedy with the Jews. Compare this attitude with the thousands of missions sent by you to Muslim societies with the view to proselyte Muslims or to keep them away from Islam! Is this how you have rewarded our belief in Jesus, and his blessed mother and our reverence to his divine message?


3- You very much highlighted news of Christian minorities in the Islamic and Arab World, and demanded more freedoms and rights for them. We, however, have not heard you uttering one single word concerning calamities from which the Christian Palestinians in occupied Palestine (in Bethlehem, Hebron, Jerusalem and others) are suffering. This takes place at a time when they are exposed to semi-genocide. Most of them have left their homes. Their churches have been destroyed. They have been deprived from practicing their rituals. Archbishop Kapuchi is now a refugee in Rome, after being expelled from Palestine. There are even others like him such as Archbishops Qarmash, Johan, and others. Is your overlooking of the tragedy of the Christians in Palestine not a kind of sympathy with the Jews on the expense of the rights of Muslims and Christians in Palestine?


4- Jews have contravened the sacredness of Abraham's Shrine which is attributed to the father of Prophets, Ibraaheem (Abraham) may Allaah exalt his mention. They have killed Muslims while performing their prayers, shed blood, torn and trodden Holy Quran books but we did not hear any word of condemnation from you or at least a journalistic query of condolences to Muslims regarding the most atrocious massacre and attack on the faith and faithful in Palestine!


Does this not demonstrate your sympathy with the Jews at the expense of Muslims and their religious and national rights in Palestine?


5- How do you justify the American Congress' decision of making Jerusalem an eternal capital for Israel as a result of the large demonstration organised by the American Churches including Catholic and non-Catholic ones? About one million of these churches' followers participated in the above demonstration. Consequently, how do you want us to understand this integration between the Church's attitude and that of the Congress? Is this not a clear demonstration of hatred to Islam and Muslims as far as their most immediate affairs are concerned? The Vatican did not issue any denunciation regarding this damaging stance about the Muslims of the world, which constitutes a flagrant attack on the rights of Palestinian Christians and Muslims. Is this not a clear alignment with the increasing Jewish aggression and injustices?


6- Had it not been that you opened up this venue of dialogue, we would not have reacted in kind. However, we are fully prepared to present the many examples of wrongs in the Christians' stance about Islam and Muslims. We are equally prepared to answer all your written questions. We have no feeling of embarrassment vis-à-vis any query, be it religious, cultural or historical. We hope that you have same level of preparedness and non-embarrassment with regards to any questions addressed to you about your religious values or your past and present attitudes about Islam and Muslims.


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The Lowest Rank of Those in Paradise

Abdullah ibn Mas`ood, radhiallahu `anhu, narrated that the Prophet, sallallahu `alaihi wa sallam said:



I know the last person who will come out of Hell and the last one to enter the Paradise. A man comes out crawling and Allah (subhanahu wa ta`ala) says: Go, enter the Paradise. Then he approaches it and it appears to him as if filled, then he returns back and says: O Allah, I found it full. Then Allah says: Go, enter the Paradise. He approaches it and it appears to him as if filled. He then returns back and says: O Allah, I found it to be full. Allah says to him: Go, enter Paradise, you have what is equal to the whole world and ten folds (or, you have what is equal to ten times this world). He then says: “O Allah, are you mocking me (or laughing at me) while You are the King?” Ibn Mas`ood said: I saw the Prophet, sallallahu `alaihi wa sallam laugh till his molar teeth were seen. Abdullah stated that the Prophet sallallahu `alaihi wa sallam said: “That is the lowest rank of those in the Paradise.” [Al Bukhari and Muslim]


In the Hadith narrated by Ibn Mas`ood and the Hadith narrated by Abu Saeed al Khudri, is the story of the man of the tree, who is in the lowest rank of Paradise. Allah reminds him, beseech such and such. When he says all and has nothing more to beg, Allah says:


That is for you with ten folds more. Then he enters his house where his two wives of black and white eyed Hoor al`Ein came to him and say: We thank Allah who brought you alive to us and brought us alive to you. Then he says: No person is given like what I have been given.” [Muslim


]


Al Mughira ibn Shu`ba narrated that the Prophet, sallallahu `alaihi wa sallam, said:



Musa `alaihis salam asked Allah: Who is of the lowest rank among those of Paradise? He said: He is a man who comes after those of Paradise have been entered into it.” Then it is said to him, “Enter Paradise.” He says: O my Rabb Allah, how could I? People had already taken their places and got their grants? He is then told: Will you be satisfies if you have the possessions of a king of the world. He says: I am satisfied O my Rabb. Then Allah says: that is for you, and like it, and a like, and a like, and a like.” For the fifth he says ‘I am pleased O my Rabb’. Allah says: this is for you and like it ten folds, and also whatever you like and what pleases your eyes. The man says: I am pleased O my Rabb!…” [Muslim]


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The Obligation of Differing from the Disbelievers – Shaykh Saalih al-Fawzaan

All praise is due to Allah Who has commanded us to follow in the footsteps of Muhammad sallallaahu ‘alayhi wa sallam, the master of the righteous, and forbidden us from imitating the polytheists and disbelievers. All praise is due to Allah for the blessings that He has conferred upon us and the calamities that He has prevented from hitting us. I testify that there is nothing worthy of worship except Allah alone, Who has no partners and that Muhammad is His servant and Messenger, may the peace and blessings of Allah be upon him, his family and his companions.


Dear people! Fear Allah and be proud of your religion.


O Allah’s servants! Allah, the Most High, has granted the Muslims a complete Shari’ah, or comprehensive set of rules, that cover all religious and worldly matters. He made happiness both in this world and in the Hereafter contingent on working according it and adhering to its guidance. Allah, Most High says that which translates as:


“Whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].” (Ta Ha: 123).


“Whoever follows My guidance – there will be no fear concerning them, nor will they grieve.” (Al-Baqarah: 38).


This Shari’ah is the straight and correct way, which is the way of those on whom Allah has bestowed His Grace such as His Prophets, the sincere, the martyrs, and the righteous. Anything other than this is the way of those who have earned the wrath of Allah such as the Jews, the Christians and the polytheists.


Dear Muslims! In every rak`ah, or cycle, of your prayer, you invoke Allah to show you the straight path and keep you away from the path of those who have earned His wrath and those who have gone astray.


You do this because you recite Surat Al-Fatihah. This recitation in every rak`ah is one of the pillars of Salah, or prayer. Therefore, you should reflect on this Du`a’, or supplication, its objectives and its positive results.


First and foremost, it implies following Allah’s Messenger sallallaahu ‘alayhi wa sallam and adhering to Allah’s Shari’ah concerning acts of worship, business transactions, morals and inward and outward manners. It also entails differing from the disbelievers with regard to their specific acts of worship, business transactions, morals, and manners.


This is because imitating them outwardly leads to loving them inwardly.


Therefore, the Qur’an and the Sunnah are replete with evidences that command the Muslims to differ from the disbelievers and forbid imitating them in order to keep the Muslims away from all harmful matters. This is because the actions of the unbelievers are false and only for show, their endeavours are misleading and their end is certain destruction.


Consequently, all the actions and affairs of a disbeliever are blighted and fruitless. Allah, Most High says that which translates as:


“But the disbelievers – their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing.” (Al-Nur: 39).


“The example of those who disbelieve in their Lord is [that] their deeds are like ashes which the wind blows forcefully on a stormy day.” (Ibrahim: 18).


O Muslims! Although Allah has warned us severely against following the way of the disbelievers, He knew that this would happen as His Messenger sallallaahu ‘alayhi wa sallam reported that Allah has decreed this according to His Knowledge.


Al-Bukhari and Muslim reported on the authority of Abu Sa`eed al-Khudri, may Allah be pleased with him, that Allah’s Messenger sallallaahu ‘alayhi wa sallam said:


“You will follow the errors of your predecessors so completely and literally that if they should go into the hole of a lizard, you would follow them.”


The people asked: “O Allah’s Messenger! Do you mean (by ‘your predecessors’) the Jews and the Christians?”


He sallallaahu ‘alayhi wa sallam replied, “Who else?”


Al-Bukhari reported on the authority of Abu Hurairah, may Allah be pleased with him, that Allah’s Messenger sallallaahu ‘alayhi wa sallam said:


“The Hour will not come until my nation will follow completely and literally the errors of the previous nations.”


The people asked: “O Allah’s Messenger! Are you referring to (the people of) Persia and the Romans?”


He sallallaahu ‘alayhi wa sallam replied, “Is there other than these?”


Therefore, Allah’s Messenger sallallaahu ‘alayhi wa sallam reported that his nation will follow the Jews and the Christians, who are the People of the Book, as well as the people of Persia and the Romans.


Allah’s Messenger sallallaahu ‘alayhi wa sallam forbade imitating all of them.


Despite the fact that he sallallaahu ‘alayhi wa sallam told us that his nation would imitate the errors of the disbelievers, he sallallaahu ‘alayhi wa sallam also stated that a group of his nation will firmly adhere to the truth until the Hour comes.


He sallallaahu ‘alayhi wa sallam also said that Allah would make it such that the Muslim nation would not unanimously agree on falsehood. Also, he sallallaahu ‘alayhi wa sallam assured us that Allah frequently raises certain persons for the sake of His religion whom He uses and appoints for obeying Him.


As a result, it becomes clear from the authentic Ahadeeth of the Prophet sallallaahu ‘alayhi wa sallam that there will be a group of people who follow and adhere to his guidance, the religion of Islam.


On the other hand, some Muslims will deviate to the doctrines of the religion of the Jews or that of the Christians. Such deviation is made alluring by Satan. That is why a servant of Allah is commanded to ask Allah to guide him to the straight path, which is far away from Christianity and Judaism.


Oh servants of Allah! The wisdom behind the prohibition of imitating the disbelievers and commanding us differ from them is so clear. This is because imitating them outwardly leads to imitating them inwardly which in turn results in resembling them in their morals and actions. However, being different from them outwardly leads to differing from them inwardly, which in turn leads to being so completely distinct from them that one is rescued from the causes of Allah’s wrath.


Being distinguished also saves one from going astray and leads to being directed to the way of guidance and Allah’s pleasure.


Oh Muslims! Today many Muslims, both men and women, imitate the disbelievers in their manners of speaking, dressing, appearance and in so many other areas that time does not allow me to enumerate them.


Among these aspects is the shaving of beards and growing moustaches. Allah’s Messenger sallallaahu ‘alayhi wa sallam, commanded trimming the moustache and allowing the beard to grow in a generous manner, thus being distinct from the disbelievers who shave their beards and grow their moustaches.


We must know that clipping the moustache and growing the beard are among the characteristics of Fitrah, or human-nature and from the guidance of the Prophets, peace be upon them all. It is a symbol of being distinct from the enemies of Allah and His Messenger sallallaahu ‘alayhi wa sallam.


This is because clipping the moustache brings about cleanliness, keeping it away from the phlegm of the nose and because when it becomes long and hangs over the lip; it becomes immersed in food and drinks in a disgusting manner.


I stress again that growing the moustache long distorts one’s appearance, despite the fact that some people may approve of it. Wearing the beard is a symbol of a man’s handsomeness and dignity.


Therefore, when he becomes old his attraction remains due to the existence of the hair of his beard. In contrast, the one who disobeys Allah’s Messenger sallallaahu ‘alayhi wa sallam by shaving it will have a distorted face devoid of any beauty when he becomes old.


The habituation and blind imitation of these people lead them to misjudging a bad thing as good and vice versa. What we say to those people, may Allah guide us and them, is: You must repent and return to the truth, for returning to the truth is far better than continuing with falsehood.


The Sunnah of Allah’s Messenger sallallaahu ‘alayhi wa sallam has become clear to you and you have been commanded to obey and follow in his footsteps. Allah says:


“There has certainly been for you in the Messenger of Allah an excellent example.” (Al-Ahzab: 21).


Therefore you have to adhere to his Sunnah and not to change it, despite the great number of Muslims who neglect it.


Another example of imitating the disbelievers is speaking in their languages unnecessarily; this happens even among the native Arabs in their own countries.


The reason why this is so disliked is that when a person speaks a foreign language, he becomes accustomed to this practice and deserts the Arabic tongue which is the symbol of Islam. In fact, the language spoken is among the greatest of the symbols that define the culture and practices of any given group of people.


Therefore, the majority of Islamic jurists are of the view that offering Du`a’, or supplication, within Salah, or prayers; and saying Dhikr, or the mentioning of Allah’s names, in a language other than Arabic is Makruh, or not recommended.


Allah has glorified the Arabic language, revealed His Book in it and made it the native language of Muhammad sallallaahu ‘alayhi wa sallam, the last of His Prophets. So, being accustomed to speak in any language other than Arabic is Makruh – if a person knows Arabic – for it leads to resembling non-Muslims, deserting the Arabic language, and replacing it by another language.


Arabic is a part of the religion and learning it is obligatory, because comprehending the Qur’an and the Sunnah is obligatory; and they cannot be comprehended except by knowing Arabic.


Therefore what is necessary for fulfilling an obligation also becomes obligatory. As for learning foreign languages, Muslims are allowed to learn and speak in them, but only when necessary.


If it is unnecessary, then speaking in them is Makruh. However, it is very saddening to see that when you enter public buildings, such as hospitals and airports, in the Arab countries, you will find people communicating in foreign languages as if they were in Europe.


The disbelievers are also imitated in certain acts of worship, such as building up the areas around graves and making them places of visitation and worship. Allah’s Messenger sallallaahu ‘alayhi wa sallam said:


“May Allah’s curse be on the Jews and the Christians, for they build places of worship at the graves of their Prophets.”


He sallallaahu ‘alayhi wa sallam also said:


“If any righteous man dies amongst them, they would build a place of worship at his grave and make pictures of him to place therein; they are the worst creatures in the sight of Allah.”


These sayings of the Prophet sallallaahu ‘alayhi wa sallam reveal that exaggeration with regard to graves leads to the gravest shirk, or polytheism, which is obvious to everybody. All this is owing to imitating the Jews and the Christians.


Other forms of imitation are celebrating polytheistic and innovated days such as the Prophet’s birthday and those of presidents and kings. Celebrating these occasions may be for one day or a week such as National Day, Mother’s Day, Cleanliness Week and so on. All these celebrations came to the Muslims from the disbelievers.


In Islam, there are only two days of feasts: the Day of Fitr, or ending the fast of Ramadan, and the Day of Adhaa, or sacrifice. Celebrating any day other than these two is bid`ah, or an innovation in the religion, and imitation of the disbelievers.


Muslims should be mindful of this and not be lured by the great number Muslims participating in these sinful events. Such people either do not know the ruling of Islam concerning it and celebrate these days due to ignorance, or know the ruling of Islam and celebrate them despite that.


The sin of the latter class is of course, much greater.


I seek refuge with Allah from the outcast Satan. Allah says that which translates as:


“There has certainly been for you in the Messenger of Allah an excellent example for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” (Al Ahzab: 21).


Source: Shaykh Saalih ibn Fawzaan al-Fawzaan, Jumah Khutbah: Riyadh, Date: October 12, 2001


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Categories of scholars of hadith in regards to Al-Jarh Wat-Tadeel

“The scholars of Hadith are broken up into different categories in regards to al-Jarh wa at-Ta’deel. From them are those who are: lenient, strict, and moderate”


The Shaykh Muhammad ibn Saalih al-’Uthaymeen (may Allah have mercy on him) mentioned this point of benefit in his explanation of the great science of hadith poem entitled, “al-Bayquniyyah”. His comments can be found under the fourth line of the poem which reads:


يرويه عدل ضابط عن مثله … معتمد في ضبطه و نقله


One who is upright and precise, narrates from his like,


Reliable in his precision, as well as his transmission


“It is known that some scholars of hadith were harsh in regards to praising (Ta’deel), and some of them were lenient. (Also) some of them where harsh in criticizing (Jarh) when there was nothing to criticize.


And there were scholars who were the opposite and were too lenient and praised someone when that person was not deserving of praise. And this is something known with the people of knowledge.


So whoever is severe with his narrators then his praise (for someone) will be closer to be accepted than the scholar who is lenient. However the correct/right (position) is that mankind should be fair and not too harsh or lenient. Because if we were to be too harsh then perhaps he would reject an authentic hadith about the Prophet (peace be upon him). Likewise, if a man were to be too lenient then perhaps he may attribute a hadith to the Prophet (peace be upon him) while not be correctly affirmed to him.”


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An Interview with Umm Saalih – A Grandmother Who Completed Memorizing the Quran at Eighty-Two Years Old

As read by Dr. Saleh As-Saleh


Al-Hamdulillaah (All-Praise is due to Allah), the One Who said (what means):


“And in truth We have made the Qur’an easy to remember; but is there any that remembers?” Surah 54: 32


Many all over the world memorize the Qur’an, and it is not strange to see the youth memorizing the Noble Qur’an at an early age. Al-Hamdulillaah, the One who made the Qur’an easy for remembrance, had made it easy for Umm Saalih age 82. In an interview with Umm Saalih, she was asked the following questions:


Q1: “What was the reason that drove you to memorize the Qur’an after so many years?”


She said, “I always hoped to memorize the Qur’an from the time I was young. My father always used to invoke Allah for me to become one of the memorizers of the Qur’an, like himself and like the elder brothers of my family who memorized it. So I memorized in the beginning about three parts and then after I completed the age of thirteen, I got married and became busy with the household and the children. After I had seven children, my husband died. They (the children) were all young so I took the time to raise them and educate them, and then after they grew up and got married, I had more time for myself. Therefore, the first thing I directed myself to focus upon was the Qur’an.”


Q2: “Tell us about your journey with the Noble Qur’an.”


She said, “My younger daughter was going to high school and she was the closest of my children to me and the most beloved, because she stayed with me after her older sisters got married and got busy with their lives, and because she was a quiet girl, upright, loving, and good. In addition, she was interested in learning the Noble Qur’an, and her teachers encouraged her.


Furthermore, she was very enthusiastic and always told me of many women who were driven by this great motivation to memorize the Qur’an, and this is where I started.”


Q3: “Tell me about your way of memorization.”


She said, “We assigned ten verses (meaning her and her daughter who was going to high school). So each day after Asr, we used to sit together. She reads and I repeat after her three times. Then she explains the meaning to me, and after a while, she repeats that three times. On the next morning, she repeats them to me before she goes to school.


She recorded also the recitations of Ash Shaykh al Husary, Rahimuhullaah, repeating each verse three times and thus I continued to listen most of the time. Therefore, the next day we would go to the next ten verses if my memorization was good. Otherwise, we would postpone taking additional verses until the day after. Moreover, we assigned the day of Friday to review the memorizations of the entire week. And this was the journey from the beginning.”


Then she said, “Over four years and a half, I memorized twelve juz according to the way I described to you. Then this young daughter got married. When her husband knew of our task concerning the memorization, he rented a house close to me, close to my house, so that he could allow the continuation of the memorization. In addition, he, May Allah reward him used to encourage us and sometimes sit with us listening, explaining and teaching.


Then after three years of her marriage, my daughter got busy with the children and the household and our schedule was interrupted, but that did not make her give up. To the contrary, she sensed that my eagerness for the memorization was still established so she looked for a special good teacher to continue the journey under her supervision. So, I completed the memorization by the success of Allah and my daughter is still working to finish the memorization of the Glorious Qur’an. She has a little left, In Shaa Allah Ta’ala.”


Q4: “This motivation of yours, did it have an effect on other women around you?”


She said, “It really had a good strong effect. My daughters and stepdaughters were all encouraged and worked on learning and teaching the Qur’an to their children and learning it themselves.”


Q5: “After finishing the Noble Qur’an, don’t you think about working on memorizing hadeeth?”


She said, “Now I have memorized ninety hadeeth and In Shaa Allah I will continue the journey. I depend, in my memorization, upon the tapes and upon the Qur’an radio station. At the end of each week, my daughter comes and checks for me the memorization of three hadeeth, and I am trying now to memorize more.”


Q6: “Over this period of memorization of the Qur’an, did your life change? Was it affected in one way or another?”


She said, “Yes, I went through a major change and I tried always, all praise is due to Allah, to obey Allah before I started the memorization. However, after I started the task of memorization, I began to feel a self-comfort, a great self-comfort and all worries began to move away from me. I even reached the stage of freeing myself from all these excessive worries concerning fearing for the children and their affairs, and my morale was boosted.


I had a noble objective to work for and this is a great Ni’mah (Favor) from Allah upon me, since we know that some women, when they get old and they do not have a husband, and their children got married, may be destroyed by the empty time, thoughts, worries, and so forth. But, Al Hamdulillaah, I did not go through this and I made myself busy with a great task and a great objective.”


Q7: “Didn’t you think at one point, to join one of the circles focusing on teaching the Noble Qur’an?”


The answer was, “Yes, some of the women suggested this to me, but I am a woman who got used to staying at home, and I do not like to go out everyday, and Al Hamdulillaah, my daughter sufficed me from all difficulty and I was so happy while I was learning from her. My daughter had set an example in goodness and righteousness which we rarely find in our days.


She started this task and journey with me while she was an adolescent and this is a critical age many people complain of. She used to pressure herself so that she could have spare time to teach me, and she used to teach me with kindness and wisdom. Her husband was a good help to her and he exerted a lot of effort. I ask Allah to give them success and to bring their children up on uprightness.”


Q8: “What do you say to a woman of your age who wishes to learn and memorize the Qur’an yet she is worried about it and feeling unable to?”


She said, “I say to her there shall be no despair with the firm, sincere and truthful determination. Begin with sincerity, firm determination and dependence on Allah at each time. And remember that at this age you should have the time for yourself. However, do not use your time to only go out or to sleep and so forth. Rather, busy yourself with righteous work.


Q9: “Now what would you say to a woman who is still young? What would you advise her?”


She, may Allah preserve her, said: “Preserve Allah and He will preserve you. Make use of the favor of Allah bestowed upon you from health and ways and means of comfort. Use that to memorize the Book of Allah. This is the light which enlivens your heart, your life and your grave after you die.


And if you have a mother then exert the effort to teach her, and there is no better favor upon a mother than one of her righteous children aiding her to be close to Allah.”


Presented on the 1st of Muharram 1426, Feb 10th 2005. Originally published in Ad-Da’wah Magazine, no.1552, 17th of Rabee’ Al-Awwal 1417,corresponding to Aug 1, 1996.


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Wednesday, January 29, 2014

Ignoring That Which Does Not Concern You

Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah, sallallahu 'alayhi wa sallam, said, "A sign of one's excellence in his Islam, is ignoring what does not concern him." [Related by Ahmad, Malik & At-Tirmidhi]

The Status of this Hadith


Ibn Rajab said, "This hadith is a basic and an important source of good behavior in Islam." Muhammad ibn Zayd, a great scholar of the Maliki Madhhab, said, "Four ahadith comprise a perfect code of conduct. One of them is, 'Whoever believes in Allah and His Messenger should say that which is useful or keep silent.' Another is when the Prophet said to the man who sought his advice, 'Avoid getting angry.' A third is, 'The believer loves for his (believing) brother what he loves for himself.' The fourth is the above hadith."

A Sign of Excellence in Islam


A sign of one's excellence in the religion, is his ignoring what does not concern him, including all things said or done. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with.


As for the matters that do not concern one, they are in abundance. Usually, when a person tries to interfere in such matters that do not concern him, the tool frequently used for this is the tongue. Muslims are ordered to utter only good words, for Allah said, "Not a word he (man) utters, but there is a watcher by him ready (to record it)." [Al-Qur'an 50:18]


Many people ignore the fact that in Islam, words are considered actions. Such people care not to preserve their tongues from uttering evil or nonsense. Mu'adh ibn Jabal did not know the importance of discretion in the words one utters, so he asked the Prophet, "Are we going to be held responsible for what we say?" The Prophet answered, "May your mother lose you! What else will lead people to be dragged in the Fire on their faces, but the result of what they utter with their tongues." [Irwa' al-Ghalil]


An-Nawawi said in his book, Riyadh as-Salihin, "Know that everyone should only talk about what might lead to benefit. When talking and being silent are equal in benefit, the Sunnah is to be silent. This is because to be talkative will usually lead to uttering evil, even if it starts with seemingly harmless words. One should always be on the safe side, a state that is indeed desired." When a person utters only good words, he gains respect in his community. Likewise, if he is talkative and nosy, disrespect and a bad reputation are the result.


This hadith indicates that ignoring what does not concern one, is a sign of his excellence in the religion. Being successful in working the righteous deeds and gaining an increase in the number of good deeds are all results of this better behavior. The number of sins will also decrease if one protects his tongue from uttering evil. Abu Hurayrah said, "If you improve your Islam, then every good deed you work will increase (and will be multiplied) by ten folds to seven hundred times in reward. On the other hand, each sin is recorded according to its weight, until one meets Allah, the Exalted One." [Muslim]

Ignoring What Does Not Concern You


The only way to know right from wrong is through the Islamic Shari'ah (Law). What one wishes and desires do not count in this regard. The Prophet has considered the one who ignores what does not concern him to be an excellent Muslim. Therefore, Islam alone must be consulted to define what does or does not concern a Muslim. Because many Muslims do not depend on the Shari'ah to define what they can or cannot participate in, they sometimes abandon their obligations or what they are supposed to do or say, thinking that this is not of their concern. They sometimes defy the rules of the religion by not advising their Muslim brothers, thinking that this also is not of their concern. Or, they indulge in what does not concern them, thinking that this is their concern. To get out of this confusion, one should always consult the Shari'ah to know what he is supposed to do or say.

Benefits from the Hadith


It encourages Muslims to use the time in a manner that brings about their benefit in this life and in the Hereafter;

Muslims should always be concerned with what is beneficial and constructive, and should avoid what does not bring about benefit and what does not preserve the honor;

It also encourages Muslims to strive hard to discipline their behavior, and to reject and abandon sins, dishonor and what brings about disrespect; and

It ordains avoiding interfering with other people's affairs, for unwarranted interference with other people's business causes divisions and hatred among Muslims.


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How the Prophet Raised His Daughters

All historians agree that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), had four daughters, and they all witnessed the advent of Islam, became Muslims and joined the journey of Hijrah (emigration) to Madeenah. His daughters were: Faatimah may Allaah be pleased with her who was born five years before the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), became a prophet and was given the mission of prophethood and the message of Islam; Zaynab may Allaah be pleased with her who was married to Al-‘Aas ibn Ar-Rabee’ may Allaah be pleased with him; and Ruqayyah and Umm Kulthoom may Allaah be pleased with them both, who were married to ‘Uthmaan ibn ‘Affaan may Allaah be pleased with him as ‘Uthmaan ibn ‘Affaan married Umm Kulthoom after the death of Ruqayyah, may Allaah be pleased with the three of them.

Only Allaah The Almighty knows the wisdom behind the fact that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), had four daughters; however, some scholars maintain that this could have been due to the following reason:


Before Islam, the Arabs considered having a daughter to be a dishonor and believed that daughters deserved to be buried alive. Allaah The Almighty Says (what means): {And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide.}[Quran 16:58] It was mentioned in the interpretation of this verse that the father suppressed his grief over the fact that a daughter was born to him. “Keep it in humiliation” refers to the fact that fathers who did not bury their daughters alive, humiliated them, did not entitle them to receive inheritance, did not care for them, and favored their sons over them. Allaah The Almighty willed that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), would be the father of daughters in order for him to be a role model for all believers and to teach them the rights and status of women that were granted by Islam. It was a turning point in the life of women that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), had daughters. ‘Umar ibn Al-Khattaab may Allaah be pleased with him said, “By Allaah, in Jaahiliyyah [pre-Islamic ignorance] we did not use to care the least about women until Allaah revealed His verses regarding them and granted them certain rights.”

Another reason was to protect the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), against any possible false accusation that he relied on the support of his sons, as relying on one’s sons was the custom of the Arabs at that time. The religion that was revealed to the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), spread on earth as it is the truth - the only truth. The truth is always strong enough to prevail. In Jaahiliyyah, the Arabs would wish to have sons only because they would support them and help them to protect their possessions, dignity and status. They would hate having daughters because they feared their shame and humiliation, until the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), was sent with the religion of Islam that is the final religion and the one that Allaah The Almighty approves for His slaves. Allaah The Almighty Says (what means):


{And whoever desires other than Islam as religion - never will it be accepted from him, and he, in the Hereafter, will be among the losers.}[Quran 3:85]

{This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.} [Quran 5:3]


Islam preserved the rights of daughters and granted them their due status. Islam promises those who look after their daughters and treat them well an abundant reward. Moreover, Islam made bringing daughters up and supporting them one of the ways of pleasing Allaah The Almighty and entering His Paradise. It was narrated on the authority of Anas ibn Maalik may Allaah be pleased with him that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “The one who supports two girls until they grow up, he and I will be on the Day of Judgment like this [and he put two of his fingers together].” In this Hadeeth, the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), put his fingers together in order to express his closeness in Paradise to the person who brings up two girls. ‘Aa’ishah may Allaah be pleased with her narrated,



A woman along with her two daughters once came to me asking [for some alms], but she found nothing with me except a date which I gave to her. She [took it and] divided it between her two daughters and did not eat anything herself. Then, she got up and went away. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) then came in and I told him about this story. He said:“Whoever is put to trial by having daughters and treats them kindly [with benevolence], then these daughters will be a shield for him from the Hellfire.” [Al-Bukhaari and Muslim]



No bounty or reward is greater than this.

In spite of the great reward that is promised to those who support their daughters and treat them well, some people feel no joy when a daughter is born to them and instead display their distress and sadness! This kind of reaction is an ignorant one and shows dissatisfaction with the decree of Allaah The Almighty. Some parents are negligent regarding educating and advising their daughters and they do not care for them properly. If man comprehended the religion of Allaah The Almighty, knew his duties, knew what is lawful, and what is unlawful, and followed the example of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), in every aspect of his life, he would live in comfort and happiness. He would also know how to worship Allaah The Almighty, how to deal with his fellow Muslims, family, and wife, and how to bring up his children. This is because Islam guides us to all that is good and warns us against all that is evil.



How the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), Raised His Daughters as Children



The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was delighted when his daughters were born. He felt joy when his daughter Faatimah may Allaah be pleased with her was born and thought of her as being tremendous good fortune. He named her Faatimah and nicknamed her Az-Zahraa’. She was given the epithet of “Umm Abeeha” (the mother of her own father).



Here, the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), taught us a great lesson. He taught us that the one who is granted daughters should be happy and praise Allaah The Almighty for the offspring that He has granted him. The parent has to intend to raise them well and to marry them off to pious, competent husbands so that he would thereby receive a great reward. Faatimah may Allaah be pleased with her was the fourth and youngest daughter of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).



During early childhood, parents have to look after their young children and provide them with their physiological and psychological needs. At the early stages of the child’s life, the mother shoulders the greater part of the responsibility of caring for her children. At this age, children are usually closer to their mothers. Khadeejah may Allaah be pleased with her was keen on looking after her children. After delivering, she would give them to someone to foster them in the open air of the desert so that the child would grow up to be eloquent and courageous, as the inhabitants thereof were known for these two qualities. This was the custom of the people of Quraysh, unlike what some mothers do, nowadays, when they give their children to servants and nannies to bring them up, who are known for their tampered creed and evil behavior, and thus affect the children of today in this manner.



During this stage of childhood, parents should introduce their daughters to the teachings of Islam, the rules of sound ‘Aqeedah (creed), recitation of the Quran, Salaah (prayer), and wearing Hijaab so that they would be used to this from their very early days.


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What do scholars say about the matters that does not concern you

“Part of a person’s being a good Muslim is his leaving alone that which does not concern him.” [Narrated by at-Tirmidhi, 2318; classed as saheeh by al-Albaanee (may Allaah have mercy on him)]


The following are the comments of the scholars on the interpretation of the Hadeeth:


1) Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The Muslim is commanded either to speak good or to keep silent. If he turns away from the silence that is enjoined upon him and speaks in a unnecessary manner that is not good, then this is counted against him. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Part of a person’s being a good Muslim is his leaving alone that which does not concern him.” If a person indulges in something that does not concern him, that detracts from his being a good Muslim. [Majmoo’ al-Fataawa, 7/49, 50]


2) Ibn al-Qayyim (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) summed up all of piety in one sentence, when he said: “Part of a person’s being a.good Muslim is his leaving alone that which does not concern him.” This includes not speaking about, looking at, listening to, striking a blow, walking towards or thinking about anything for no purpose, and keeping away from all outward and inward actions that have to do with things that do not concern you. This sentence is sufficient concerning piety.


3) Ibraaheem ibn Aadham (may Allaah have mercy on him) said: Piety means leaving alone all doubtful things and leaving alone that which does not concern you means leaving alone all that is superfluous.


In al-Tirmidhi, there is a marfoo’ report according to which the Prophet (peace and blessings of Allaah be upon him) said: “O Abu Hurayrah, be pious and you will be the most devoted of people (to Allaah).” [Madaarij al-Saalikeen, 2/21]


4) Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: This means giving up haraam things, doubtful things, makrooh things, and excessive permissible things that are unnecessary, because all of these things do not concern the Muslim if his Islam is perfect and he has attained the level of ihsaan. The most important aspect of leaving alone that which does not concern you is guarding your tongue against idle speech. [Jaami’ al-‘Uloom wa’l-Hukam,.1/309-310]


5) al-Zarqaani (may Allaah have mercy on him) said: Some of them said that what comes under the heading of leaving alone that which does not concern you is learning branches of knowledge that are not important and ignoring those that are more important, such as one who neglects to acquire knowledge that is in his own interests and occupies himself with learning something that does not benefit anyone else, such as philosophical debate, and says as an excuse, ‘My intention is to benefit people.’ If he were sincere he would have started by learning the type of knowledge that would help him to be guided and cleanse himself of all blameworthy characteristics such as destructive envy (hasad), showing off, arrogance, self-admiration, rivalry with one’s peers, trying to put people down and other characteristics and actions that may doom a person to Hell.


Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: this hadeeth is an example of concise speech which includes many noble meanings in a few words, and it is one of the things that were said by no one before him. [Sharh al-Zarqaani, 4/317]


6) al-Mubaarakfoori (may Allaah have mercy on him) said: Al-Qaari said – concerning the meaning of leaving alone that which does not concern him – this means that which is not his business and which it does not befit him to say, do, look at or think about. And he said: what is meant by that which does not concern him is that which he has no need of and is not essential to his spiritual or worldly affairs, and will not help him to earn the pleasure of his Lord, because he is able to live without it, and he can put his affairs straight without it. This includes all superfluous deeds and words. [Tuhfat al-Ahwadhi, 6/500]


Therefore it is best to leave the matters that does not concern you. This shall ensure safety of your Akhirah as well as Duniya.


Allah knows best!


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Is it allowed for a woman to come between her husband and polygyny?

Question: Is it allowed for a woman to come between her husband and polygyny?


Shaykh al-Albaani (rahimahullaah):


“Of course, I believe that this is not allowed for her because of two reasons: 1) she is hindering (her husband) from the (lawful) path of Allah, and 2) she is opposing the command of her husband. Because you know that the obedience of a woman to her husband is obligatory as is the case with the obedience of a member of a nation to the Muslim ruler – I do not say blind obedience, but rather complete obedience – except that which the Legislation has made an exception, i.e. except if it is in disobedience to Allah. And based on this there are Legislated rulings: that if the Muslim ruler commands something that is fundamentally allowed, this command becomes obligatory upon the one who is commanded with it to carry out, because it is the command of the Walee ul-Amr (Muslim ruler). Exactly likewise is the affair with respect to the wife with her husband.


So if a husband commands his wife to do something which is fundamentally allowed in the Legislation and which the woman is able to carry out, then it is obligatory upon her to obey him. And if she does not obey him, she has disobeyed Allah and His Messenger (sallallaahu ‘alayhi wa sallam). Therefore when a woman sets up obstacles that may come between her husband and the thing he wants to attain which Allah (‘azza wa jal) has allowed, let alone if the allowed matter is something desired and legislated, then no doubt she will be disobedient two times: 1) as I mentioned previously, she is hindering (her husband) from the (lawful) path, and 2) she is opposing her husband in something that is not for her to oppose because she is able (to carry it out) and he is not wanting to do an act of disobedience to Allah.”


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


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


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Her husband divorced her (talaaq) then took her back, then she asked him for a second and third talaaq, and is asking whether this is khul or talaaq

My husband said once „I divorce you”. Then he took me back but after some time i found out he did something really bad that he knew would hurt me very much so i told him to divorce me. The same day he said „Talaq” but he says he felt his heart breaking by this (he didnt want a divorce but agreed top do it because i wanted). The next morning i called him and aked for 3rd divorce so he said „talaq” again. I didn't give him back my mahr as i didn't know about such thing as khula at that time. Now i'm confused – are we divorced by talaq, by khula or not at all? Please answer me as soon as possible.


Praise be to Allah


Firstly:


It is not permissible for the wife to ask for a divorce (talaaq) from her husband without a valid shar‘i reason, because the Prophet (blessings and peace of Allah be upon him) said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.”


Narrated by Imam Ahmad, 21874; and Ibn Maajah, 2055. What is meant by the phrase “when it is not absolutely necessary” is without there being any hardship which makes it necessary to resort to talaaq (as-Sindi’s commentary on Ibn Maajah).


Secondly:


What has happened is that your husband divorced you with the first talaaq, then took you back; then he divorced you once again, based on your request. Then you asked him for another talaaq after that, so he gave you another talaaq. In this case only two talaaqs have definitely taken place, namely the first and second talaaq. The second talaaq cannot be ruled out because of what your husband said about not wanting it to count as such, and that he only spoke the words to go along with your wishes, because if the husband utters the word of talaaq, knowing what it means and not being forced to say it, then the talaaq counts as such whether the husband really intended it or not.


With regard to the third talaaq, if your husband had not taken you back after the second talaaq, then there is a difference of scholarly opinion as to whether the third divorce counts as such. Some of the scholars said that it does count as such and others said that it does not. The more correct view is that it does not count as such.


But if your husband had taken your back following the second talaaq, then he issued a third talaaq to you, then it does count as such according to scholarly consensus.


Thirdly:


With regard to your question about what happened and whether it is a talaaq or khul‘, the answer is that it is a talaaq because it took place with the word of talaaq and without any compensation (from the wife).


In the case of khul‘ there must be compensation. Any separation between husband and wife that happens in return for compensation is khul‘, even if it is done by uttering the word of talaaq, according to the correct scholarly opinion.


And Allah knows best.

Islam Q&A


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Regarding Baby Showers: Permissible or Not? – Shaykh Abdul-Qaadir Al-Junayd

Questioner: As-Salaamu Alaykum wa Rahmatullaah, Yaa Shaykh.


Shaykh: Wa Alaykum As-Salaam wa Rahmatullaahi wa Barakaatuh;


Questioner: How are you, Shaykh?


Shaykh: Hayaakumullaah.


Questioner: Hayakumullaah. Shaykh, I asked you a question yesterday, about an issue…


Shaykh: You asked me what?


Questioner: I asked you a question yesterday about an issue, however, I wish to repeat the question for clarity.


Shaykh: Go ahead.


Questioner: The intent behind the question is as follows: What is the ruling regarding the events that are held wherein gifts are given to the parents on the occasion of a new child; it is the event which is held when the mother is within her 7th or 8th month of pregnancy wherein she invites the sisters, and they buy clothes for the new baby. This is something, O Shaykh, which is known within this land to be from the disbelievers. So is it permissible for the Muslim woman or no?


Shaykh: My brother, may Allah bless you, a known custom within the lands of the Muslims is that when the woman gives birth to a daughter or son, then the people visit her to congratulate her and supplicate for this baby; and they bring some gifts with them. the women gather within the house for what occasion? (It is) the occasion of this new baby. They bring with them some food, gifts, and the like. This is known with the lands of the Muslims. Is that which is with you done in this manner?


Questioner: No, Shaykh.


Shaykh: Or is it as you mentioned, they gather a month or two months before the birth?


Questioner: Yes, like this, Shaykh. Here in America they do it when the mother is in her 7th or 8th month of pregnancy.


Shaykh: Na’am. This manner (of doing it) who was the first ones to do it?


Questioner: I didn’t hear you, Shaykh.


Shaykh: This manner, of doing it a month or two before (the birth); where did it come from?


Questioner: From the disbelievers in this land.


Shaykh: All of them (the disbelievers) do it in this manner?


Questioner: Ay Na’am.


Shaykh: Then if the manner is like this, then it is not permissible for the Muslim to do it because it is from the perspective of imitation (of the disbelievers). If the Muslims do it in this manner; before the birth by two months whereas this is the custom of the disbelievers, then it is not permissible for the Muslims to do it. As for celebrating after the birth; and giving gifts for the child, then this is known amongst the Muslims as well as the non-Muslims. Clear?


Questioner: Clear, O Shaykh, may Allah bless you. May Allah reward you.


Shaykh: And you as well.


Questioner: As-Salaamu Alaykum.


Shaykh: Hayaakumullaah. Wa Alaykum as-Salaam


Video/Audio


Question Posed On: 15 Rabi’ Ath-Thani 1434 H./Feb. 25, 2013


Translated By: Raha ibn Donald Batts - Presented to you by Markaz Tawheed was-Sunnah in Durham, NC


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What are the Rawatib (Sunnah Prayers Associated with Obligatory Prayers) – Explained by Shaykh bin Baaz

Question: What are the Rawatib (Sunnah Prayers associated with Obligatory Prayers) which can be made up if the person misses them?


Shaykh Bin Baaz:


The Rawatib which the Prophet, peace be upon him, used to preserve are twelve Rakats, these are the Rawatib; for the resident not the traveler. Twelve Rakats; four before Thur prayer with two tasleems, and two after Thur prayer; this is six. Two after Magrib prayer and two after Isha prayer; this is ten. And two before the morning (Fajr) prayer; this is twelve. The Prophet, peace be upon him, used to practice these consistently while present at his residence. And he, peace be upon him, said:


“Whoever preserves four Rakats before Thur and four after it, Allah will make him forbidden for the Fire.”


If the person prays four after Thur, thus adding two Rakat then this is better, but it is not Rawatib. The Rawatib is two Rakats. If he prays four after Thur prayer then this has in it virtue and a tremendous amount of good.


In a similar fashion before Asr prayer it is recommended for the person to pray four Rakats, but these are not Rawatib, rather they are recommended. This is based upon the statement of the Messenger of Allah, peace be upon him:


“May Allah have mercy upon the person who prays four Rakats before Asr prayer.”


Likewise if he prays two Rakats before Magrib prayer and two Rakats before Isha prayer, between the Athan and the Iqamah, this is recommended; but these are not Rawatib. Rather it is recommended after the Athan to pray two Rakats, after the Athan for Maghrib and after the Athan for Isha the person prays two Rakats; two Rakats which are different than the two Rakats to greet the Masjid.


As for greeting the Masjid, if the person enters the Masjid even before the Athan then he greets the Masjid with two Rakats of prayer. And if he enters after the Athan, the Athan of Maghrib or after the Athan of Isha, then he greets the Masjid with two Rakats of prayer and this will suffice him from the two Rakats between the Athan and the Iqamah.


As for travel - then it is only prescribed to pray the Sunnah prayers of Fajr and the Witr prayer. During travel the person only prays the Witr and Tahajjud prayers during the night, and he prays the Sunnah prayers of Fajr. As for the Sunnah prayers of Thur, Maghrib, and Isha, then it is better to leave them during travel. But as it relates to the Sunnah prayers of Fajr, then the Prophet, peace be upon him, used to preserve them during travel and while he was a resident.


And if the person misses the Sunnah prayer for Fajr he prays them after the Fajr prayer or after the sun has risen. As for the other Rawatib, for Thur, Maghrib, and Isha, then they are not made up after the time has passed; if the time passed they are not made up. Therefore one would not make up the Sunnah prayers for Thur after Asr, nor the Sunnah prayers for Maghrib after Isha, nor the Sunnah prayers for Isha after Fajr. These prayers are not made up. As for the Sunnah prayer for Fajr then it is made up. If he prays it after the Fajr prayer then there is no problem with this. And if he prays it after the sun has risen and reached its height then this is better.


As for the Sunnah prayer of Duha and Tahajjud prayers at night then they are prescribed for the travel and the resident. Likewise is the Sunnah prayer after completing Wudu; after the person completes Wudu it is recommended (for him to pray) whether he is on a journey or a resident.


Likewise if a person enters a Masjid while upon a journey he also prays two Rakats of prayer, even if he is traveling. May Allah reward you with good.


Therefore we will summarize the answer once again, if you will allow me; the Sunnah prayers which are recommended to make up.


First the summary of the answer: The twelve Rawatib which are specific to the resident are: Four Rakats before Thur with two tasleems, two Rakats after Thur with one tasleem; two Rakats after Maghrib with one tasleem; two Rakats after Isha with one tasleem, and two Rakats before the morning prayer after the rising of the Fajr. These are the Rawatib that the Prophet, peace be upon him, used to preserve.


As for those that are made up then it is only the Sunnah prayer for Fajr, if it is missed then it is made up after Fajr or after the rising of the sun. Likewise the Sunnah prayers that come before Thur can be made up after Thur. If the four Sunnah prayer that come before Thur are missed they are prayed after Thur, then he prays the two Rakats after Thur; thus praying six Rakats. The four that come before Thur, and the two Rawatib that come after Thur. May Allah reward you with good.


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Ruling on burying the dead in a large underground chamber in which they are placed next to one another

Is it permissible to bury the dead other than in graves? For example, digging a large underground chamber which can hold a number of dead, in which stones are placed like shelves and the dead are placed on them, and when this chamber is full it is closed up with a large rock.


Praise be to Allah


Firstly:


There is nothing wrong with burying more than one deceased person in one grave, when there is a need to do so, although that is contrary to the basic principle that each person should be buried in a separate grave.


It says in Fataawa al-Lajnah ad-Daa’imah:


The basic principle in Islam is that each deceased person should be buried in a separate grave if possible, and no one else should be buried with him, whether that is someone who died at the same time as him or someone who died after him. Similarly, the basic principle is that it is not permissible to disinter the dead after a while, remove them from their graves and put them in a single hole.


But if it is not possible (to bury each person in a separate grave) because of lack of space, and there is no other space available, or it will cause a great deal of hardship to bury each person on his own, because there are so many dead people due to epidemic, mass killing and so on, it is permissible to bury more than one dead person in a single grave.


End quote from Fataawa al-Lajnah ad-Daa’imah, 7/285


Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:


What is prescribed is to bury each person in a grave on his own, as has always been the custom of the Muslims in the past and at present. But if there is a need to put two or more people together in one grave, there is nothing wrong with that, because after the battle of Uhud, the Prophet (sa) buried two or three men in each grave.


In this case, the closest to the qiblah should be the one who knew most Qur’an, because he is the best, and they should be placed next to one another. The fuqaha’ said. A barrier of soil should be placed between each two.


End quote from Fataawa wa Rasaa’il al-‘Uthaymeen, 17/213


See also the answer to question no. 96667


Secondly:


The Sunnah with regard to graves is to dig a hole in the ground for the deceased, then make a niche (lahd) inside it, by digging a trench in the side of the grave nearest to the qiblah, then to place the deceased in it.


Fataawa Noor ‘ala ad-Darb, 9/2


The scholars of the committee said:


With regard to the burial, a rectangular hole should be dug in the ground, according to the size of the deceased who is to be buried, then a niche should be made at the bottom of the grave on the side nearest to the qiblah, in which the deceased is placed with his face towards the qiblah, lying on his right side. Then the bricks should be placed level over him, and the spaces between the bricks should be filled with mud to prevent dirt getting on him, then the grave should be filled in with soil.


End quote from Fataawa al-Lajnah ad-Daa’imah, 8/384


Shaykh Ibn Baaz (may Allah have mercy on him) was asked:


In our country structures of stone and marble are built over graves, and burial chambers are built in the form of rooms beneath the ground in which the dead are placed. Is this permissible?


He replied:


With regard to building over graves and erecting structures over them and plastering them, this is an evil act and is not permissible. With regard to digging a hole in the ground and placing a number of dead in it, this is contrary to the Sunnah. The Sunnah is for each deceased person to be placed in a grave on his own. A niche should be made for him and he should be placed in his grave on his own. This is the Sunnah; it is what the Prophet (blessings and peace of Allah be upon him) used to do in Madinah, and it is what the Muslims do.


But if there is a need because there are large numbers of deceased and it is too difficult to place each one in a grave on his own, then there is nothing to prevent putting two or three together in one grave.


End quote from Fataawa Noor ‘ala ad-Darb, 14/96


To sum up the above:


Making a chamber beneath the ground and burying the deceased in it in the manner mentioned is an act that is not prescribed. What is prescribed is to bury each deceased person on his own in the manner prescribed in Islam, then to level his grave over him, and not to bury more than one person in a single grave except in cases of need and the necessity.


Further removed than that from the Sunnah and what is prescribed in Islam is: placing the dead on stones one above another in the form of shelves.


And Allah knows best.

Islam Q&A


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Tuesday, January 28, 2014

How can we increase the love of the Prophet (SAW) in our hearts?

Praise be to Allaah.


The strength of love for the Messenger (peace and blessings of Allaah be upon him) is connected to the Muslim’s faith. When his faith increases, his love for the Prophet (peace and blessings of Allaah be upon him) increases. Loving the Prophet (peace and blessings of Allaah be upon him) is an act of obedience to Allaah and a means of drawing closer to Him. Loving the Prophet (peace and blessings of Allaah be upon him) is one of the obligatory duties in Islam.


It was narrated that Anas said: The Prophet (peace and blessings of Allaah be upon him) said:


“None of you truly believes until I am more beloved to him that his father, his child and all the people.” (Narrated by al-Bukhaari, 15; Muslim, 44)


You can increase your love of the Messenger (peace and blessings of Allaah be upon him) by realizing the following:


Firstly: he was sent by his Lord who chose him above all of creation to convey the religion of Allaah to mankind. Allaah chose him because He loved him and was pleased with him. If Allaah were not pleased with him, He would not have chosen him. So we must love the one whom Allaah loves and be pleased with the one with whom Allaah is pleased. We must realize that he is the close friend (khaleel) of Allaah and that close friendship is a higher status and it is the highest degree of love.


It was narrated that Jundub said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “I declare before Allaah that I have no close friend (khaleel) from among you. Allaah has taken me as a close friend as he took Ibraaheem as a close friend. If I were to have taken a close friend from among my ummah, I would have taken Abu Bakr as a close friend.” (Narrated by Muslim, 532).


Secondly:


We should realize the high status to which Allaah has raised him, for he (peace and blessings of Allaah be upon him) is the best of mankind.


It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I will be the leader of mankind of the Day of Resurrection, the first whose grave will be opened, the first to intercede and the first to be asked to intercede.” (Narrated by Muslim, 2278)


Thirdly:


We should realize that he suffered trials and difficulties in order to bring Islam to us. We should remember that the Messenger (peace and blessings of Allaah be upon him) was persecuted, hit, slandered and insulted; the closest people to him disowned him and accused him of being a madman, a liar and a sorcerer. He fought the people in order to protect the religion so that it could reach us; they fought him, expelled him from his people and homeland, and gathered armies against him.


Fourthly:


We should follow the example of his companions who loved him deeply. They loved him more than wealth and sons, and more than their own selves. There follow some examples of that:


It was narrated that Anas said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) when the barber was cutting his hair and his companions were going around him wanting to ensure that his hair would fall only into someone’s hand. Narrated by Muslim, 2325


It was narrated that Anas (may Allaah be pleased with him) said: “On the Day of Uhud some of the people fled and left the Prophet (peace and blessings of Allaah be upon him), but Abu Talhah stood before him covering him with a shield. Abu Talhah was a powerful archer who broke two or three bows that day. When a man passed by carrying a quiver containing arrows, he would say: Give them to Abu Talhah. Whenever the Prophet (peace and blessings of Allaah be upon him) raised his head to look at the people, Abu Talhah would say: O Prophet of Allaah, may my father and my mother be sacrificed for you, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck.” (Narrated by al-Bukhaari, 3600; Muslim, 1811)


Fifthly:


You should follow his Sunnah in word and deed, so that his Sunnah is the path you follow in your whole life, and you put his words before any other words and put his command before everything else; and you should follow the ‘aqeedah (belief) of his noble Companions, and the ‘aqeedah of the Taabi’een who followed them, and the ‘aqeedah of those who followed their path until the present day, namely Ahl al-Sunnah wa’l-Jamaa’ah, and avoid bid’ah (innovation), especially the Raafidis (Shi’ah), for their hearts are hardened against the Messenger of Allaah (peace and blessings of Allaah be upon him) and they give their imams precedence over him and love them more than they love him.


We ask Allaah to help us to love His Messenger (peace and blessings of Allaah be upon him) and to make him dearer to us than our children, parents, families and our own selves.


And Allaah knows best.


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