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“A powerful desire which does not end”

“A powerful desire which does not end” 


Al-Asbahaani narrates with a Hassan chain:

حذثنا أبو علي محمد إبن أحمد ، ثنا بشر بن موسى ، ثنا أبو عبد الرحمن المقري ، ثنا عبد الرحمن بن زياد ، حذثنا عمارة بن راشد الكناني – من أهل الدمشق – عن ابي هريرة ، عن رسول الله صلى الله عليه وسلم أنه سأل : هل يمس أهل الجنة أزواجهم؟ قال : نعم، بذكر لا يمل، وفرج لا يحفى، وشهوة لا تنقطع

“Abu Hurairah narrated that the Prophet was asked: “Will the people of Paradise have sexual intercourse with their wives?” He said: “Yes, with a member that does not tire, and a vagina which does not experience difficulties, and a powerful desire which does not end”.

["Sifat Al-Jannah", 202].

“And know that good deeds will not be lost”

“And know that good deeds will not be lost”

Abu Darda said:

اعبدوا الله كأنكم ترونه ، وعدوا أنفسكم في الموتى ، واعلموا أن البر لا يبلى ، وأن الإثم لا ينسى



“Worship Allah as if you see Him, and think of yourselves as people who have passed away already. And know that good deeds will not be lost and bad deeds will not be forgotten”.


["Az-Zuhd"].

The meaning of “Sallallaahu ‘alayhi wa Sallam”

The meaning of “Sallallaahu ‘alayhi wa Sallam”

Sallallaahu ‘alayhi wa Sallam – The salaah and salaam of Allaah be upon His Prophet Muhammad.

The salaah of Allaah upon Prophet Muhammad is His Praise of the Prophet before the angels who are close to (but below) Allaah, the Most High, who
istawaa (ascended) upon His ‘Arsh (Throne), which is above the seven heavens, in a manner that suits His Majesty. The angels also praise the Prophet (Sallallaahu ‘alayhi wasallam).
The salaam is Allaah’s safeguarding of the Prophet (Sallallaahu ‘alayhi wasallam) from deficiencies and any kind of evil, and the protection of the Message with which he was entrusted.

When the Muslim says “sallallaahu ‘alayhi wasallam”, he invokes Allaah to grant His Praise and Security to Prophet Muhammad and the protection of the Message of Islam which was revealed to him (Sallallaahu ‘alayhi wasallam).

[See Ibnul Qayyim’s Jalaa’ul Afhaam fee Fadlis-Salaati-wa-Salaam ‘alaa Muhammadin Khairil Anaam, [Damascus, Syria: Daar Ibn Katheer, and Daar at-Turaath, Al-Madeenah, Saudi Arabia 1408/1988, p.128].


Source :
Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)

“Shall I tell you who is the best of you?”

“Shall I tell you who is the best of you?” 
 
Asmaa’ bint Yazeed رضي الله عنها reported that the Prophet صلى الله عليه وسلم said:

“Shall I tell you who is the best of you?”

They replied:

“Yes”.

He صلى الله عليه وسلم said:

“Those who remind you of Allah when you see them.”

He went on to say:

“Shall I tell you about the most evil ones from amongst you?”

They said:

“Of course.”

He صلى الله عليه وسلم said:

“Those who go around with Nameemah. They make enmity between friends and they seek problems for the innocent.”

[“Musnad” of Imaam Ahmad and al-Bukhaaree in “Al-Adab Al-Mufrad” (323) and graded as “Hasan” by Shaikh al-Albaanee]

My husband is not concerned with me at all

My husband is not concerned with me at all

Question: My husband, may Allaah forgive him, although he has noble character and fear of Allaah, is not concerned with me at all in the home. He is always frowning and depressing. One might claim that I am the cause but, and Allaah knows this, I am, and all praises are due to Allaah, fulfilling his rights and I try my best to make everything very pleasant and nice for him. I also keep anything harmful from him and I am patient with how he treats me. Every time I ask him about something or speak to him, he gets upset and agitated. He claims that it is ridiculous and useless speech, although he is very friendly with his companions and friends.

As for me, I only see harshness and contempt. This hurts me very much and I really suffer from it. Many times I have thought about simply leaving the home. I am a woman, and all praises are due to Allaah, who has an average education and I fulfill the obligations Allaah has put upon me. Dear Shaykh, if I leave the house, bring up my children alone and take on my worldly needs by myself, would I be sinful? Or should I stay with him in this situation and just stop talking and participating with him?

Response: There is no doubt that it is obligatory upon the spouses to treat each other in a kind and respectable manner. They should treat each other with love, good disposition and beautiful manners. Allaah has stated:
{Live with them honourably}, [Soorah an-Nisaa., Aayah 19].

Allaah also says:

{And they (women) have rights similar to [those] over them according to what is reasonable, but men have a degree [of responsibility] over them}, [Soorah al-Baqarah, Aayah 228].

The Prophet (sal-Allaahu `alayhe wa sallam) also said:

((Piety is good behaviour)).

In another hadeeth, the Prophet (sal-Allaahu `alayhe wa sallam) said:

((Do not discount any deed of goodness, even greeting your brother with a smiling face)). Muslim recorded both of them in his Saheeh.

The Prophet also said:

((The believer with the most complete faith is the one with the best character. The best of you are those who are best to their wives and I am best to my family)).

There are many other ahaadeeth that are exhortations to behaving properly, dealing nicely with each other and having good relations with other Muslims in general. Therefore, what obviously must be the case concerning the relation between spouses and close relatives? You have done well by being patient and bearing the coldness and bad behaviour from your husband. I advise you to increase your patience and not leave the home. Allaah willing, that will bring about lots of good and a praiseworthy solution. Allaah has stated:

{Be patient. Surely, Allaah is with those who are patient}, [Soorah al-Anfaal, Aayah 46].

Allaah also says:

{Verily, he who fears Allaah and is patient, then surely, Allaah makes not the reward of the doers of good to be lost}, [Soorah Yoosuf, Aayah 90].

Again, Allaah says:

{Only those who are patient shall receive their rewards in full without reckoning}, [Soorah az-Zumar, Aayah 10].

Finally, Allaah says in yet another verse:

{So be patient, surely, the good end is for those who fear Allaah}, [Soorah Hood, Aayah 49].

There is nothing to prevent you from joking with him and speaking with him in words that will soften his heart, acts that will cause him to smile at you and recognise your rights. Avoid seeking worldly needs from him as long as he is fulfilling your most important rights. Then when his heart becomes at ease, then you can get what you need and you both will praise Allaah for the end result, Allaah willing.

May Allaah grant you increase in every good. May He also correct the situation of your husband and guide him to what is right and proper behaviour and fulfilling what is right.

Allaah is the Best one to ask and He is the guide to the straight way.

Shaykh Ibn Baaz
Fataawa al-Mar.ah



‘A Sign That Life Is Short’

Imam Ahmad said:


“The adhan is made in the baby’s ear at birth while the prayer is delayed till his death – A sign that his life is short just like the time between the adhan and the prayer.”


[Manaqib al-Imam Ahmad by Ibn al-Jawzi]

Note: The hadeeth referring on 'Adhaan in the newborn's ear is weak. For more information, please refer to this link  

Eating and Drinking in Jannah..!

Eating and Drinking in Jannah..!
Ibn Hibbaan collects a hadeeth that mentions that a Jewish Man approached the prophet and said: "Oh Abul Qaasim! Do you not claim that the people of Jannah will eat in Jannah and drink? So he said:
"Yes! by he in whose hands is the soul of Muhammad! Indeed one of them will be given the strength of one hundred men for eating, drinking and sexual relations" he (The man) said: 
But the one who eats and drinks needs to answer to the call of nature, but there will be nothing harmful (or unpleasant) in Jannah! so he replied:  "Answering the call of nature for one of them will be through perspiration that will exit their skins with the fragrance of musk, then their stomachs will be emptied (and become lean)(Collected by Ahmad and Nasaa'ie and declared 'Saheeh' by Shaikh Al Albaani in 'Saheeh Targheeb' 3739)

“The dunya is a deep ocean”

“The dunya is a deep ocean” 


Luqmaan adviced his son:

عن سفيان وقال بلغنا أن لقمان قال لابنه : يا بني إن الدنيا بحر عميق يغرق فيه ناس كثير فلتكن سفينتك فيها تقوى الله وحشوها الإيمان بالله وشراعها التوكل على الله لعلك تنجو



“O my son! The dunya is a deep ocean in which many have drowned! Let your ship be taqwallah (fear of Allah), and load your ship with imaan-bellah (believe in Allah), and let her sail be tawakkal on Allaah! Hopefully you will survive then”.

[“Kitaab Dham Ad-Dunya”, 1/91].

“He plants a thorny tree”

 “He plants a thorny tree”


Shaqiq Al-Balkhi said:

مثل المؤمن مثل من غرس نخلة يخاف أن تحمل شوكا ومثل المنافق مثل من زرع شوكا يطمع أن يحمل تمرا هيهات



“The believer (mu’min) is like a man who plants a palm-tree and fears that it will have a single thorn growing on it, while the hypocrite is like the one who plants a thorny tree in hopes that it will bear fruit”.

["Siyar A'lam an-Nubala", 8/200].

Can a non-Muslim be a mahram for a Muslim woman?

Can a non-Muslim be a mahram for a Muslim woman?

Question: Is it permissible for a father or a brother if they are not Muslims to be a mahram for a Muslim woman and what are the conditions of the mahram?

Answer: If the father is a disbeliever he cannot be a guardian for a Muslim woman without exception. He is absolutely not a guardian for her. I say: if the father or brother is kaafir (disbeliever) they are not a guardian for a Muslim under any circumstance and likewise they cannot be a mahram for her.


Answered by: Abdullaah Abdur-Rahmaan Al-Ghudayyaan

Title of Lecture: The Four Principles by Muhammad ibn Abdul-Wahhaab

Date of the Lecture: June 17, 2006

Listen to Lecture:
Click Here (Class #6)

Read the Transcribed
Lecture: Click Here

The awrah of the Muslim woman amongst Muslim women.

سم الله الرحمان الرحيم

السلام عليكم و رحمة الله و بركــــاته
The awrah of the Muslim woman amongst Muslim women. 


This section consists of the kalaam of our shaykh, Saalih ibn Foazaan ibn Abdullah al Foazaan(may Allah preserve him) in form of questions and answers (fataawa).

Allah subhaanahu wa ta aala says in in His Book:

...and not to reveal their adornments except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islaam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful.Suratun-Nur 31

From that which has been highlighted in the forementioned ayah it is permissible for the believing women to reveal their adorments (those areas of adorments eg. the likes of the face,hair,neck,forearm & lower shin. wallahu aalum) amongst believing women, or female slaves or children who have no sense of same or sex.

The question however now arises in regards to the type of clothing worn in these situations from that which is suitable and allowed.

In this regard several questions were asked to Shaykh Saalih ibn Foazaan ibn Abdullah al Foazaan (May Allah preserve him) :

Question: Many women hold an opinion regarding the awrah of a woman infront of another woman is that which is between the navel and the knee. So some of them do not hesistate to wear clothing that very tight or open revealing large portions of the chest and arms. What do you say concerning them?

Answer: What is required from the muslim women is modesty and shyness, and that she should be a good example to her muslim sisters,and she shouldnot expose to them except that which is considered normal/befitting for/of righteous muslim women to show amongst themselves. This is what is initially upon them and is safest for indeed being unattentive and laxed in exposing that which there is no need to expose could lead to further unattentiveness and carelessness hence leading to that which is forbidden. wa Allahu aalum (and Allah knows best) [1]

Question: Does a woman wearin tight clothes infront of other women come under the hadeeth ((...women who will be clothed yet naked...))?

Answer: There is no doubt that the wearing of tight clothes which reveal the alluring parts of the body is something not permissible, not permissible except for wearing it for her husband only. As for infront of other than her husband then it is not permissible.Even if there is only women present because she will represent as a bad example for them.When they see her doing so they may follow her in it. Also she has been ordered to cover her awrah with that which is loose and a be covered in front of everyone except her husband. So she covers her awrah in front of other women as she does in front of men except that which is considered normal and befitting of her to show amongst other women like the face, hands,feet and that which there is a need to uncover/reveal..[2]

Question: What is the ruling concerning the wearing of clothes which are see thru or tight to the extent that it reveals her bodily parts?

Answer: It is obligatory upon the women that their clothing is not of the likes that it is so thin that the colour of the skin may be seen thru it, neither that it is so tight as to reveal the shape of her bodily parts this is because the Prophet (sallallaahu alayhi wasallam) said : ((Two types of people from the inhabitants of hellfire i have not yet seen: Women covered yet uncovered when they walk they swing their sides/hips, upon their heads resemble the humps of camels they will not enter al jannah nor will they find its scent, and men who have with them whips resembling the tails of cows with them they beat the slave of Allah))[3]

Shaykh ul Islaam ibn Taimiya - may Allah have mercy upon him- in Maj'moo al fataawaa says regarding the staetment of the messenger (sallallaahu alayhi wasallam) ((...covered but uncovered...)) means the wearing of clothes that doesnot cover her so she is clothed but in reality she is naked, like the woman who wears clothing which is thin so as to show her skin or clothing which is tight which clings revealing her bodily parts for example her posterior or the thigh or the likes. Truly the clothing of a woman is that which covers her not showing the shape of her limbs or more than that becuse it is that which is loose and non transparent. [ 4]

What has preceeded, is some of the fatwaa given by shaykh Saalih al Faozaan -may Allah preserve him- pretaining to the attire of muslim women amongst muslim women hopefully bringing some clarity to this affair. However for one to hold the opinion that the awrah of the muslim woman amongst muslim women is that which is between the navel and the knee then from that which is upon them is:

    *  firstly ,to present evidence in this regard and a presidence for this opinion from ahul Ilm.
    *  secondly to acknowledge that holding the opinion that the awrah is of such (between women) would illiminate such clothing such as 'hipsters' or 'stretch jeans' or the likes as the shape of the bodily parts can clearly be seen and there for is not permissible, as explained by the shaykh may Allah preserve him.

1 al muntaqaa min fataawa vol.3 p307 #453
2 al muntaqaa min fataawa vol.3 p307 #454
3 please refer to an english translation of saheeh muslim for a more precise translation of the hadeeth.
4 al fataawa al jaamatu li Imra'atul muslima vol.3 p845 #763.



Taken from : The Righteous Path-ý The awrah of the Muslim woman amongst Muslim womený-  Compiled By :Abu Aqeela
Translated By : Abu Aqeela

(With thanks to Abu-Ubaydah Yaqub Alpolandee)


Part of a man's good practice of Islam is avoiding what does not concern him 


Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allah have mercy on him) was asked about this and he replied:

Tight clothing which reveals a womanýs charms is forbidden, because the Prophet (peace and blessings of Allaah be upon him) said: There are two types of the people of Hell whom I have not seen: men with whips like the tails of cattle with which they strike the people meaning wrongfully and aggressively and women who are clothed yet naked, and walk with an enticing gait.

The phrase "clothed yet naked" was interpreted as meaning that they wear short clothes which do not cover that which should be covered of the awrah. It was also interpreted as meaning that they wear light clothes that do not prevent others from seeing the woman's skin underneath. And it was interpreted as meaning that they wear tight clothes, so that they are covered and cannot be seen, but their bodily charms can be seen.

On this basis, it is not permitted for a woman to wear these tight clothes, except in front of the one before whom she is permitted to show her awrah, who is the husband for there is no awrah between husband and wife, because Allaah says (interpretation of the meaning):

And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess,  for then, they are free from blame [al-Muýminoon 23:5-6]

And Aaishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) and I used to do ghusl  i.e., from janaabah (impurity following intercourse)  from one vessel, taking it in turns to dip our hands into the vessel.

So there is no awrah between a man and his wife.

But between a woman and her mahrams, she has to cover her awrah.

It is not permissible to wear tight clothing, either in front of one's mahrams or in front of other women, if it is excessively tight and shows the womans charms.

(Fataawa al-Shaykh Muhammad ibn Saalih al-Uthaymeen, 2/825)  


Shaykh Muhammad Naasiruddeen al-Albaanee (rahimhullah) said:

"I see it is best to remind the brothers present here in this blessed gathering Insha Allaah-and to those whom these words will reach them ; about a matter which I think most of the Muslim are heedless about.
And it is not strange to anybody that reminding people with what they have neglected and what they are ignorant about ; has more priority than to speak to them about things which they usually hear on from those who give sermons , and the teachers , and those who give admonitions , and from the radio's  and other than these from among the means which have Allaah has made easy in these present times.
And also due to the statement ofthe Prophet (sallah Allaahu ala'hi wa sallam) :

"The best of thepeople ; are the most beneficial to them."
So there is no doubt that we understand from the hadeeth that ; benefitting the people is by teaching them what they donýt know , or by reminding them what they have become heedless about.
And from these matters is to know: What is the Awrah ofthe Muslim woman in front of another Muslim woman.

Indeed what is stated in some books offiqh is that the Awrah of the Muslim woman in front of another Muslim woman is like the awrah ofthe man to another man that is between the navel and the knees. And by this it means that it is permissible for a Muslim woman to expose and be naked in front of her sister ; the upper half of her body and what is lower the knees !
And what I want to remind you with is that : We have to know - before anything else- that this ruling does not have any proof from the Book of Allaah nor any hadeeth of the Prophet (sallah Allaahu alayhi wa sallam).
Another thing : The Book of Allaah proves opposite to this expansion in regards to the Awrah of the Muslim woman in front of her Muslim sister.
The scholars of tafseer have stated that in regards to the women ; there are two types of adornments : The apparent adornments , and the interior adornments.
And this is taken from two Noble verses ; the first one is the Statement of The Exalted :

"....And not to show off their adornment except only that which is apparent..."

That they don't reveal their adornments in front of strange men. And this is the apparent adornment. It ruling is the one tied to the strange men. And as established from the hadeeth of the Prophet (sallah Allaahu alayhi wasallam)  it is the face and the wrists only.

As for all other body parts ýthen they are considered to be among the interior adornment ; which she is not allowed to display any of it in front of strange men.
As for the interior adornmentý it is what The Most Glorious The Most Majestic has allowed her to reveal to her mahram and to the Muslim women.
As in the famous verse , where The Exalted says :


".And not to reveal their adornment except to their husbands, their fathersý.."

"And like this The Exalted continues to name the mahram ; until He says ýor their(Muslim) women (i.e. their sisters in Islam), or  the (female) slaves whom their right hands possess.."

So in His statement "or their (Muslim) women (i.e. their sisters in Islam), : in this is a clear proof  that it is permissible for the Muslim woman to display in front of the Muslim woman the inner adornment which she reveals to her father , her brother , her sister, and to the other mahram.

Therefore , likewise the awrah ofthe woman in front ofthe Muslim woman is restricted to this interior adornmentýwhich we will come to know exactly what it is.

[And for this] We have to return to time of Jahiliyyah (pre-Islamic era); and see what the women were upon at that time and before their acceptance of Islaam. Thus this ruling came to clarify to the women what they are permitted to reveal in front of :

-The strange men (who are not mahram) : and this is the face and the wrists only. And this [as has been discussed] is the apparent/ outer adornment.

-And what is permissible for them in front ofthe mahram : and this is the inner adornments. So what is this inner adornment ?

Here , we have to stop a little bit at the tafseer ofthe scholars concerning this verse :

"...And not to reveal their adornment except to their husbands, their fathersý..."

What is the meaning ofthis sentence :

"...And not to reveal their adornment..."?

Is it meaning the adornments themselves ? Or is it the places ofthe adornments ?

Meaning : is the meaning of the verse that they do not reveal the places ofthe adornments , even ifthere are no adornments worn ? Or does it mean that they donýt reveal these places when they have adornments worn?
There are two statements from the Scholars , but there is no doubt that the correct statement is that the meaning is that they do not reveal the places ofthe adornments .

Thus the intended meaning of the verse : "...And not to reveal their adornment...": it means the places where the adornments are worn , [that they do not reveal them] except to the mahram and the Muslim women ; as has been mentioned.

And this is also because it is always in our intellect that there are places [body parts] which can never take adornments, and is never the custom ofthe women to put adornments on them.

So for example : is there an adornment [jewellery] on the thighs ? The answer is: No. Is there an adornment on the back? The answer is: No. Is there an adornment on the breasts? The answer is: No. is there an adornment under the arm pit? The answer is: No. And continue to name the body parts ; and the answer is No, No, No.

Therefore , there in this verse , Our Lord The Most Glorious The Most Majestic has allowed her to reveal in front of her mahram and the women ; the parts oftheir bodies which take adornments. Nothing else.
Only the body parts which take adornments, and not more than thatý..."
Then the shaykh continues to say :

" So we have known the apparent/ outer  adornment ; and that the most that the Legislation permits her to reveal in front ofthe strange men : is the face and wrists only.

And what is permissible in front of the mahram: are the places of adornments.

So what are the places of adornments which were considered during the time ofthe Prophet (sallahAllaahu alayhi wasallam) ?

These are restricted and are well known from the body parts : the first of which is are the bracelets on the wrists and the bangles on the hands, and the necklace which is on her neck and some parts ofthe upper chest, and lastly the anklet -of which our Lord clarified that it is from the outer adornments in his statement :

"...And let them not stamp their feet so as to reveal what they hide of their adornment..."

This is because the women who used to go astray in regards to some ofthe Islaamic Hijaab and manners which are a must for the Muslim woman to adorn herself with they used to hit their legs while passing by men , so that the men can hear it [the anklet] and thus look at her when they hear the sound ofthe bell like sound from the anklet. So this is what some ofthe women used to do during the early days of Islaam ; when Islaam was still new.

So Allaah disciplined them with this verse. thus He said : "...And let them not stamp their feetso as to reveal what they hide of their adornment..."
So therefore , this is the last well- known adornment [together with the necklace , and the bracelet] in the time ofthe ancient Islaam.
Hence according to the verse , Allaah has allowed for the women to reveal [to the mahram and the Muslim women]these parts where these adornments are worn.

So we have clearly known what the body parts which are permitted for the women to expose in front of her father , her brother, her nephew, and lastly the Muslim women.

So we have the hands where there is the bracelets and bangles , then we have the head where there is adornments on the ears [ear rings] , and the neck as we mentioned , then the feet and some parts of her shins where the anklet is worn.

These are the parts which Allaah has permitted the women to expose in front of her mahram and her Muslim sister.

Now , how can the Muslims live in their homes , they live in exposure / nudity which resembles women who it is as if they don't even know the religion of Allaah The Most Glorious The Most Majestic ?

And I don't know the extent of this in this land because I am new here (in Jordan). But in Egypt and Syria we have been tried into trials where it has become that there is no problem for the people to expand on this exposure in their houses.

The women exposes many things of her body which Allaah has not permitted her to reveal.

So we have been put into trials with scanty clothing which have no sleeves [sleeveless tops] , and the inner clothing which used to be known in the old Arabic as tabbaný, and it is known today as shurt [the short pants] ; which at least show the thighs.

So the woman today , the mother and the daughter wear these short  scanty clothes ; and the daughter sits like this in front of her father , rather in front of her brother ; who is a youth at the peak of his youth full of desires ; [she is in his presence] and she rises her legs and puts it on the other thigh ; thus exposing her thighs completely uncovered !!
By what proof [can they do this] !? By claiming that there is no stranger , this is only her brother ?!!

This is completely against the verse which has been mentioned. Verily she is only allowed to reveal the parts of adornments, and the thighs have never been a part of adornments in any day, and probably it will never.
And more than that , it happens  the mother enters the bathroom in the house and she calls the daughter to scrub her back ; so she uncovers her back and her breasts, and [as they claim] there is no problem at all ?!
Where did they get this ?

When the verse is clear that the women is only allowed to reveal the parts ofadornments. The breasts are not a part which is adorned , and the back is not a part of adornments.

Silsilah muhadharah : 13
 

“Is it possible that an hypocrite cries?”

 “Is it possible that an hypocrite cries?”

It’s narrated in “Hilyat Al-Awliya”:

سُألَ عبّادٌ شميطَ بنَ عَجلان: هل يبكي المنافقُ؟ فقالَ: يبكي من رأسِهِ، فأما قلبُهُ فلا
حلية الاولياء 3/129

Shamit bin Ajlaan was asked: “Is it possible that an munafiq (hypocrite) cries (out of fear of Allaah)?” He said: “His head cries, but his heart? Then no!

Selling in the masjid

Selling in the masjid

Question: Is it permissible to sell things in the masjid?

Answer: Buying and selling is not permissible in the masjid because the masaajid are built for the remembrance of Allaah as He سبحانه وتعالى says:



يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِي لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَى ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ

{O you who believe (Muslims)! When the call is proclaimed for the Salaat (prayer) on Friday (Jumu'ah prayer), come to the remembrance of Allaah [Jumu'ah religious talk (Khutbah) and Salaat (prayer)] and leave off business (and every other thing)} [al-Jumu`ah 62:9]

They (the Sahaabah) used to buy/sell outside the masjid and when he صلى الله عليه و سلم heard a man crying out in the mosque about something he had lost, he صلى الله عليه و سلم said: "May Allah not restore it to you." [1] So all that is related to this matter should not occur in the masjid.

The Shaykh حفظه الله was further asked about buying and selling in the masjid if the intent behind the trade is to benefit the masjid. He replied by saying that even if it is for the benefit of the masjid it is not permissible to buy, sell and do trade in the masaajid. The exchange of money from hand to hand should be done outside the masjid.


Answered by: Shaykh Abdullaah al-Ghudyaan

Title of Lecture: Methods to Understand & Memorize Al-Qur'aan

Date of the Lecture: January 5th, 2008

Listen to Lecture:
Click Here

Read the Transcribed
Lecture: Click Here

[1] Tayseer al-Kareem ar-Rahmaan fee Tafseer Kalaamil-Manaan

Arabic texts:

المجيب: القاضي/ محمد بن إسماعيل العمراني

س: هل البيع والشراء في المسجد مباح أم أنه حرام؟

جـ: البيع والشراء في المسجد لا يجوز والدليل على عدم جوازه هو الحديث المصرح بمنع البيع والشراء في المسجد والذي يدل على وجوب نهي من يبيع أو يشتري في المسجد والدعاء عليه بعدم الربح بالتجارة وهو حديث: «من رأيتموه يبيع أو يشتري في المسجد فقولوا له: لا أربح الله تجارتك فإن المساجد لم تبن لهذا»(1).

___________________

(1) سنن الترمذي: كتاب البيوع:. حديث رقم (1242) بلفظ: عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال: «إذا رأيتم من يبيع أو يبتاع في المسجد فقولوا لا أربح الله تجارتك وإذا رأيتم من ينشد فيه ضالة فقولوا لا رد الله عليك». أخرجه مسلم في المساجد ومواضع الصلاة 880، وأبو داود في الصلاة 400، وابن ماجة في المساجد والجماعات 759، وأحمد في باقي مسند المكثرين 8233، 9079، والدارمي في الصلاة 1365.

معاني الألفاظ:

ينشد: بحث وطلب.

الضالة: المال الضائع من دابة أو غيره.

http://olamaa-yemen.net/main/articles.aspx?article_no=6774



حكم البيع في ساحة المسجد


الفتوى رقم: 691
الصنف: فتاوى البيوع والمعاملات المالية

في حكم البيع في ساحة المسجد

السـؤال:
ما حكم البيعِ داخلَ ساحةِ المسجدِ؟ وبارك الله فيكم.
الجـواب:
الحمدُ لله ربِّ العالمين، والصلاةُ والسلامُ على مَنْ أرسله اللهُ رحمةً للعالمين، وعلى آله وصَحْبِهِ وإخوانِه إلى يوم الدِّين، أمّا بعد:
فإنّ فناءَ المسجدِ وساحتَهُ ورَحَبَتَهُ وحوالَيْهِ وما أُضيفَ إليه وما اتصل به خارجَه أو داخلَه يُعَدُّ من حريم المسجد على الأصحِّ، وحريمُ المسجدِ حُكمُه حُكمُ المسجدِ من حيث عدمُ مشروعيةِ البيع فيه وإنشادِ الضالَّة أو الاستنجاءِ، وتغسيلِ الموتى ونحو ذلك، سواء أحيطت مساحتُه المضافةُ إليه إضافةَ قرارٍ ببنيانٍ أو سِيَاجٍ أو غير محاطةٍ ما دامت مساحتها معلومةَ الحدود، كما أنه يُشرع فيها الاقتداءُ بمن في المسجد إذا اكتظّ بالمصلين، أو تحيةُ المسجد، وغيرُ ذلك من الأحكام المتعلِّقة بالمسجد، وَفْقًا لقاعدة: «الحَرِيمُ لَهُ حُكْمُ مَا هُوَ حَرِيمٌ لَهُ»(١)، التي أصلُها قولُه صَلَّى اللهُ عليه وآله وسَلَّم: «أَلاَ وَإِنَّ لِكُلِّ مَلِكٍ حِمًى أَلاَ وَإِنَّ حِمَى اللهِ مَحَارِمُهُ»(٢).
أمّا إذا كانت توابعُ المسجدِ من ساحته وفنائِه مضافةً إلى المسجدِ وهي مُنفصلةٌ عنه بطريقٍ أو مَمَرٍّ بحيث لا يقتدر على الدخول إلى التوابع إلاّ بعد الخروج من المتبوع فلا تمنع -والحال هذه- ممَّا يمنع في التوابع المتصلة اتصال قرارٍ لكونها منفصلة عنه انفصالاً حقيقيًّا وفعليًّا، فتبعيتها للمسجد تبعية اسمية وشكلية لا فعلية لذلك يختلف حكمها.
والعلمُ عند اللهِ تعالى، وآخرُ دعوانا أنِ الحمدُ للهِ ربِّ العالمين، وصَلَّى اللهُ على نبيِّنا محمَّدٍ وعلى آله وصحبه وإخوانِه إلى يوم الدِّين، وسَلَّم تسليمًا.

الجزائر في: 1 جمادى الثانية 1428ﻫ
الموافق ﻟ: 17 جوان 2007م


١- «الأشباه والنظائر» للسيوطي: (125).
٢- متفق عليه: أخرجه البخاري في «الإيمان» باب فضل من استبرأ لدينه: (50)، ومسلم في «المساقاة»: (4094)، وأبو داود في «البيوع» باب في اجتناب الشبهات: (3330)، والترمذي في «البيوع» باب: ما جاء في ترك الشبهات: (1205)، وابن ماجه في «الفتن» باب الوقوف عند الشبهات: (3984)، والدارمي: (2436)، وأحمد: (17907)، والبيهقي: (10537)، من حديث النعمان بن بشير رضي الله عنهما.

 http://www.ferkous.com/rep/Bi118.php

Deprived Of Wisdom

Deprived Of Wisdom



Imaam Fudayl Ibn Iyaad (rahimahullaah) said: 'Whoever sits with a person of innovation has not been given wisdom'


Sheikh Saaleh Al-Fawzaan (rahimahullaah) commented on the above statement saying:


He (i.e. the one who sits with an innovator) is deprived of wisdom, and wisdom is understanding of the Religion of Allaah. The one who sits with ahlul bidah is deprived of understanding of the Religion as punishment for him.


[Source:Ittihaaful Qaaree Bitta'liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree (rahimahullaah) by Sheikh Saaleh Al-Fawzaan (hafidha-hullaah) (page: 318, Vol: 2)]

Taken from: http://salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5476&srow=41&erow=60


“Salafiyûn ignore the Tawâghît & Hâkimiyyah
while they focus on Aqîdah & Tawhîd”

                         


Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (320)
Reference: Darulhadith.com


Question: They say that the call of Salafiyyah is based upon speech about the creed and Tawhîd and (it) forgets, or ignores, theoretically or practically, governance (Hâkimiyyah) and human Tawâghît who constitute their own laws next to Allâh. What do you say about this?


Shaykh al-Albânî: We agree with this to some extent. However, we do not agree with them on removing the Tawâghît, as they call them, without first having removed the Tawâghît of their souls.


This type of speech springs from the methodology of this group. They accuse us with this accusation. We deem that it is not time for this action (I.e. to overthrow rulers). We do not deny that it is obligatory to condemn each and every one who rules by something other than that which Allâh revealed. Is there some Islâmic group today that is ready to confront the rulers who do not rule by that which Allâh revealed without having prepared with the preparation we always speak about, namely spiritual and material preparation? They are in a hurry. They think that raising the voice against these rulers is enough in order to support Islâm. However, true victory is to make them understand true Islâm and practice it as good as they can.


I consider that history repeats itself. The first Muslims only cared about understanding the call of Islâm from its source, namely Allah’s messenger (sallâ Allâhu ‘alayhi wa sallam). They didn’t care about confronting the disbelievers and polytheists. The only exception is perhaps occasional, individual cases. But collectively, it first took place after the emigration of the prophet (sallâ Allâhu ‘alayhi wa sallam) from Makah to al-Madînah. This type of speech is thusly known to us from far back. We have experienced this in several Islâmic countries when they declared war against the disbelieving leader who does not rule by that which Allâh revealed. This was done without the spiritual and material preparation. It only ended with setbacks in the Islâmic call in several Islâmic countries.




Taken from: http://afatwa.com/salafiyun-forget-tawaghit-hakimiyyah-while-they-focus-on-aqidah-tawhid/


Do not accompany them in
a road nor on a journey


Imaam Fudayl Ibn Iyaad (rahimahullaah) said: 'Whoever sits in a road with a person of innovation, take a different road'


Sheikh Saaleh Al-Fawzaan (hafidha-hullaah) commented on the above statement saying: Be it even in a road; if you see him in a road do not go with him. Do not accompany them in a road nor on a journey, for they will have an effect on you. Then where does this leave those who go with the innovators and accompany them in the pretext of dawah?


[Source: Ittihaaful Qaaree Bitta'liqaat Alaa Sharh As-Sunnah Lil Imaam Barbahaaree (rahimahullaah) by Sheikh Saaleh Al-Fawzaan (hafidha-hullaah) (page: 319-320 Vol: 2)]


Taken from: http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5476&srow=41&erow=60

The Description of the Worldly Women in Jannah

Bismillahi Wal hamdullillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi
Ammaa Ba’d:

The following are some text related to the women of Jannah, and I intend by the women of Jannah here, the women from the women of the Dunya who were successful in making it to Jannah. Since in the texts of the Book and the Sunnah, we understand that the women of Jannah are of two main types, The women of the Dunya who were rewarded with Jannah (From Mankind and the Jinn), and: The Hoorul Een who have never been in the dunya but were created in Jannah for Jannah.

It should also be Known that from the worldly women that are rewarded with Jannah there are those who are superior to the Hoorul Een.

The messenger – Sallallahu Alaihi Was Salam said: “The best women of Jannah are four Khadeejah Binti Khuwailid, Faatimah Binti Muhammad, Maryam Binti ‘Imraan and Aasiyah Binti Mazaahim the wife of Pharoah.. )

(Collected by Imaam Haakim in his ‘Mustadrak’ (3836))

Concerning the Hadeeth Imaamul Manaawi states:

“..he mentioned ‘.. Women of Ahlul Jannah’ and he didnt (just) say ‘Women‘ to prove that they are more virtuous than (even) the Hoor (Al Een), otherwise it would be believed that he (only) intended the women of this world..”

Indeed from the scholars are those who held that the women of Jannah who were in this world and earned Jannah are all better than the Hoorul Een, since one was created in Jannah, while the other was rewarded with Jannah through their Imaan and righteous deeds and thus are superior.

So there are a number of characteristics mentioned concerning the women of Jannah who were women from the children of Aadam that were rewarded with Jannah after being in the dunyah.

From that:

Allah will purify them!

Allah the most high says:

“And give glad tidings to those who believe and do righteous good deeds that for them will be gardens beneath which rivers flow. Everytime they will be provided with a fruit therefrom they will say this is what we were provided with before and they will be given things in resemblance and they will have therein purified spouses and they will abide therein forever”
(Suratul Baqarah Vs 25)

Concerning the portion of the verse “..they will have therein purified spouses” Ibn Abbaas and Ibn Mas’ood said: “They will not have menses, neither will that defecate, urinate, break wind or have mucus.

Allah will ‘recreate’ them!

Concerning the statement of Allah the most high:

Verily we will create them of special creation, and will make them virgins, Loving and playful (with their husbands) of equal age
(Suratul Waaqi’ah 35-37)

concerning the first verse mentioned here Qataadah and sa’eed ibn Jubair mentioned: ” i.e We Have created them anew”

Ibn Abbaas mentioned: “He (Allah) intends here, Adamiyaat (that is, women from the children of Aadam, since some held that the intent with the verse are the Hoorul ‘Aen’)

That which brings clarity to this is the hadeeth of the messenger -Sallallahu Alaihi was Salam “Elderly women will not enter Jannah” Upon hearing this an elderly woman began to cry so the messenger of Allah said: “Inform her that on that day she will not be elderly rather she will be youthful For indeed Allah has said: “Verily we will create them of special creation..”

(Collected by At Tirmidhi and declared ‘Hasan’ by Shaikh Al Albaani in ‘Ghaayatul Maraam p215)

Concerning the statement: ‘Uruban..(Loving and playful (with their husbands)
Ibn Abbaas mentioned: “Passionate and emotional with their husbands and their husbands are passionate and emotional with them

(Tafseer Ibn Katheer 7/533 – Darut Taiybah print)

They will be large Chested maidens

Concerning the statement of Allah

Gardens and grapeyards, and young full breasted maidens of equal age..”
(Suratul Naba Vs 32-33)

Ibn Katheer mentions:” It was mentioned by Ibn Abbaas, Mujaahid and others concerning the statement of Allah: “Kawaa’iba Atraabaa ‘That is they will be Full breasted young maidens, due to the fact that they will be virgins, Loving and playful (with their husbands) of equal age (since the people of Jannah will be of one age) as has been clarified in (the explanation of) Suratul Waaqi’ah
(Tafseer ibn Katheer 8/308 (Dar Tayyibah Print))

They will have the most beautiful clear skin!

Upon the authority of Abu Huriaira who said the prophet – Sallallahu ‘Alaihi Was Salam Said (describing the beauty of women in Jannah): “..Her marrow is visable beneath her skin, and there are no bachelors in Paradise

(Collected by Bukhaari and Muslim)

Concerning this description of her skin in the hadeeth Imaamul Iraaqi mentions in tarhu Tathreeb “..Her marrow is visable beneath her skin..” That is, from the extremely pure nature of her skin, one can see her marrow just as one can see the fine threads inside a very pure pearl..”
(Tarhu Tathreeb 9/226)

However this manifests, it will be beautiful!

They will continue to become more beautiful every friday….forever!

Upon the authority of Anas ibn Maalik who said that the Messenger of Allah  – Sallallahu alaihi wa Salam said: “Indeed in Jannah there is a market that will be attended (by the inhabitants of Jannah) every Jumu’ah, wherein a breeze will blow upon them from the north, it will blow in their faces and upon their garments and they will increase in good looks and beauty (due to it). They will return to their families who would also have become more good looking and beautiful. Their families will say to them ‘By Allah! you have become more good looking and beautiful since you have left us! and they will say back to them: ‘And you By Allah have become more good looking and beautiful since we have left out!’

one version mentions at its end ’..and that is every Jumu’ah’

(Collected by Muslim in his ‘Saheeh’)

Their beautiful fragrance

Upon the authority of Anas Ibn Maalik – Radhiyallahu ‘anhu – who said that the Messenger of Allah – Sallallahu alaihi Was Salam – Said: “..If a woman from the women of Jannah were to appear in this world, that which is between (the heavens and the earth) would be filled with her (beautiful) fragrance.

Their Brilliance!

Upon the authority of Anas Ibn Maalik – Radhiyallahu ‘anhu – who said that the Messenger of Allah – Sallallahu alaihi Was Salam – Said: “..If a woman from the women of Jannah were to appear in this world, that which is between (the heavens and the earth) would be filled with her (beautiful) fragrance. And they they would illuminate that which is between the heavens and the earth..
The brilliant beauty of their garments alone

The previous hadeeth continues..

“.. The scarf that is on her head is better than the world and that which is upon it!”
(Collected By Tirmidhi (1651) and declared ‘Saheeh’ by Shaikh Al Albaani in Saheeh Sunan At Tirmidhi)

And as some of the salaf said: “If this is her scarf (or shawl) then what about her!. Think of All the tremendous beauty that is present in our present world and know that one of her accessories alone is better than it all!
This is just a portion of that which has occured concerning what is promised to her, that is not to mention all the other delights of Jannah that she will partake in alongside the men who enter.
Wallahu A’lam

Abu Hakeem Bilal

Ruling on Watching Channels of Magic and Sorcery

فتوى لشيخنا الوالد صالح بن فوزان الفوزان– السحر والشعوذة

حكم مشاهدة قنوات

Fatwa by Our Sheikh Saleh al-Fawzan – Ruling on Watching Channels of Magic and Sorcery

حكم مشاهدة قنوات السحر والشعوذة


ظهرت في الآونة الأخيرة بعض القنوات الفضائية التي تخصصت في أمور السحر والشعوذة حيث تتلقى اتصالات المشاهدين ممن لديهم مشكلات فيسأل المتصل عن اسمه واسم أمه ويخبره بعدها عما يحدث له مستقبلا والسؤال يا صاحب الفضيلة : ما حكم الاتصال بهذه القنوات وما حكم مشاهدتها ولو على سبيل التسلية ؟
الجواب : إذا وجد الشر فالذين يعشقونه كثيرون من الناس ولا يحذر منه إلا القليل فإذا وجد الشر فالناس يلتفون عليه إلا من رحم الله والسحر كفر بالله عزّ وجل ولا يجوز النظر في هذه القنوات أو الاستماع إليها وإذا اتصل بهم وسألهم دخل في قوله صلى الله عليه وسلم: “من أتى كاهنًا فصدقه بما يقول فقد كفر بما أنزل على محمد صلى الله عليه وسلم”، ولما سئل صلى الله عليه وسلم عن أمثال هؤلاء المنجمين والسحرة فقال: “ليسوا بشيء” ونهى عن إتيان السحرة والمنجمين والاتصال بهم ومشاهدتهم مثل الجلوس معهم والقعود معهم فالواجب التحذير والنهي عن هذا والنصيحة للمسلمين من هذا .وسؤالهم عن الأم وعن الأب دليل على أنهم مشعوذون وأنهم سحرة.


صالح بن فوزان الفوزان

Ruling on watching channels of magic and sorcery

Translated by Abu Husam Assalafi

Emerged in recent times, some satellite channels that specialize in matters of magic and sorcery, which receive calls from viewers who have problems. They ask the caller for his name and the name of his mother and tell him what happens to him in the future. The question is: What is the ruling regarding calling these channels and what is the rule of viewing them, even for fun?

Answer: If there is evil Those that adore it are many and very few warn against it. Whenever there is any evil, people go around it except those who Allah has mercy upon. Witchcraft is disbelief in Allah the Almighty. One shall not watch these channels or listen to them. If one contacts them and asks them, then he falls in the saying of the messenger peace be upon him : ”Whoever goes to a soothsayer and believes what he says, he has disbelieved in what was revealed to Muhammad peace be upon him”. When he [the messenger] was asked peace be upon him about the likes of astrologers and sorcerers, he said: ”They are nothing” and forbade all interactions with the magicians and astrologers. Calling them and watching them is like visiting them and sitting with them. Therefore, it is obligatory to warn and forbid from such thing and to advice the Muslims about it. Additionally, when they ask about the name of the mother and the father, it is a proof that they are sorcerers and witches.

Saleh Bin Fawzaan Al-Fawzaan

Abdullaah bin Zubayr al-Humaidee (d. 220H)

Abdullaah bin Zubayr al-Humaidee (d. 220H)
Filed under: Scholars
Saturday, December 05 2009 - by Aqidah.Com
Key topics: Abdullaah Bin Zubayr Al-Humaidee Al-Humaidi Al-Humaydee

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He is: al-Haafidh Abu Bakr Abdullaah bin Zubayr bin Eesaa al-Qurashee al-Humaidee al-Makkee. A group from the greatest of Imaams of Islaam and the Sunnah narrated from him, from the head of them Muhammad bin Ismaa'eel al-Bukhaaree (d. 256H). Likewise, Imaam Muslim in the Muqaddimah to his Saheeh, and likewise Abu Dawood, at-Tirmidhee, likewise az-Zuhree, Abu Zur'ah ar-Raazee, and Abu Haatim ar-Raazee have all narrated from him.

He has been praised by the scholars greatly, Imaam Ahmad said, "al-Humaidee, in our view, is an Imaam". Ishaaq bin Raahawaih said, "The Scholars in our time are ash-Shaafi'ee, al-Humaidee and Abu Ubayd". And Imaam al-Bukhaaree said, "Al-Humaidee is an Imaam in Hadeeth". And adh-Dhahabee said, "He was from most senior of the Imaams of the religion, and he is a haafidh, vast in memorization, of abundant transmission." (See: Sharh Usool is-Sunnah lil-Haafidh al-Humaydee, of Shaykh Abdullaah al-Bukhaaree).

He died in the year 220H.

A righteous wife will be with her...

A righteous wife will be with her...
 
Shaikh-ul-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

A righteous wife will be with her righteous husband for many years, and she is the one who is meant in the hadeeth in which the Messenger of Allaah (sallahu alayhi wa salaam) said: “This world is temporary conveniences and the best of its comforts is a believing wife, who when you look at her she pleases you and if you tell her to do something she obeys you, and if you are away from her she protects you with regard to herself and your wealth.”

This is what the Prophet (sallahu alayhi wa salaam) enjoined when the Muhaajiroon asked him which kind of wealth they should acquire, and he said: “Let one of you acquire a tongue that remembers Allaah, a thankful heart, and a believing wife who will help him with regard to the Hereafter.” Narrated by at-Tirmidhee from Saalim ibn Abi’l-Ja’d, from Thawbaan.

She may offer the love and compassion that Allaah speaks of in His Book, and the pain of separation may be harder for her than death in some cases, and harder than losing wealth or leaving one’s homeland, especially if one of them is fond of the other or they have children together who will be harmed by separation.

Majmoo’ al-Fataawa (35/299).

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