The wife of Sheikh Albaanee raheemahullaah, Umm al-Fadl, was asked....
0 comments Posted by أم حذيفة حياة لأندلسية at 18:17The wife of Sheikh Albaanee raheemahullaah, Umm al-Fadl, was asked:
Being the wife of this noble scholar, did you see that his knowledge, seeking knowledge and teaching it to the people took away from his coexistence with you as the head of your household?
She replied:
I thank you for your warm sentiments and I want to let you know that seeking knowledge would not prevent the Shaikh from carrying out any of his family obligations. Rather, the total opposite was true. For he, may Allaah have mercy on him, was an exemplary head of a household, cooperating with his family.
And believe me, my son, he used to help me a great deal in the household chores such that I would feel embarrassed in front of him due to it. So much so that one time he was cleaning the patio with me, to which I said, ‘O Shaikh! Don’t disgrace me in front of the neighbours, they will say that you are doing your wife’s work.’
He replied, ‘This is not a disgrace. Don’t you know that the Prophet sallallaahu 'alayhi wa sallam would be at the service of his family?’
[Source: لقاء مع ام الفضل زوجة الشيخ الألباني رحمه الله A sitting with Umm al Fadl Wife of Shaykh al Albaanee]
The Reality of Death
By Dr. Saleh As-Saleh
Published Daar Al-Bukhari
Life in this world has an appointed term, and the end of the term will definitely come...
The righteous will die
and the wicked will die...
The worriers for just causes will die and those who run from death will die
Those who busy themselves with correct belief will die...
and those who treat people as their slaves will die...
The brave who rejects injustice will die, and the coward who seeks to cling on to the life at any price will die...
The worriers for just causes will die and those who run from death will die
Those who busy themselves with correct belief will die...
and those who treat people as their slaves will die...
The brave who rejects injustice will die, and the coward who seeks to cling on to the life at any price will die...
The people of great concern and lofty goals will die, and wretched people who live only for cheap enjoyment will die...
Wherever we will be, in a fortress or in a tent, we will die...
All will die:
Allah (God) says:
Everyone shall
taste death... [Quraan 3: 185]
No one will escape
death. Allah says:
Say: Verily,
the death from which you flee will surely meet you, then you will be sent
back to (Allah), the All-Knower of the unseen and the seen, and He will
tell you what you used to do.[Quraan 62: 8]
This life is a period of
trials and tests. Allah says:
He (Allah) has
created death and life, that He may test which of you is the best in deed.
He is the All-Mighty, the Oft-Forgiving. [Quraan
67:2]
Man is called to exert
the right efforts to achieve the true success in this life and in the
hereafter. When exerted according to Allah's way, the outcome
is:
Whoever works
righteousness whether male or female, while he (or she) is a true believer
(in the oneness of Allah), verily to him (or to her) We will give a
good life (in this world with respect, contentment and lawful provision),
and We shall pay them certainly a reward in proportion to the best of what
they used to do (i.e. Paradise). [Quraan 16: 97]
But those who
disbelieve and belie Our Ayaat (proofs, evidences, verses, signs,
revelations, etc.) such are the dwellers of the Fire, they shall abide
therein forever.
[Quraan 2: 39]
[Quraan 2: 39]
Those who invoke other
than Allah even if they call themselves "Muslims", once evidences are
established upon them that they are setting up rivals with Allah, and they
die insisting on that, they exit the fold of Islam because they have
committed shirk (worshipping or associating others with Allah). Prophets,
themselves, are warned to keep away from Shirk in all its forms. In fact
after mentioning the names in the good ranks of eighteen
Prophets Abraham, Isaac, Jacob,
Noah, David Solomon, Job, Joseph, Moses, Aron, Zachariah, John, Jesus,
Elias, Ishmael, Elisha, Jonah, and Lot together with thier fathers, their
progeny, and their brethren.
in Surat (Chapter) of
Al-An'aam (Chapter 6 in the Quraan), Allah warned that:
But if they had
joined in the worship others with Allah, all that they used to do would
have been of no benefit to them. [Quraan 6:88]
A similar note was made
clear to the last Messenger of Allah, Muhammad ﷺ , in which Allah says:
And indeed it
has been revealed to you (O Muhammad ﷺ), as it was to those (Allah's Messengers) before you: "If you
join others in worship with Allah, (then) surely (all) your deeds will be
in vain, and you will certainly be among the losers. [Quraan
39:65]
One of the close and
learned companions of the Prophet Muhammad ﷺ by the name of Abdullah bin Mas'oud, may Allah be pleased with
him, said: The Prophet ﷺ said one statement and said another. The Prophet ﷺ said: "Whoever dies while still invoking anything
otherthan Allah as a rival to Allah, will enter Hell (Fire)." An I said
"Whoever dies without invoking anything as a rival to Allah, will enter
Paradise."
[Shahih Al Bukhari Volume 6 Hadeeth 24]
[Shahih Al Bukhari Volume 6 Hadeeth 24]
When the appointed term
of each soul is concluded, the only thing that counts then, is its
stand towards its Creator. At the time when the soul examines the actual
death it will be too late for anyone to repent:
And Allah will
never grant reprieve to any soul when its appointed time has come, and
Allah is aware of all that you do. [Quraan 63:
11]
Until, when
death comes to one of them (those who join partners with Allah and
those who persist in their rejection of the Resurrection), he says: " My
Lord! Send me back (to life) so that I may work in righteousness regarding
things left behind!" But no! It is only a word he says; and behind
them is Barzakh (a barrier) until the day they are raised
up. [Quraan 23: 99-100]
Before it is too late,
all people are called to reflect on their way of life, about the
purpose of existence and the end. Certainly to Allah will be the return.
He made His Message clear and said:
There is no
compulsion in religion. Verily, the Right Path has become distinct from
the wrong path. Whoever disbelieves in Taghut (all froms of false deities)
and believes in Allah, then he has grasped the most trustworthy handhold
that will never break. And Allah is All-Hearer, All-Knower [Quraan
2: 256]
In his Farewell
Pilgramage to Makkah, Prophet Muhammad ﷺ addressed the people on Friday, the 9th day of the 12th
month of the 10th year of the Islamic Hijrah calendar, corresponding to
the year 632 of the western calendar: He said:
"... I have left you
among you the Book of Allah and if you hold fast to it, you will never go
astray. And you will be asked about me (on the Day of resurrection), (now
tell me) what would you say? They ( the audience) said, conveyed (the
Message), discharged (the ministry of prophethood) and given wise
(sincere) counsel."
The Prophet then raised
his forefinger towards the sky and pointing at the people (said):
"O Allah be withness, O
Allah, be witness, saying it thrice."
[Sahih Muslim V.2 pp. 611-617]
[Sahih Muslim V.2 pp. 611-617]
Attending a Wedding During Which Pictures Are Being Taken
0 comments Posted by أم حذيفة حياة لأندلسية at 14:29
Attending a
Wedding During Which Pictures Are Being Taken
The Noble Shaykh
Saalih Al-Fawzaan
Questioner:
“Is it allowed for me
to attend a waleemah, knowing that picture taking will take place, but
not in front of the people and all of the attendees?”
Answer:
“If you knew about
picture taking you knew about picture taking! So this is not
allowed for you. That is because you are pleased with it and you
didn’t prohibit it. So don’t attend, except with the condition
that they prohibit picture taking.”
Clip taken from the
class: Ighaathatul-lahfaan Fee Masaayid
Ash-Shaytaan
Sunday, 7th
Rabee’ Al-Aakhir 1434.
Source: http://db.tt/cyorLF5r
Shaikh
Uthaimeen, may Allaah have mercy on him, said, “When we differ amongst
ourselves, especially the students of knowledge, it is obligatory on us to sit
down for deliberation and calm discussion through which we aim to come to the
truth, and when the truth becomes clear to a person he must follow it and it is
not permissible for him to defend someone for his opinion.”
Tafsir Surah al-Quraish, p. 328.
The Obligation Of A Woman's Serving Her Husband
0 comments Posted by أم حذيفة حياة لأندلسية at 16:46The Obligation Of A Woman's Serving Her Husband
I say: And some of the Ahaadeeth just mentioned
clearly show the obligation upon a woman to obey and serve her husband as far as
she is able - and there is no doubt that one of the first things included in
that is service in the house and what is connected to it - such as bringing up
the children and its like. And the scholars have differed about this, so
Shaykhul-Islaam Ibn Taymiyyah says in `Al-Fataawaa' (2/234-235):
"Scholars have differed
as regards to whether she has to serve him with regard to the like of attending
to the furnishings of the house and preparing food and drink - and grinding
flour and preparing food for his slaves and animals, and feeding his horse, etc.
So some of them say: The service is not compulsory. And this is a weak saying,
just as weak as the saying of those who say that he doesn't have to treat her
well or have sexual intercourse with her! Since this would not be treating him
in a good manner, just as a companion on a journey... if he did not help him
then he would not be treating him well.
And it is
said: And this is correct - that serving him is obligatory, since her husband is
named as her master in Allaah's Book and she is a captive with him as is shown
in the Sunnah of Allaah's Messenger (sallallahu alayhe wassallam) and the slave and
captive have to serve - and because that is what is
well-known.
Then some of them say: Easy service is obligatory. And others say
the service that constitutes good treatment is what is obligatory - and that is
correct. So she has to provide the service that is expected from one of her
station for one of his station - and that varies according to varying
circumstances. So the service of a desert-woman is not the same as that of a
town dweller, and the service of a strong woman is not the same as that of a
weak one."
I say: And that is the truth, if Allaah wills, and
it is the saying of Maalik and Asbigh as occurs in `Al-Fat'h' (9/418) and Aboo Bakr Ibn Abee
Shaybah, and likewise Al-Tawzijaaree of the Hanbalees as occurs in `Al-Ikhtiyaaraat'
(p145) and a group of the earlier and later
scholars as occurs in `Az-Zaad' (4/46) and we do not find any suitable proof for
the ones who say that service is not compulsory.
And some of them say: "The marriage contract necessitates enjoyment/use for one's
benefit - not service" and that is rejected since that is the same
for the woman through her husband - so they are the same in that respect. And as
we know, Allaah ta'aalaa obligated something further upon the husband and that
is the provision of clothing, housing and spending upon her - so it is just that
something further should be made obligatory upon her - and that is nothing but
her serving him. Especially since he is the one in charge of her as has
preceded, so if she does not serve him then he will have to serve her in the
house which will put her in charge - and that is opposite to the Aayah of the
Qur'aan as is obvious - so it is established that she must serve
him.
And also the man's
serving leads to two contradictory situations - that the man would be prevented
by the service from seeking after their sustenance and other necessities - and
the woman would remain at home without anything at all that she has to do - and
the futility of this saying can be seen since the Sharee'ah did not give the
husband and wife equal rights - rather it gave the man an extra degree and there
Allaah's Messenger (sallallahu alayhe wassallam) did not act upon the complaint
of his daughter Faatimah when she: "came to the Prophet (sallallahu alayhe
wassallam) and complained about the hardship caused to her hand from the
handmill - and she heard that a captive had been brought to him, but she didn't
find him so she informed 'Aaishah of that. When the Prophet (sallallahu alayhe
wassallam) came, 'Aaishah informed him of Faatimah's visit. 'Alee (radhiyAllaahu
'anhu) said: The Prophet (sallallahu alayhe wassallam) came to us after we had
gone to our bed. So we started to get up but he said:
«Remain at your place» So he came and sat between me and her so
that I felt the coolness of his feet upon my stomach. So he
said:
«Shall I not inform you of something better than what you have
asked? When you go to bed then say `Subhaanallaah' thirty-three times, `Al-hamdu
lillah' thirty-three times and `Allaahu Akbar' thirty-four times - for that is
better for you than a servant» 'Alee said: `So I never left it after that.' It was said: `Not even on the night of Siffeen?' He said: `Not even the night of
Siffeen!'
[Reported by Al-Bukhaaree
(9/417-418)]."
So you can
see how the Prophet (sallallahu alayhe wassallam) didn't say to 'Alee: She
doesn't have to serve you - rather you have to. And he (sallallahu alayhe
wassallam) did not take into account preference of certain people in giving a
ruling - as pointed out by Ibn Al-Qayyim (radhiyAllaahu 'anhu) - and he who
wishes to look further into the matter, then let him refer to his valuable
book "Zaadul-Ma'aad" (4/45-46).
And there is
nothing in what has preceded to deny the preferability of a man's helping her in
that if he finds the time - rather that is part of good treatment between the
two and therefore 'Aaishah (radhiyAllaahu 'anhaa) said: "He (sallallahu alayhe wassallam) used to be in the service of his
family - then when the Prayer was due he went
out."
[Reported by Al-Bukhaaree (2/129 &
9/418), At-Tirmidhee (3/314) who declared it Saheeh, Al-Mukhallis in
`Al-Mukhallisiyaat' (1/66), and Ibn Sa'd (1/366)]
And it is
reported in "Ash-Shamaa'il" (2/185) by other isnaads with the wording: "He was a man of the men, he would attend to his own clothes, milk
his sheep and serve himself." And its narration are those of the Saheeh
and some of them are slightly weak.* However Ahmad and Aboo Bakr Ash-Shaafi'ee
report it with strong isnaad as I have shown in `Silsilatul-Ahaadeethus-Saheehah'
(no.670) and success lies with
Allaah.
*I say: Therefore the checker (editor) of `Sharhus-Sunnah' (13/243/3676) declared it weak and he
didn't come across the strong isnaad which we mention. And refer if you wish to
my book "Mukhtasar ush-Shamaa'il"
(no.293).
This is the end of what
Allaah most Blessed and most High has allowed me to write about the etiquettes
of marriage in this book.
Book of marriage by Shaykh al-albaani rahimahu Allah.
Advice from Shaykh Uthaymeen to those Who Shave their Beards
0 comments Posted by أم حذيفة حياة لأندلسية at 14:34
Advice from Shaykh Uthaymeen to those Who Shave
their Beards
Shaykh Muhammad ibn Saalih Al-‘Uthaymeen
Returning
to the truth is a virtue. There is no doubt that if we were to give a person a
choice between two paths; the path of the Majoos (fire worshippers) or the path
of the Prophets, which would he choose? Every believer would choose the path of
the Prophets. The Prophets-at the head of them is the seal of them, Muhammad
ﷺ-would all let their beards grow, while the Majoos would shave the beard; so
choose whichever of the two paths you wish.
Due
to this, we do not see that anyone has an excuse, after the truth has been
clarified to him, to abandon the truth. The Prophet ﷺ said:
“Be different from the Majoos; be
different from the polytheists. Let the beards grow fully and trim the
mustaches.”
This
was the way of the people from aforetime. We did not used to know of anyone who
shaved their beards. Rather, it has been said that some of the oppressive rulers
would punish an individual by shaving his beard. He would make it to be a
punishment! The scholars, may Allaah have mercy upon them, textualized within
the books of At-Ta’zeer (punishments) that it is not permissible to punish by
shaving the beard. (This is) from that which indicates that some of the
oppressive rulers deemed it to be permissible. So how about now? A person blows
his wealth on shaving it. He loses out on the most important thing; he loses out
on following the Messenger ﷺ and compliance with his command.
We
hope for this brother of ours, whom you all respect; we ask Allaah to bless him
with guidance, and that he grows his beard in compliance with the command of the
Prophet ﷺ and in keeping with his Sunnah.
Translated by: Raha ibn Donald Battshttp://mtws.posterous.com/advice-from-shaykh-uthaymeen-to-those-who-sha
Yahya
ibn Ma'een said:
ما
رأيت على رجل خطأ إلا سترته
"I
never saw a mistake in a person except that I would cover it up for him."
["Siyar
A'lam An-Nubala", 11/83].
Whoever speaks about Al-Islam without knowledge...
0 comments Posted by أم حذيفة حياة لأندلسية at 15:05
Ibn
Taymiyyah said:
ومن
تكلم في الدين بلا علم كان كاذبا وإن كان لا يتعمد الكذب
"Whoever speaks about Al-Islam without knowledge is a liar. Even if he had not intended to lie."["Majmu Al-Fatawa", 10/449]
Al-Imaam Ibn Al-‘Uthaymeen (rahimahullaah) talks about the person who narrates a hadeeth but not in its exact wording
0 comments Posted by أم حذيفة حياة لأندلسية at 14:54
Al-Imaam Ibn Al-‘Uthaymeen (rahimahullaah) talks about the
person who narrates a hadeeth but not in its exact
wording
Question: The questioner also says, “Is it permissible for the Muslim person who is devoted to studying and understanding his religion, to give talks of admonition but he says hadeeths, for example, but not with the exact wording. Is there any sin upon him regarding that?”
Answer: This which he (the questioner) mentions, it means that he (the speaker) wants to relate the hadeeth according to the meaning, and relating hadeeths by the meaning, the scholars of hadeeth have differed about it as to whether or not it is permissible. So from among them there are those who consider it to be permissible under the condition that the person who is speaking knows the meaning, and that the hadeeth that he is relating by its meaning, nothing of it is changed. And another condition is that he fully grasps from the hadeeth that which is obligatory to be fully understood of it such that he does not cut out from it anything which relates to what he has mentioned (in his speech). Thus, if he knows the meaning and he fully grasps the hadeeth in a way in which there is no defect in it (his understanding of the hadeeth), then the correct view is that it is permissible. The correct view is that it is permissible (the Shaikh repeats). However, he must finish it with his saying ‘or as the Prophet (sallallaahu ‘alayhi wa sallam) said’, so that he does not cause anyone to memorize it how he said it, thinking that it is the actual wording of the hadeeth from the Messenger (‘alayhis-salaatu was-salaam).
Source: The program Noorun ‘alaa ad-Darb, transcribed on the web page at the link
http://www.ibnothaimeen.com/all/noor/article_6354.shtml
Translated by Aqeel Walker
Question: The questioner also says, “Is it permissible for the Muslim person who is devoted to studying and understanding his religion, to give talks of admonition but he says hadeeths, for example, but not with the exact wording. Is there any sin upon him regarding that?”
Answer: This which he (the questioner) mentions, it means that he (the speaker) wants to relate the hadeeth according to the meaning, and relating hadeeths by the meaning, the scholars of hadeeth have differed about it as to whether or not it is permissible. So from among them there are those who consider it to be permissible under the condition that the person who is speaking knows the meaning, and that the hadeeth that he is relating by its meaning, nothing of it is changed. And another condition is that he fully grasps from the hadeeth that which is obligatory to be fully understood of it such that he does not cut out from it anything which relates to what he has mentioned (in his speech). Thus, if he knows the meaning and he fully grasps the hadeeth in a way in which there is no defect in it (his understanding of the hadeeth), then the correct view is that it is permissible. The correct view is that it is permissible (the Shaikh repeats). However, he must finish it with his saying ‘or as the Prophet (sallallaahu ‘alayhi wa sallam) said’, so that he does not cause anyone to memorize it how he said it, thinking that it is the actual wording of the hadeeth from the Messenger (‘alayhis-salaatu was-salaam).
Source: The program Noorun ‘alaa ad-Darb, transcribed on the web page at the link
http://www.ibnothaimeen.com/all/noor/article_6354.shtml
Translated by Aqeel Walker
Uthaimeen on A Person Always Scrutinising Himself
0 comments Posted by أم حذيفة حياة لأندلسية at 14:07
Shaikh
Uthaimeen, may Allaah have mercy on him said, “It befits a person to always
inspect himself as to whether he is upright or not, if he is then he praises
Allaah, the Mighty and Majestic, and extols Him and asks Him to keep him firm
[upon that righteousness], and if he is not upright he must become upright and
he must change [the manner of] his progression to Allaah, the Mighty and
Majestic.”
Sharh al-Arba’een an-Nawawiyyah, p. 263.
’Abdur-Rahmaan ibn Shuraih رحمه الله on What a Person Should Choose for Himself
0 comments Posted by أم حذيفة حياة لأندلسية at 13:54’Abdur-Rahmaan ibn Shuraih رحمه الله on What a Person Should Choose for Himself
’Abdur-Rahmaan
ibn Shuraih, may Allaah have mercy on him, said, “If a person were to choose
[something] for himself, he could choose nothing better than silence.”
Mowsu’ah
Ibn Abid-Dunya, 5/222
Uthaimeen on Why We Say, “[I ask You for] Your Forgiveness,” Upon Leaving the Toilet
0 comments Posted by أم حذيفة حياة لأندلسية at 22:39
Shaikh Uthaimeen, may Allaah have mercy on him, was asked about the statement of some scholars that the significance of a person’s saying, “[I ask You for] Your Forgiveness [غُفْرَانَكَ],” upon leaving the toilet is due to the fact that since he had been prevented from remembering Allaah at that time it is befitting for him to seek Allaah’s Forgiveness [for that upon leaving], is that correct?
He replied, “That is debatable, because the person [in question] has only been prevented from remembering Allaah due to an order from Allaah, and if it is due to Allaah’s order then he has not exposed himself to punishment, in fact [by doing so] he has put himself forward for a reward, that is why a menstruating woman does not pray or fast: when she then becomes clean is it a part of the Sunnah for her to seek Allaah’s forgiveness for not having prayed and fasted during her menstrual days? Absolutely not, no-one has ever said that.
Based upon this, it becomes clear that the significance [of saying, “[I ask You for] Your Forgiveness [غُفْرَانَكَ],” upon leaving the toilet] is that when a person has unburdened himself from something harmful to the body he calls to mind the harm of sinning, and so asks Allaah to lighten the harm done by sinning just as He has favoured him by lightening the harm to the body, and this is a meaning which is appropriate in terms of remembering a certain thing through another.”
Majmoo’ Rasaail wa Fataawaa ash-Shaikh Ibn ’Uthaimeen, 11/107.
http://giftsofknowledge.wordpress.com/2013/03/02/uthaimeen-on-why-we-say-i-ask-you-for-your-forgiveness-upon-leaving-the-toilet/The Muhaddith of Yemen, Shaikh Muqbil, on Whether The Friday Bath [Ghusl] is Obligatory for a Woman
0 comments Posted by أم حذيفة حياة لأندلسية at 15:15
Questioner:
Whether she prays at home or in the mosque, is the Friday bath
[ghusl] obligatory for a woman?
The
Muhaddith of Yemen, The Allaamah, Shaikh Muqbil ibn Haadi al-Waadi’ee
[d. 2001], may Allaah have mercy on him, replied, “What is apparent is
that it is obligatory [waajib], because it has been reported in the
Saheeh [Bukhaari no. 858 and Muslim that the Prophet صلى الله عليه
وسلم] said, “Ghusl (taking a bath) on Friday is compulsory for every
Muslim reaching the age of puberty,” and it has also been reported that, “It is
a right upon the Muslims that they should take a bath every week ...” or
something with that meaning [i.e., the Shaikh is quoting from memory so he is
saying maybe the exact wording of the hadith is different; here is the
wording from Bukhaari which the Shaikh was referring to, “It is Allaah's right
on every Muslim that he should take a bath (at least) once in seven days,” no.
898].”
Ghaaratul-Ashritah 'alaa Ahlil-Jahl
was-Safsatah, vol. 2, p. 500.
What is the reason why the grave of the Prophet (peace and blessings of Allaah be upon him) was incorporated into the mosque?
0 comments Posted by أم حذيفة حياة لأندلسية at 19:16
What is the reason why the grave of the Prophet (peace and blessings of Allaah be upon him) was incorporated into the mosque?
It is well known that it is not permissible to bury the dead in the mosque, and it is not permissible to pray in any mosque in which there is a grave. So why were the graves of the Messenger (peace and blessings of Allaah be upon him) and some of his companions incorporated into the Prophet’s Mosque?
Praise be to Allaah
It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Saheeh, agreed upon. Al-Bukhaari, al-Janaa’iz, 1330; Muslim, al-Masaajid, 529). It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that Umm Salamah or Umm Habeebah told the Messenger of Allaah (peace and blessings of Allaah be upon him) about a church that they had seen in Abyssinia (Ethiopia) and the images that were inside it. He (peace and blessings of Allaah be upon him) said: “Those are people who, when a righteous slave or a righteous man among them died, they would build a place of worship over his grave and put those images in it. They are the most evil of creation before Allaah.” (Agreed upon; al-Bukhaari, al-Salaah, 434; Muslim, al-Masaajid, 528). Muslim narrated in his Saheeh that Jundub ibn ‘Abd-Allaah al-Bajali said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Allaah has taken me as a close friend (khaleel) as He took Ibraaheem as a close friend. If I were to take anyone among my ummah as a close friend, I would have taken Abu Bakr as a close friend. Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship, for I forbid you to do that.” (Muslim, al-Janaa’iz, 970).
Muslim also narrated that Jaabir (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade plastering over graves, sitting on them, and building over them.” (Muslim, al-Janaa’iz, 970). These saheeh ahaadeeth and others all indicate that it is haraam to build mosques over graves, and that those who do that are cursed. They also indicate that it is haraam to build over graves, to erect domes over them or to plaster over them, because these actions lead to shirk involving the graves and worshipping their occupants instead of Allaah, as happened in ancient times and is still happening today. So the Muslims, no matter where they are, must beware of doing that which the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden, and not be deceived by what many people do. For the believer must follow the truth and truth may be known through evidence from the Qur’aan and Sunnah, not by people’s opinions or what they do. The Messenger Muhammad (peace and blessings of Allaah be upon him) and his two companions [Abu Bakr and ‘Umar] (may Allaah be pleased with them) were not buried in the mosque, rather they were buried in the house of ‘Aa’ishah, but when the mosque was expanded during the time of al-Waleed ibn ‘Abd al-Malik, the room was incorporated into the mosque, at the end of the first century AH. His action does not come under the ruling of burial in the mosque, because the Messenger (peace and blessings of Allaah be upon him) and his two companions were not moved to the land of the mosque, rather the room in which they are buried was incorporated into the mosque because of the expansion. No one can use this as evidence that it is permissible to build structures over graves or to take graves as places of worship, or to bury people inside mosques, because of the saheeh ahaadeeth quoted above which forbid that. What al-Waleed did is not evidence for going against the proven Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). And Allaah is the Source of strength.
Shaykh Ibn Baaz, Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, part 4, p. 337
The true reality of good character
Al-Hasan al-Basri rahimahUllaah said :
The true reality of good character is: doing good to others, withholding from harming, and having a cheerful face.
al-Qaadee `Iyaad said:
It is to associate with the people in a beautiful manner, to have a cheerful face, to show love for them, to show compassion for them, to tolerate the harm they cause, to be forbearing with them, to have patience upon disagreeable things, to abandon having pride or being arrogant towards them; and to avoid harshness, anger, and taking them to account.
Imaam Ahmad ibn `Umar al-Qurtubee, rahimahUllaah, (d.656 H) in his explanation of the Abridgement of Saheeh Muslim, al-Mufhim (6/116-117)
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