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The wife of Sheikh Albaanee raheemahullaah, Umm al-Fadl, was asked....


The 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


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 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]

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  , in which Allah says:
And indeed it has been revealed to you (O Muhammad ), 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  by the name of Abdullah bin Mas'oud, may Allah be pleased with him, said: The Prophet  said o­ne statement and said another. The Prophet  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]

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  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]



Attending a Wedding During Which Pictures Are Being Taken


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.



Uthaimeen on Differing


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


The 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


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.

Covering up mistakes



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...



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
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


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



’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


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.”


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?  


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)

source

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