Blogger Template by Blogcrowds.

The Secret to Having Your Marriage Proposal Accepted




The Secret to Having Your


 Marriage Proposal Accepted


Ibn Daawood related that he heard Sufyaan say:

“If you want your marriage proposal to be accepted, then give a gift to the mother (of the girl with whom you wish to get married.


The biography of Sufyaan Ath-Thauree, p155-156


Sukayna bint al-Husayn ibn 'Ali

Sukayna bint al-Husayn ibn 'Ali

Instagram Photos

Her mother was ar-Rabab bint Imru'l-Qays. She married Mus'ab ibn az-Zubayr ibn al-'Awwam and bore him Fatima. Then he was killed and she married 'Abdullah ibn Uthman and bore him 'Uthman, Hakim and Rubayha. Then he died and she married Zayd ibn 'Amr. Then he died and she married Ibrahim ibn 'Abdu´r-Rahman az-Zuhri. She acted as her own guardian and he married her and she was with him for three months. Then Hisham ibn 'Abdu'l-Malik wrote to his govemor in Madina to separate them. He separated them. One of the people of knowledge said, "Zayd ibn 'Amr died and she married al-Asbagh ibn 'Abdul-Aziz."

It is related that Sukayna bint al-Husayn died while Khalid ibn 'Abdullah was in charge of Madina. He said, "Wait for me so that I can pray over her." He went out to al-Baqi' and did not enter until Dhuhr. They feared that he had changed his mind and so they bought her camphor for 30 dinars. When he entered, he ordered Shayba ibn Nassah to pray over her.

Source: The Women of Madina, Muhammad ibn Sa'd, pg 307.


Original:
سكينة بنت الحسين بن علي
( الأديبة الكريمة )
نسبها
سكينة بنت الحسين بن علي بن أبي طالب بن عبد المطلب ، وأمها الرباب بنت امرئ القيس بن عدي بن أوس بن جابر بن كعب بن عليم بن هبل بن عبد الله بن كنانة بن بكر بن عوف بن عذرة بن زيد اللات بن رفيدة بن ثور بن كلب ، ولم يمض وقت طويل حتى توفيت الرباب ، وعاشت سكينة بعدها في كنف أخيها زين العابدين . وُلدت سنة سبع وأربعين من الهجرة وسُمِّيت ( آمنة ) على اسم جدتها آمنة بنت وهب ، ولقبتها أمها الرباب ( سُكَيْنَة ) ، واشتهرت بهذا الاسم . وكانت قد خُطبت من قبل إلى ابن عمها عبد الله بن الحسن بن علي فقُتل بالطائف قبل أن يبني بها ، فكانت سكينة ترفض الزواج بعد هذه الأحداث ، ولما جاء مصعب بن الزبير يريد الزواج منها تزوجته ، وكان شجاعاً جواداً ذا مال ومروءة حتى قِيلَ فيه : لو أنَّ مصعب بن الزبير وجد أنَّ الماء ينقص من مروءته ما شربه . وانتقلت سكينة إلى بيت مصعب وكان متزوجاً من عائشة بنت طلحة ، فولدت له : ( فاطمة ) وظلت سكينة تُسعد زوجها ، ولكن أين تذهب من قدرها المحتوم ، فسرعان ما قُتِلَ مصعب عنها ، فخلف عليها عبد الله بن عثمان بن عبد الله بن حكيم بن حزام بن خويلف بن أسد بن عبد العزى بن قصي ، فولدت له : عثمان الذي يقال له ( قرين ) ، وحكيماً ، وربيحة ، فهلك عنها ، فخلف عليها زيد بن عمرو بن عثمان بن عفان فهلك عنها ، فخلف عليها إبراهيم بن عبد الرحمن بن عوف الزهري كانت ولته نفسها فتزوجها فأقامت معه ثلاثة أشهر فكتب هشام بن عبد الملك إلى واليه بالمدينة أن فرق بينهما ففرق بينهما ، وقال بعض أهل العلم : هلك عنها زيد بن عمرو بن عثمان وتزوجها الأصبغ بن عبد العزيز بن مروان .
أهم ملاهح شخصيتها
في الثلث الأخير من حياتها اشتغلت بتعليم المسلمين ، حيث شربت من بيت النبوة أفضل الأخلاق فوُصِفَتْ بالكرم والجود ، وأحبت سماع الشعر فكان لها في ميادين العلم والفقه والمعرفة والأدب شأن كبير .
موقفها يوم مقتل زوجها
جاء أهل الكوفة يعزُّونها في مقتل زوجها ، فقالت لهم : اللَّه يعلم أني أبغضكم ، قتلتم جدّي عليَّاً ، وقتلتم أبي الحسين ، وزوجي مصعباً فبأي وجه تلقونني ؟ يتَّمتُمُوني صغيرة ، وأرملتُمُوني كبيرة .
موقفها يوم مقتل أبيها
وخرجت مع أبيها الحسين بن علي رضي الله عنهما إلى العراق ، وعمرها آنذاك أربعة عشر عاماً ، وعلى بُعد ثلاثة أميال من كربلاء ظهر جيش عدده ألف مقاتل أمر بتجهيزه عبيد اللَّه بن زياد بأمر من يزيد بن معاوية ، وكان الحسين قد خرج متوجهاً إلى العراق في ركب قليل كانت معه ابنته ، فجمع أهله وقال لهم : يا أم كلثوم وأنت يا زينب وأنت يا سكينة وأنت يا فاطمة وأنت يا رباب ، إذا أنا قُتلتُ ، فلا تشق إحداكنّ عليّ جيباً ، ولا تخمش وجهاً، ولا تَقُلْ هجراً ( أي لا تقول كلاماً قبيحاً ) . فلما سمعت سكينة هذا الكلام أخذها البكاء ، وأخذت دموعها تتساقط وهي الفتاة الرقيقة ذات الحس المرهف ، التي لم تبلغ من العمر العشرين ، ولكن معرفتها بأن مصير المجاهد الشهيد الجنة ، كانت تخفف عنها الحزن وتلهمها الصبر، ولمّا اشتد القتال بين قافلة الحسين التي تجاوزت السبعين بقليل ، وبين ذلك الجيش الذي أرسله يزيد بن معاوية حيث كان عدده في بداية الأمر ألف رجل سرعان ما طوق الجيش قافلة الحسين وفتك بها ، وفي ذهولٍ وقفت سكينة تنظر إلى البقايا والأشلاء ، ثم ألقت بنفسها على ما بقي من جسد أبيها ، وفيه ثلاث وثلاثون طعنة وأربع وثلاثون ضربة ، وعانقته ، ولكنهم انتزعوها من على جسد أبيها بالقوة ، وألحقوها بركب السبايا ، فألقت سكينة نظرة أخيرة على ساحة القتال المملوءة بجثث الشهداء . ودارت الأيام ، وعادت سكينة إلى الحجاز حيث أقامت مع أمها رباب في المدينة .
سكينة الأدبية
كانت سكينة في صغرها تنال من اهتمام والدها الكثير لأنها كانت بالنسبة له مبعث الأنس حيث وُصفت بالوسامة والمرح ... وقد عاتبه البعض في فطر اهتمامه بسكينة وأمها - الرباب – وإسرافه في الأنس بهما فقال :
لعمرى إنتى لأحـــــــب داراً *** تضيفها سكينة والربــاب
أحبهـما وابذل بعد مالـــــــى ***وليس للأئمى فيها عتـــاب
ولست لهم وإن عتبوا مطيعاً *** حياتى ، أو يغيبنى التراب
وإذا كان الحسين شاعراً فإن سكينة شربت منه من هذا المنهل الأدبي فكانت تحب الشعراء ويجتمع لديها الأدباء ، فقد عُرفت بعلمها وأدبها وحبها للشعراء ومناظرتها للشعراء ... وكان المختلفون من أهل الأدب يحتكمون إليها لأنها صاحبة حكمة وقائمة دليل وواسعة الإطلاع حيث نشأت في بيت النبوة وترعرعت في أحضان الحسين فشربت الإيمان والخلق من المنهل الأول ونهلت البلاغة من الثاني .
خرج الفرزدق حاجاً فلما قضى حجه عدل إلى المدينة فدخل إلى سكينة بنت الحسين فسّلم ، فقالت له : يا فرزدق من أشعر الناس؟ قال : أنا . قالت : كذبت : أشعر الناس منك جرير الذي قال :
بنفسى من تجنيه عزيـــــز *** على ومن زيارته لمــــام
ومن أمسى واصبح لا أراه *** ويطرقنى إذا هجع النيـام
فقال: والله لو اذنت لاسمعتك أحسن منه . قالت : اقيموه فاخرج ثم عاد إليها من الغد فدخل عليها . فقالت : يا فرزدق من أشعر الناس ؟ قال : أنا . قالت : كذبت صاحبك جرير أشعر منك حيث قال :
لولا الحياء لعادنى استعبار*** ولزرت قبرك والحبيب يزار
لا يلبث القرناء أن يتفرقوا *** ليـــل يكر عليهموا ونهــــار
وعاشت سكينة في مكة ترقب بعين الثاقب للأمور الأدبية والمجالس والندوات الفكرية ، وكان لكل ذلك أثره البالغ في ثقل حياتها الأدبية ، ولعلنا لا ننسى أن نذكر أن سكينة عاصرت في أرض الحجاز مع أهلها الأحداث الجسام التاريخية والأدبية بكل ما حملت من هموم وأحزان .
وفاتها
تُوفيت سُكينة سنة 117هـ ، بالمدينة لخمس خلون من ربيع الأول في خلافة هشام بن عبد الملك بعد أن تجاوزتْ الثمانين من عمرها . أخبرنا أبو السائب الكلبي أخبرني خلف الزهري قال : ماتت سكينة بنت الحسين بن علي وعلى المدينة خالد بن عبد الله بن الحارث بن الحكم ، فقال : انتظروني حتى أصلي عليها ، وخرج إلى البقيع فلم يدخل حتى الظهر وخشوا أن تغير فاشتروا لها كافوراً بثلاثين ديناراً ، فلما دخل أمر شيبة بن نصاح فصلى عليها .
المرجع
الطبقات الكبرى - محمد بن سعد بن منيع

Eating the food of one whose wealth is haraam

Eating the food of one whose wealth is haraam
 
Some Muslims here in Britain accumulate their wealth from both halaal and haraam sources, because they are businessmen and some of the things they sell are alcohol and pork. They vary in the extent to which they do that. In some cases most of the person’s wealth comes from haraam sources and in some cases only a little of his earning is haraam. Is it permissible for us Muslims to mix with them and eat their food if they invite us? Is it permissible for us to accept their donations from this wealth for the mosque?.
 
Firstly: 
 
You have to advise them and warn them of the evil consequences of dealing in haraam things and earning money from haraam sources. You should cooperate with your brothers in reminding them and warning them of the punishment of Allaah and how severely He deals with those who disobey Him. You should tell them that the pleasures of this world are insignificant, and that the Hereafter is better and more lasting. If they respond, then praise be to Allaah, and they will become thereby your brothers in Islam. Then you should advise them to restore the rights of those whom they have wronged, if they know who they are, and to follow up bad deeds with good, so that Allaah may accept their repentance and turn their bad deeds into good. In that case it will be permissible for you to mix with them as brothers and to eat their food, and to accept their donations for building and furnishing the mosque, etc, because by repenting and restoring people’s rights it is possible that they may be forgiven for what they did in the past, because Allaah says concerning those who deal in riba [usury] (interpretation of the meaning):
 
“So whosoever receives an admonition from his Lord and stops consuming Ribaa, shall not be punished for the past”
 
[al-Baqarah 2:275]
 
Secondly:
 
If they refuse to heed the advice and reminders, and they persist in their haraam actions, then you have to forsake them for the sake of Allaah, and not accept their invitations or accept their donations, as a rebuke to them, and in the hope that they will give up their evil ways.
 
And Allaah is the Source of strength.
 
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 16/181.
 
 
الأكل مِنْ طعام مَنْ ماله حرام
 
بعض المسلمين عندنا في بريطانيا جمعوا أموالهم من الحلال والحرام ، وذلك أنهم تجار ومما يتجرون فيه الخمور ولحوم الخنازير ، وهم على درجات متفاوتة في ذلك ، فمنهم من أكثر ماله من الحرام ، ومنهم من كسبه من الحرام قليل ، فهل يجوز لنا نحن المسلمين مخالطتهم وأكل طعامهم إذا دعونا ، وهل يحل لنا قبول تبرعاتهم من هذا المال لصالح المسجد ؟.
 
 
أولاً :
 
عليك أن تنصح لهم وتحذرهم سوء عاقبة الاتجار في المحرمات ، وكسب المال من الحرام ، وتتعاون مع إخوانك من أهل الخير على تذكريهم وإنذارهم بأس الله وشديد عقابه من عصاه وحاربه بارتكاب المنكرات ، وتعريفهم أن متاع الدنيا قليل ، وأن الآخرة خير وأبقى ، فإن استجابوا فالحمد لله ، وهم بذلك إخوان لكم في الله ثم انصحوهم برد المظالم إلى أهلها إن عرفوهم ، وأن يُتبعوا السيئة الحسنة ؛ عسى الله أن يتوب عليهم ، ويبدل سيئاتهم حسنات وحينئذٍ يجوز لكم مخالطتهم مخالطة الإخوة ، والأكل من طعامهم ، وقبول تبرعاتهم في وجوه البر ، من بناء مساجد وفراشها ونحو ذلك ؛ لأنهم بالتوبة ورد المظالم إلى أهلها حسب الإمكان يغفر لهم ما قد سلف ؛ لقول الله عز وجل في المرابين : { فمن جاءه موعظةٌ من ربه فانتهى فله ما سلف وأمره إلى الله } .
 
ثانياً :
 
إن أبوا بعد النصيحة والتذكير والإصرار على ما هم فيه من المحرمات فإنه يجب أن تهجروهم في الله ، وألا تستجيبوا لدعوتهم ، وألا تقبلوا تبرعاتهم ؛ زجراً لهم وإنكاراً لمطالبهم ، ورجاء أن يرتدعوا ويرجعوا عما هم عليه من المنكرات .
 
وبالله التوفيق .
 

اللجنة الدائمة للبحوث العلمية والإفتاء 16/181

Husband imagines that he is having intercourse with someone other than his wife

S P A C E
 
Ibn al-Haaj al-Maaliki رحمه الله said:
 
A man should stay away from such thoughts and from this abhorrent characteristic which unfortunately is widespread, which is that when a man sees a woman he likes, he goes to his wife but he imagines that woman whom he has seen. This is a kind of zina, because our scholars said concerning one who takes a glass of water and imagines that it is wine that he is drinking, that that water becomes haraam for him. What is mentioned does not apply only to men, rather women are included in it too and that is even worse, because usually women nowadays go out and look at people, and if a woman sees someone whom she likes, she may keep thinking of him, then when her husband has intercourse with her she imagines that image which she has seen, so both of them may come under the heading of zina. We ask Allaah to keep us safe and sound. Al-Madkhal, 2/194, 195
 
Ibn Muflih al-Hanbal iرحمه الله said:
 
Ibn ‘Aqeel said – and he emphasized the prohibition in al-Ri’aayah al-Kubra: If, when he is having intercourse with his wife, he imagines the image of another woman or a male, then he is sinning. Al-Furoo’, 3/51
 
Wali al-Deen al-‘Iraaqi رحمه الله  said:
 
If he has intercourse with his wife but in his mind he is having intercourse with someone who is forbidden for him, and he imagines in his mind that he is having intercourse with that forbidden image, that is haraam for him, and that is because he is imagining himself committing a haraam action.  Tarh al-Tathreeb, 2/19
 
 
ابن الحاج المالكي رحمه الله :
 
" ويتعين عليه أن يتحفظ على نفسه بالفعل ، وفي غيره بالقول من هذه الخصلة القبيحة التي عمت بها البلوى في الغالب ، وهي أن الرجل إذا رأى امرأة أعجبته ، وأتى أهله جعل بين عينيه تلك المرأة التي رآها ، وهذا نوع من الزنا ، لما قاله علماؤنا فيمن أخذ كوزاً من الماء فصوَّر بين عينيه أنه خمر يشربه أن ذلك الماء يصير عليه حراماً ... وما ذكر لا يختص بالرجل وحده بل المرأة داخلة فيه بل هو أشد ؛ لأن الغالب عليها في هذا الزمان الخروج أو النظر ، فإذا رأت من يعجبها تعلق بخاطرها ، فإذا كانت عند الاجتماع بزوجها جعلت تلك الصورة التي رأتها بين عينيها ، فيكون كل واحد منهما في معنى الزاني ، نسأل الله العافية " انتهى .
 
" المدخل " ( 2 / 194 ، 195 ) .
 
وقال ابن مفلح الحنبلي رحمه الله :
 
" وقد ذكر ابن عقيل - وجزم به في " الرعاية الكبرى " - : أنه لو استحضر عند جماع زوجته صورة أجنبية محرمة أو ذكر : أنه يأثم " انتهى .
 
" الفروع " ( 3 / 51 ) .
 
وقال ولي الدين العراقي رحمه الله :
 
" لو جامع أهله وفي ذهنه مجامعة من تحرم عليه ، وصوَّر في ذهنه أنه يجامع تلك الصورة المحرمة : فإنه يحرم عليه ذلك ، وكل ذلك لتشبهه بصورة الحرام " انتهى .
 

" طرح التثريب " ( 2 / 19 ) .

Choosing a school and friends for your child

Choosing a school and friends for your child
 
My country
 
From an upcoming Al-Ibaanah publication: "Raising Children in Light of the Qur'an and Sunnah" by 'Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaykh Saalih Al-Fawzaan.]
 
5. Choosing a School:
 
The father should strive to carefully choose a good school for his child, thus selecting the one that is of the finest quality and not necessarily the one that is closest to him. He should also ask those involved in the field of teaching and educating, who are sincere and honest, as to which of the schools is the best.
 
School has a deep impact on a student since it is there that he spends a quarter of his day – which is in fact the best time of the day. In the school he learns and is educated, and that is the place where he finds friends and companions.
 
So based on this, the father must keep a close connection with the school by going to visit it, staying in contact with it by phone and asking about the state of his son or daughter. He should be concerned with asking about his child’s character, behavior and friends before asking about his grades.
 
He should also follow up on his child’s educational development and studies, and check his notes and homework and be aware of the remarks the teacher makes to his child’s work so that he may correct it.
 
So your concern with your child’s studies and your solid relationship with his school, his teachers, his schoolwork, and his levels of education is a good that will assist in his well-being and learning, by the will of Allah.
 
6. Choosing a Friend:
 
From the things in which there is no doubt is that a friend has a profound effect on an individual – whether positive or negative. Sufficient to clarify this point is the statement of the Prophet (sallallaahu ‘alayhi wa sallam) when he said: “The example of the righteous companion and the evil companion is like that of a seller of musk and a blacksmith.” [Reported by Al-Bukhari and Muslim]
 
The Prophet (sallallaahu ‘alayhi wa sallam) also said: “A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [Reported by Abu Dawood]
 
Therefore, O father, it is incumbent upon you to look for a good friend and a sincere companion for your child before he chooses one on his own, for he may choose the wrong ones and then grow attached to them, after which it will be hard for you to separate them.
 
There are many accounts, too numerous to be recorded, in which children were raised in good environments and in conservative households but ended up mixing with bad companions on the pretext that they were going on a trip or an outing with them or using the excuse that they wanted to play with them or have fun with them or study with them. And the end result of this was that they had a negative effect on them.
 
In these days it is extremely difficult for a father to raise his child in exclusion of friends. Trials and temptations constantly surround the youth from all directions.
 
Bad friends can either be people who are engulfed in their desires or in misconceptions. If they are those who are given into whims and desires, they will lead your child towards mischief and a digression from good character. As for those who follow misconceptions, they will lead your child towards innovations and opposing the guidance of the pious predecessors (Salaf as-Saalih). Perhaps he may even fall into the acts of declaring Muslims disbelievers and innovators. This particularly applies to the members of those methodologies that are foreign to this country (i.e. Saudi Arabia), as has occurred to some of our youth, may Allah guide them and return them back to the truth.
 
In conclusion, I ask Allah to rectify for all of us our intentions and offspring, and that He forgive our parents, granting them the best of rewards on our behalf. I ask Allah to assist us in being dutiful to them during their lives as well as after their deaths.
 
I also ask Allah to aid us in raising our children upon the Qur’an and the Sunnah and to make them righteous offspring and an enjoyment to our eyes in this life by, through their uprightness, and after death, through their righteous deeds.
 
May the peace and praises of Allah be upon our prophet Muhammad.
 
Published on: February 27, 2007
 
Author: ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan

Source: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 65-68)

Wearing Niqab During Hajj and 'Umrah

Wearing Niqab During Hajj and 'Umrah

 
Question 490. What is the ruling on covering the face with a Niqab in Hajj, because I have read a Hadith whose meaning is that a woman in the state of Ihram should not cover her face, nor should she wear gloves.  And I have read another statement attributed to ?Aishah, may Allah be pleased with her, when they were in Hajj, in which she said: ?When men passed by us, we used to cover our faces and once we had passed by them, we would uncover our faces.? How may we reconcile these two statements?
 
Shaykh Ibn al-'Uthaymeen رحمه الله answered:
 
The correct view in this is what is proven by the Hadith, and that is the Prophet?s prohibition to a woman in the state of Ihram from covering her face.  So, the woman in Ihram is forbidden to wear a Niqab in any circumstances, whether unrelated men pass by her or not: accordingly, it is unlawful for a woman in a state of Ihram to wear a Niqab, whether she is performing Hajj or ?Umrah.
 
The Niqab is well-known to women:  It is to cover the face with a veil which has two holes for the eyes.  As for the Hadith of ?Aishah, may Allah be pleased with her, it does not contradict the prohibition of wearing a Niqab, because the hadith of ?Aishah, may Allah be pleased with her, it is not mentioned that the women wore the Niqab, it only says that they covered their faces, without using a Niqab.  This is something which is essential if men pass by women, they must cover their faces, because veiling the face from unrelated men is obligatory, so based upon this, we say that wearing the Niqab is unlawful for a woman in the state of Ihram in any circumstances; as for covering her face, It is better for her to uncover her face, it is obligatory for her to cover it, however, she should do so with something other than a Niqab.? 
 
[Fatawa Arkanul-Islam, page 731, question 490]
 
______________
 
Is it permissible for the woman in Ihraam to cover her face?
 
It is permissible for the woman who is in a state of Ihraam to cover her face with an adjoining/alternative (cloth) other than the niqaab and the burqa’.
 
Shaykh ul-Islaam Ibn Taymiyyah رحمه الله
 
Ikhtiyaaraat al-Fiqhiyyah min Fataawaa Shaikh ul Islaam Ibn Taymiyyah page 117
 

Translated by Aboo Haatim Muhammad Farooq

WOMEN CLOTHES FOR IHRAAM


WOMEN CLOTHES FOR IHRAAM



It was narrated that ‘Aa’ishah رضي الله عنها  said: “We used to go out with the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were in ihraam. If we met the riders we would lower our garments over our faces.
 
(Narrated by Abu Dawood, 1833; Ibn Maajah, 2935)
 
Shaykh Ibn ‘Uthaymeen رحمه الله  said:
 
It is not narrated that the Prophet (peace and blessings of Allaah be upon him) forbade the woman in ihraam to cover her face; rather he forbade the niqaab only because it is worn on the face. He differentiated between the niqaab and covering the face. Based on this, if a woman in ihraam covers her face, we say there is nothing wrong with that, but it is better for her to uncover it so long as there are no non-mahram men around her, in which case she should cover her face from them. Al-Sharh al-Mumti’, 7/153
 
عن عائشة قالت : كنا نخرج مع رسول الله صلى الله عليه وسلم ونحن محرمات فإذا التقينا الركبان سدلنا الثوب على وجوهنا سدلاً . رواه أبو داود ( 1833 ) وابن ماجه ( 2935 ) .
 
يقول الشيخ ابن عثيمين :
 
لم يرد عن النبي صلى الله عليه وسلم أنه حرّم على المحرمة تغطية وجهها وإنما حرم عليها النقاب فقط لأنه لباس الوجه وفرق بين النقاب وتغطية الوجه وعلى هذا فلو أن المرأة المحرمة غطت وجهها لقلنا : هذا لا بأس به ولكن الأفضل أن تكشفه ما لم يكن حولها رجال أجانب فيجب عليها أن تستر وجهها عنهم . " الشرح الممتع " ( 7/153 )

 

Hajj of a minor

Hajj of a minor

The most Holiest of place for Muslims. The kaaba..
 
Question: If I want to take my son, who has not yet reached adolescence, with me to Hajj, should I dress him in ihraam clothes and do all the rituals on his behalf, such as doing tawaaf on his behalf, etc., or should I dress him in regular clothes and not do anything on his behalf since he is little and does not have to do Hajj?
 
Answer: If a child has reached the age of discernment but has not yet reached adolescence and his father or guardian wants to take him for Hajj, he should tell him to put on ihraam garments and the child should do all the rituals of Hajj for himself, starting with entering ihraam from the meeqaat, until the end of the actions of Hajj, and his father or guardian should stone the Jamaraat on his behalf if he cannot do that himself. He should tell him to avoid the things that are forbidden whilst in ihraam. But if the child is below the age of discernment, then his father or guardian should make the intention of entering ihraam for Hajj or ‘Umrah on his behalf, and do Tawaaf and Sa’ee with him, and take him with him for all the other rituals, and stone the Jamaraat on his behalf.
 
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad.
 
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’ – Fataawa al-Lajnah, 11/22.
 
حج الصغير
 
إذا أردت أن يحج معي ابني الذي لم يبلغ الحلم، هل ألبسه ملابس الإحرام وأقوم نيابة عنه بجميع المناسك كأن أطوف عنه..إلخ، أم ألبسه ملابسه العادية ولا أقوم عنه بشيء طالما أنه صغير ولا حج عليه ؟.
 
 الصبي المميز الذي لم يبلغ الحلم إذا أراد وليه أن يحج به فإنه يأمره بأن يلبس ملابس الإحرام، ويفعل (الصبي ) بنفسه جميع مناسك الحج ابتداءً من الإحرام من الميقات إلى آخر أعمال الحج، ويرمي عنه ( وليه ) إن لم يستطع الرمي بنفسه، ويأمره بأن يجتنب المحظورات في الإحرام ، وإذا لم يكن مميزاً فإنه ( أي وليه ) ينوي عنه الإحرام بعمرة أو حج ، ويطوف ويسعى به ويُحضره معه في بقية المناسك ويرمي عنه.
 
 وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم .
 

 اللجنة الدائمة للبحوث العلمية والإفتاء (فتاوى اللجنة 11/22).

WHAT IS THE RULING ON LOOKING AT ADORNED WOMEN DELIBERATELY AND OTHERWISE?

Looking deliberately is not permitted, because Allah says (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them”
[al-Noor 24:30]
Allah has made the eye the mirror of the heart. If a person lowers his gaze, then his heart controls his desire and will, but if he lets his gaze wander freely, then his heart will give free rein to his desire. In al-Saheeh it is narrated that on the Day of Sacrifice, al-Fadl ibn ‘Abbaas (may Allah be pleased with him) set off from Muzdalifah to Mina, and some women passed by and al-Fadl started looking at them. The Messenger of Allah (peace and blessings of Allah be upon him) turned his face to the other side. Ibn al-Qayyim said in Rawdat al-Muhibbeen: This shows that it is forbidden to look at non-mahram women and is a denunciation in practical terms. If looking were permissible, he would have approved of it. In al-Saheeh it is narrated that [the Prophet] (peace and blessings of Allah be upon him) said: “Allah has decreed for the son of Adam his share of zina which will inevitably come to him. The eye commits zina and its zina is looking. The tongue commits zina and its zina is speaking. The foot commits zina and its zina is walking. The hand commits zina and its zina is touching. The heart longs and wishes, and the private part confirms that or denies it.” He started with the zina of the eye because it is the basis of the zina of the hand, foot, heart and private part. And the zina of the mouth by kissing is implied by the reference to the zina of the mouth by speaking. And he described the private part as confirming that if the action is fulfilled, or denying it if it is not. He said: This hadeeth is one of the clearest signs that the eye can sin by looking, and that this is its zina. This is a refutation of those who permit letting the gaze wander freely. End quote.
As for looking unintentionally, one will not be punished for that if the heart did not intend it, but if he follows it with another look, then he is sinning. Muslim, Abu Dawood, al-Tirmidhi and al-Nasaa’i narrated that Jareer (may Allah be pleased with him) said: I asked the Messenger of Allah (peace and blessings of Allah be upon him) about an accidental look and he commanded me to avert my gaze. Al-Tirmidhi said: This is a saheeh hasan hadeeth. Ahmad, Abu Dawood and al-Tirmidhi narrated from Buraydah (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said to ‘Ali: “O ‘Ali, do not follow one look with another, for you are allowed the former but you are not allowed the latter.” Al-Tirmidhi said: Hasan ghareeb. These two hadeeth indicate that if a person averts his gaze immediately, then there is no sin on him, but if he persists in looking then he is sinning. In Bab Nazr al-Faja’ah wa ma kuriha min al-Nazr in Kitaab al-Wara’ by Imam Ahmad ibn Hanbal, there is a report from Abu Bakr Ahmad ibn Muhammad al-Marwadhi which says: I said to Abu ‘Abd-Allaah (i.e., Imam Ahmad): A man has repented and says: Even if my back were struck with a whip I would not sin, but he could not stop looking. He said: What repentance is this? Jareer said: I asked the Messenger of Allah (peace and blessings of Allah be upon him) about an accidental look and he commanded me to avert my gaze. End quote.
Fataawa wa Rasaa’il Samaahat al-Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh (may Allah have mercy on him), 10/16-18.
حكم النظر إلى النساء المتبرجات بقصد أو بغير قصد
السؤال : ما حكم النظر إلى النساء المتبرجات : بقصد ، أو بغير قصد ؟
الجواب:
"إن النظر بقصد لا يجوز ، لقوله تعالى : (قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ) النور/2 ، وقد جعل الله سبحانه وتعالى العين مرآة القلب ، فإذا غض العبد بصره غض القلب شهوته وإرادته، وإذا أطلق بصره أطلق القلب شهوته ، وفي الصحيح ( أن الفضل بن عباس رضي الله عنهما دفع يوم النحر من مزدلفة إلى منى فمرت ظعن [أي : نساء] يجرين فطفق الفضل ينظر إليهن ، فحول رسول الله صلى الله عليه وسلم وجهه إلى الشق الآخر ) . قال ابن القيم في "روضة المحبين" : هذا منع - أي للنظر إلى الأجنبيات- وإنكار بالفعل ، فلو كان النظر جائزاً لأقره عليه ، قال : وفي الصحيح عنه صلى الله عليه وسلم أنه قال : ( إن الله عز وجل كتب على ابن آدم حظه من الزنى أدرك ذلك لا محالة ، فالعين تزني وزناها النظر ، واللسان يزني وزناه النطق ، والرجل تزني وزناها الخطى ، واليد تزني وزناها البطش ، والقلب يهوى ويتمنى ، والفرج يصدق ذلك أو يكذبه ) . فبدأ بزني العين لأنه أصل زنا اليد والرجل والقلب والفرج . ونَبَّه بزني اللسان بالكلام على زنى الفم بالقُبَل . وجعل الفرج مصدقاً لذلك إن حقق الفعل ، أو مكذباً له إن لم يحققه . قال : وهذا الحديث من أبين الأشياء على أن العين تعصي بالنظر ، وأن ذلك زناها ، ففيه رد على من أباح النظر مطلقاً . ا.هـ .
وأما النظر بغير قصد من الناظر فلا يعاقب عليه إذا لم يتعمده القلب ، فإذا أتبعه نظراً آخر أثم ، روى مسلم وأبو داود والترمذي والنسائي عن جرير رضي الله عنه قال : (سألت رسول الله صلى الله عليه وسلم عن نظر الفجأة فأمرني أن أصرف بصري ) قال الترمذي : هذا حديث حسن صحيح ، وروى أحمد وأبو داود والترمذي عن بريدة رضي الله عنه ، أنه قال : قال رسول الله صلى الله عليه وسلم لعلي : (يا عليّ ، لا تتبع النظرة النظرة ، فإن لك الأولى ، وليست لك الآخرة ) قال الترمذي : حسن غريب . ففي هذين الحديثين دليل على أنه إذا صرف النظر في الحال فلا إثم عليه ، وإن استدام النظر أثم . وفي ( باب نظر الفجأة ، وما كره من النظر ) من ( كتاب الورع ) للإمام أحمد بن حنبل رواية أبي بكر أحمد بن محمد المروذي عنه ما نصه : قلت لأبي عبد الله [يعني : الإمام أحمد] : رجل تاب وقال : لو ضرب ظهري بالسياط ما دخلت في معصية ، غير أنه لا يدع النظر ، قال : أي توبة هذه ؟! قال جرير : ( سألت النبي صلى الله عليه وسلم عن نظر الفجأة فأمرني أن أصرف بصري)" انتهى .

"فتاوى ورسائل سماحة الشيخ محمد بن إبراهيم آل الشيخ رحمه الله" (10/16-18) .

Moving the lips while reciting the Koran

Moving the lips while reciting the Koran
 
 
Shaykh Bin Baz رحمه الله
 
Q: Some of the people take the Mushaf and look in it without moving their lips, is the one who does this considered to be reading the Koran, or is a must that he pronounce the words and must it be audible in order to receive the reward for reading the Koran? And will the person be rewarded by (only) looking into the Mushaf? Please benefit us, may ALLAH reward you.
 
A: There is nothing wrong with looking into the Koran to reflect upon it and to contemplate and understand the meanings, but this person is not considered to be reading the Koran and he will not receive the virtue of reading the Koran unless he pronounces the (words of) Koran; even if those around him do not hear him. This is based on the statement of the Prophet peace and blessings are upon him: “Read the Koran because verily it will come on the Day of Judgment as an intercessor for its companion”. (Narrated by Muslim) And what the Prophet peace and blessings are upon him intended by “its companions” was those who work by it, as comes in other hadith. And he, peace and blessings are upon him said: “Whoever reads a letter from the Koran then he will have a good deed, up to ten times”. (From Timirdee and Ad-Daarami with a good chain) And the person is not considered to be reading the Koran unless he pronounces the words, as the people of knowledge have stated; and with Allah lies success.
 
لسؤال :
سماحة الشيخ عبد العزيز بن عبد الله بن باز سلمه الله(رحمه الله)، السلام عليكم ورحمة الله وبركاته، أما بعد:
 
فإن بعض الناس يأخذون المصحف ويطالعون فيه دون تحريك شفتيهم، هل هذه الحالة ينطبق عليها اسم قراءة القرآن، أم لا بد من التلفظ بها والإسماع لكي يستحقوا بذلك ثواب قراءة القرآن؟ وهل المرء يثاب على النظر في المصحف؟ أفتونا جزاكم الله خيراً.
 
 
الجواب :
وعليكم السلام ورحمة الله وبركاته..
 
لا مانع من النظر في القرآن من دون قراءة للتدبر والتعقل وفهم المعنى، لكن لا يعتبر قارئاً ولا يحصل له فضل القراءة إلا إذا تلفظ بالقرآن ولو لم يسمع من حوله، لقول النبي صلى الله عليه وسلم: ((اقرءوا القرآن فإنه يأتي يوم القيامة شفيعاً لأصحابه)) رواه مسلم. ومراده صلى اله عليه وسلم بأصحابه الذين يعملون به، كما في الأحاديث الأخرى، وقال صلى الله عليه وسلم: ((من قرأ حرفاً من القرآن فله به حسنة والحسنة بعشر أمثالها)) خرجه الترمذي، والدارمي بإسناد صحيح، ولا يعتبر قارئاً إلا إذا تلفظ بذلك، كما نص على ذلك أهل العلم، والله ولي التوفيق.
 
 
المصدر :
مجموع فتاوى ومقالات متنوعة الجزء الثامن.
 

http://www.binbaz.org.sa/index.php?p....fatawa&id=2013

...but if they see the least mistake in talk or action...

...but if they see the least mistake in talk or action...
 
Tumblr | via Tumblr
 
Ibn al-Qayyim رحمه الله said:
 
Some people have a nature similar to the one of pigs, which doesn´t appreciate good food and rushes towards faeces if a man relieves himself. Many people are like this. If they hear about or see with their own eyes your good qualities, even if these exceed your flaws by far, it doesn´t please them, they don´t pay attention to it nor do they mention it to other people. But if they see the least mistake in talk or action, they react immediately and wholeheartedly.
 

Madarij As-Salikin (1/435)

The best come-back to someone insulting your mother...

The best come-back to someone insulting your mother...
 
purple flowers

Ahnaf ibn Qais one of the Tabi‘un was famous for his forbearance and patience and for not becoming angry. One day some of his companions decided to try to arouse his anger. One of them went to him, asking to marry his mother! Ahnaf said,
 
"We are not rejecting you because we think your status is too low, nor because we lack the desire to be related to you through marriage; rather, it is because my mother is old in age - she is almost 70. And you are a young man, in the prime of your youth. You need an affectionate and fertile women, who will take from your manners and learn from you character.”
 
He then said to the young man, “Return to your people and inform them that you were not able to make me angry.”
 

[Source: Gems And Jewels: Wise Sayings, Interesting Events & Moral Lessons From The Islamic History pg. 65]

Warning Against Being Fanatical Towards Personalities


Warning Against Being Fanatical Towards Personalities

 – Ash-Shaykh Rabee` (hafidhahullaah) -


Warning Against Being Fanatical Towards Personalities

Ash-Shaykh Rabee’ Bin Haadee Al-Madkhalee, may Allah preserve him said: 

“I am not pleased for anyone to have fanaticism towards me at all; if I err then the one that becomes aware of my error should say to me: you have erred! May Allah bless you; one should not be fanatical to anyone, not to this one or that one. One should not be fanatical to a mistake of Ibn Taymiyyah, neither to Muhammad Bin ‘Abdil-Wahhaab, nor Ahmad Bin Hanbal, nor Ash-Shaafi’ee, nor anyone else. Ones zeal should merely be to the truth, and his respect should be for the truth, and it is incumbent upon him to detest the mistake and it is incumbent upon him to detest falsehood.” [1]



[1] Taken from the tape “The Danger of Lying, Its Evil Effects and the Islamic Stance Towards It”

[This article has been translated into Spanish language, to read it clik here]

Celebrating, assisting, eating and preparing food for a child’s birthday

Close the door please!
 
Question: Muslims in this region are celebrating naming ceremony for babies and doing maulid or salatun naaria and the give food to the guests.  Some of us say that we will not come to eat that food because the whole gathering is a bid'a but we participate in that gathering so that the people don't get offended.  But the people who are conducting this celebration  are saying we have made food only for the guest and has no relevance to maulid. And also they force us to eat.  Is it allowed to eat if they force us and they asking daleel to why we are refusing to eat?. please explain with proof in hadeeth that what we are doing is correct or not as we are not able to give concrete evidence
 
 
Answer: Celebrating birthdays is an innovation in the religion of Allaah, and it is not permissible to do this. It is not permissible to eat the food that has been prepared for this occasion. Their claim that the food for the birthday celebration is for the guests does not make it excusable to eat it. Hospitality is subject to its own rulings, and matters are judged according to the intentions behind them. It is very clear that the food is being prepared for this innovated occasion, and eating this food is one of the things that helps them to persist in doing this. It is a kind of co-operation in sin and transgression. Allah تعالى  says (interpretation of the meaning):
 
“Help you one another in Al Birr and At Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression” [al-Maa’idah 5:2]
 
Shaykh ‘Abd al-Kareem al-Khudayr حفظه الله
 
 
حضور وليمة عيد ميلاد الطفل والأكل فيها
 
السؤال:
 
المسلمون هنا يحتفلون بمولد الأطفال ويقدمون الطعام للضيوف ويؤدون الصلاة النارية وقد رفضنا ذلك لكن ذهبنا حتى لا يصيبنا الحرج وهم يجعلوننا نأكل قهراً قائلين أنهم فقط يصنعون الطعام للضيوف فهل لنا أن نأكل من هذا الطعام؟ وما الدليل على عدم الأكل منه مع علمنا أن هذا الأمر بدعة ؟.
 
الجواب:
 
الحمد لله
 
الإحتفال بالمولد بدعة في دين الله ، لا تجوز إقامته ، ولا يجوز الأكل مما يصنع فيه ولأجله ، وزعمهم أن طعام المولد من أجل الضيوف لا يبرر أكله ، والضيافة لها أحكامها ، والأمور بماقصدها ، ومن الواضح جدا أن الطعام إنما صنع من أجل هذه المناسبة المبتدعة . والأكل من هذا الطعام مما يعينهم على الإستمرار وهو تعاون على الإثم والعدوان ، والله سبحانه وتعالى قال : ( وتعاونوا على البر والتقوى ولا تعاونوا على الإثم والعدوان ) .
 

أجاب هذا السؤال فضيلة الشيخ د . عبد الكريم بن عبدالله الخضير وفقه الله

The difference between slaves and prostitutes

The difference between slaves and prostitutes
 
love saving
 
Shaykh AbdelKarim al Khudayr حفظه الله
 
I've heard that it is allowed for men to have intercourse with their slaves. Does that stand for women too, and if men can have intercourse with their slaves (the ones they have bought) then why is it so much ill thought of the prostitutes...they too are, kind of bought at others will, for shorter time period perhaps. Can you make all this clear & why is it so that Islam did not stop slavery....they are humans as well, & are against their will kept in captivity & against their will may be forced into intercourse?
 
Slavery in Islam was originally prescribed because of Kufr. If there is jihaad between the Muslims and the kuffaar, and a number of kuffaar are taken prisoner, the commander is given the choice of sharing them out, doing them a favour (by releasing them) or paying their ransom. If they are shared out as part of the booty, they become slaves, subject to the laws governing products which may be sold. But at the same time, Islam urges the freeing of slaves and makes doing so an act of expiation for numerous sins. In principle, slavery is not something that is desirable; what is encouraged in Islam is the freeing of slaves. If a woman is enslaved according to sharee’ah, it is permissible for her master to have intercourse with her. This is unlike prostitution or zinaa, which Islam has forbidden as a precaution against mixing lineages and other reasons for which it is forbidden. There is no comparison between the two, because if a slave woman becomes pregnant, the child belongs to the master and she becomes free when he dies, because she has become the mother of the master’s child (umm walad), and is subject to the same rulings as a wife. And Allaah knows best.
 
 
الفرق بين الإماء والبغايا
 
السؤال :
 
سمعت بأنه يجوز للرجل أن يجامع أمته ، فهل ينطبق هذا على المرأة أيضاً ؟
إذا جاز للرجل أن يجامع أمته (التي اشتراها) فلماذا نأخذ فكرة سيئة عن النساء البغايا … لأنهم أيضا يتم شراؤهم ولكن لوقت قصير.
هل يمكن أن توضح هذا ؟ ولماذا لم يمنع الإسلام العبودية ؟ هم آدميون كذلك ولكن إرادتهم مأسورة وربما هم مجبرون على الجماع .
 
الشيخ عبد الكريم الخضير
 
الجواب :
 
الرق في الإسلام إنما شرع في الأصل بسبب الكفر فهو عجز حكمي بسبب الكفر فإذا حصل الجهاد بين المسلمين والكفار وأسر مجموعة من الكفار فلولي الأمر أن يقسم الأسرى أو يمن عليهم أو يدفعون الفدية فإذا قسموا بين الغانمين صاروا أرقاء في حكم السلع يباعون ومع ذلك فالشرع حث على العتق وجعله كفارة لأعمال كثيرة فالرق ليس محبوباً في الأصل بل المحبوب في الشرع عتق الأرقاء فإذا تم الرق على الوجه الشرعي جاز للسيد وطء أمته ، بخلاف البغاء - الزنا - فقد حرمه الشرع منعاً لاختلاط الأنساب وغيره من الحكم الذي من أجلها حرم الزنا فلا قياس حينئذ لأن الأمة إذا وطئت وأنجبت صار الولد للسيد وحينئذ تعتق بموته لأنها صارت أم ولد في حكم الزوجة ، والله أعلم .
 

Supplication…



Supplication…


Supplication is one of the most beneficial cures. It is the enemy of affliction, challenging and treating it, by preventing it from occurring; it removes it or weakens it if it falls upon a believer. It is the weapon of every believer, as reported by Al-Haakim in his Sahih book, on the authority of Ali bin Abi Talib (radiallaahu  ‘anhu) that the Prophet (sallallaahu ‘alayhi wa sallam) said: “Supplication is the weapon of the believer; it is the pillar of Islaam, and the light of the heavens and the earth.”

There are three situations in relation to this affliction or trial:

First, when it is more powerful than the affliction so it drives it away.

Second, when it is weaker than the affliction, however it reduces its effect.

Third, when they resist each other and so each one prevents the other from being effective.

Abu Khizamah said: ‘O Messenger of Allaah, do the incantations that we invoke, the medicine that we apply, and the preventative measures that we observe avert, in anyway, the Decree of Allaah?’ He (sallallaahu ‘alayhi wa sallam) replied: ‘That is also a part of the Decree of Allaah (Al-Qadr). [Recorded by At-Tirmidhi, Ahmad and Ibn Maajah]

Thawbaan (radiallaahu ‘anhu) also reported that the Prophet (sallallaahu ‘alayhi wa sallam) said: “Only supplication averts the decree, only kindness prolongs life, and a man is deprived of provision for a fault he commits.” [ Recorded by At-Tirmidhi and Ibn Maajah]

~

[Transcribed from:  Spiritual Disease and its Cure | Ibn Qayyim al-Jawziyyah (rahimahullaah)]

This article iis translated in spanish, to read it clikc here

Source: http://ummuabdulazeez.com/page/147/

Newer Posts Older Posts Home