0 comments Posted by أم حذيفة حياة لأندلسية at 20:30
Questioner: The female questioner from Morocco says: my family watches television and I am forced to sit with them when eating. I am not able to detest it except with my heart. Is there any sin on me?
Answer: “In any case, Allah says:
فَاتَّقُواْ اللَّهَ مَا اسْتَطَعْتُمْ
So keep your duty to Allah and fear Him as much as you can
Not everything that is displayed on the television is considered unlawful. What is displayed of benefit, like admonishments and lectures. As for that which there is no good in it, then it is a must upon men and women, both to avoid it. Like the emergence of men and the emergence of women in beautiful clothing and music and the likes of unlawful things for both men and women. So nothing is taken from the television except that which is beneficial in a persons religion or worldly life”
The Salaf On Obesity
• Having a big stomach: you're disabled:
Ibn Rajab: "Some scholars said: If you have a big stomach, you should consider yourself disabled until you become slim." (al-Jami', p. 519, afatwa.com)
• Criticized for his big stomach just as he is done for his sins:
Salamah bin Sa'id: "A person is criticized for his big stomach just as he is criticized for his sins." (al-Jami', p. 519)
• Eat less!
Abu 'Imran al-Juni: "The one who wants to have an enlightened heart should eat a little." (al-Jami', p. 519)
Sufyan ath-Thawri: "If you want to feel well and sleep a little, you should eat little." (al-Jami', p. 520)
0 comments Posted by أم حذيفة حياة لأندلسية at 15:29
أَمَّا الَّذِي يُثْلَغُ رَأْسُهُ بِالْحَجَرِ فَإِنَّهُ يَأْخُذُ الْقُرْآنَ فَيَرْفِضُهُ وَيَنَامُ عَنِ الصَّلاَةِ الْمَكْتُوبَةِ
The Prophet said: (In a dream, I saw someone) whose head was being crushed with a stone (and he) was the one who learnt the Qur’an but never acted on it, and slept ignoring the compulsory prayers.
Source: Saheeh Bukhari 1143
Delaying prayer due to work
Question: What is the ruling on delaying prayer due to work?
Answer: “If delaying the prayer is from the beginning of the time until it’s end only; however, he the prayer is in its time, then there is nothing upon him. This is because preceding the prayer to the beginning time is by way of excellence, not obligation. This is if there is no congregation in the masjid. Otherwise, it is obligatory to be present for the congregation, except if he has a need to leave it off.
As for delaying the prayer after its time exits, then this is not allowed. Except if a person forgets or is overcome by work that it distracts from the prayer. The Prophet sallahu alayhi wa salam said:
من نام عن صلاة أو نسيها فليصلها إذا ذكرها
"If any one of you forgets a prayer or sleeps and misses it, let him pray it when he remembers it.’
So this one, when he remembers it he prays it. There is no blame on him. As for if he remembers; however, due to the busyness he is involved in he delays it [after its time] then this is unlawful. If he prays it after the time in this condition, then it is not accepted due to the statement of the Prophet sallahu alayhi wa salam:
من عمل عملاً ليس عليه أمرنا فهو رد
"He who innovates something in this matter of ours (i.e., Islam) that is not of it will have it rejected (by Allah)".
Shaikhul Islaam Ibn Taymiyyah rahimahullah mentioned whoever delays the prayer from its time without a legislated excuse, then there is no prayer for him because he removed it from the time which it he was ordered to fulfill it in without a need. So he has come with an action which is not from the affair of Allah and His Messenger. And is the Muwaffaq”.
[Majmoo’ al-Fatwa wa Rasail (12/32)]
من عمل عملاً ليس عليه أمرنا فهو رد)) (1)
* * *
22) وسئل فضيلة الشيخ: عن حكم تأخير الصلاة من أجل العمل؟
فأجاب بقوله: إذا كان التأخير من أول الوقت إلى آخره فقط ولكن الصلاة وقعت في وقتها فلا شيء عليه، لأن تقديم الصلاة في أول وقتها على سبيل الأفضلية لا على سبيل الوجوب، هذا إذا لم يكن هناك جماعة في المسجد، وإلا وجب عليه حضور الجماعة، إلا أن يكون له عذراً في تركها. وأما إذا كان هذا التأخير إلى ما بعد خروج الوقت فإن ذلك ليس بجائز، اللهم إلا إذا نسي الإنسان واستغرق في الشغل حتى ذهل عن الصلاة فإن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يقول: " من نام عن صلاة أو نسيها فليصلها إذا ذكرها " (2) فهذا إذا ذكر يصليها ولا حرج عليه، وأما أن يذكر الصلاة ولكن نظراً لهذا الشغل الذي هو مرتبط به أخرها من أجله فهذا حرام ولا يجوز، ولو صلاها بعد الوقت في هذه الحال لم تقبل منه لقول النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " من عمل عملاً ليس عليه أمرنا فهو رد " وقد ذكر شيخ الإسلام ابن تيمية رحمه الله أن من تعمد تأخير الصلاة عن وقتها بدون عذر شرعي فإنه لا صلاة له، لأنه أخرجها عن الوقت الذي أمر أن يؤديها فيه بلا عذر فيكون قد عمل عملاً ليس عليه أمر الله ورسوله، والله الموفق.
* * *
(1) تقدم تخريجه ص21.
(2) تقدم تخريجه ص 16.
‘Umar’s Protective Jealousy With His Wives
The Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said:
I saw myself (in a dream) entering Paradise, and there I saw Ar-Rumaysa’ – the wife of Abu Talhah – and I heard the sound of footsteps. I said, “Who is this?” He said, “It is Bilal.” And I saw a palace, in the courtyard of which there was a young woman. I said, “Whose (palace) is this?” They said, “(It is) ‘Umar’s.” I wanted to go in and look around, but then I remembered your protective jealousy. ‘Umar said, “May my father and mother be sacrificed for you, O’ Messenger of Allaah! Would I feel jealous towards you?”
[Narrated by Muslim 2394, and Bukhaari 3476 & 6620]
According to another report the Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said: Whilst I was sleeping, I saw myself in Paradise, and there was a woman doing wudoo’ beside a palace. I said, “Whose palace is this?” They said, “(It is) ‘Umar’s.” Then I remembered your protective jealousy so I turned away. ‘Umar wept and said, “Would I feel protective jealousy towards you, O’ Messenger of Allaah?”
[Narrated by Muslim 2395]
His Refusal Of A Gift For His Wife
Ibn ‘Umar said:
Abu Moosa Al-Ash’ari gave a mat to ‘Umar’s wife ‘Aatikah Bint Zayd, and I think that it was one cubit and a handspan. ‘Umar saw it with her and said, “Where did you get this from?” She said, “Abu Moosa Al-Ash’ari gave it to me.” ‘Umar took it and hit her with it, then he said, “Bring Abu Moosa to me.” So he was brought to him and he (Abu Moosa Al-Ash’ari) said, “Don’t be hasty, O’ Ameer Al-Mu’mineen (Leader of the believers).” ‘Umar said, “What made you give gifts to my womenfolk?” Then ‘Umar took it and hit him with it, and said, “Take it, we have no need for it.”
[Taken from ‘Umar Ibn Al-Khattaab, His Life And Times, By ‘Ali Muhammad As-Sallaabi, Vol. I, Pp. 134-135 & 251]
Praying behind the one who smokes
What is the ruling of the prayer behind the one who smokes?
If you can find other than him as an Imaam then do not pray behind him, and if you cannot but find an Imaam who smokes then it is an obligation that you pray behind him – and do not pray by yourself – and Allaah knows best.
Shaykh `Abdur-Rahmaan as-Sa`dee رحمه الله
Al-Majmoo'ah al-kaamilah li-muallafaat Ash-Shaikh 'Abdir-Rahmaan As-Sa'dee vol 7 page 120
[To read this article in spanish click here]
Translated by Aboo Haatim Muhammad Farooq
On Your Devil
Ibn al-Qayyim said,
“So whoever does not punish his devil in this abode through the remembrance of Allaah تعالى and tawheed, and seeking forgiveness from Him and obeying Him, then his devil will punish him in the Hereafter with the torment of the Fire—so everyone must punish his devil or else his devil will punish him.”
Badaa’i’ut-Tafseer, vol. 5, p. 450.
[To read this article in spanish click here]
0 comments Posted by أم عبد الرحمان الأندلسية at 09:42
The reason for the expelling of
the Ansaar from Al-Madeenah
Sa’ad narrated to me – and he was resident in Al-Madeenah: that the war waged by the Sharif against the Turks was the reason behind why the Ansaar were expelled from Al-Madeenah. So the Turks would expel the people from Al-Madeenah with force and scattered them between Ash-Shaam and Egypt and other than them. The cause of this was that they (the Turks) intended to make Al-Madeenah a garrison city.
 The Arab revolt led by the Sharif of Makkah against the Ottoman Turks during the First World War. [Translators note]
Shaykh Hammaad al-Ansaaree رحمه الله
Majmoo' fee tarjumah Hamaad Al-Ansaaree volume 2 page 694
[To read this article in spanish, click here]
Translated by Aboo Haatim Muhammad Farooq
0 comments Posted by أم عبد الرحمان الأندلسية at 09:34
“He Has Been Buried in His
Final Resting Place.”
Shaikh Uthaimeen, may Allaah have mercy on him, said,
“The statement made about a dead person that, ‘He has been buried in his final resting place,’ is haram and not permissible, since when you say, ‘… in his final resting place,’ then according to that the grave is the last thing for him, and that implies a denial of the Resurrection.”
Fataawa Arkaan al-Islaam p. 243.
[To can read this article in spanish, click here]
Public transport: Rulings
Question: We have with us in Morocco buses which have free-mixing between men and women, such that a man sits near a woman in the seating. And everyone crowds when exiting from the [bus]. Is riding on these buses allowed or not?
Answer: “If the Muslim, especially the student of knowledge, is able to find a means other than this means, then it is better. This is because a person is weak when looking at women. If he does not find this means and he is forced to ride it, then there is no harm even if women ride. However, he lowers his gaze and he does not sit next to a woman directly and it is upon him to give advice in accordance to the need”
حكم ركوب حافلات النقل المختلطة ؟ ا
بسم الله الرحمن الرحيم
عندنا في المغرب حافلات نقل فيها اختلاط بين الرجال و النساء بحيث يجلس الرجل بقرب المرأة في المقعد و يتزاحم الكل عند النزول منها فهل ركوب هذه الحافلات جائز أم لا ؟
الشيخ زيد المدخلي - حفظه الله - :
إن وجد المسلم و بالأخص طالب العلم إن وجد وسيلة غير هذه الوسيلة فهو خير له لأن الإنسان ضعيف عند النظر إلى النساء و إن لم يجد هذه الوسيلة و اضطر إلى الركوب فلا حرج أن يركب و لو في المركب نساء و لكن عليه بغض البصر و عليه أن لا يجلس بجوار المرأة مباشرة .
و عليه أيضا أن يبدل النصيحة بقدر الحاجة .
0 comments Posted by أم حذيفة حياة لأندلسية at 12:54
The ruling on playing with money and scattering it during celebrations
Answer: “It is not allowed. The Prophet sallahu alayhi wa salam prohibited wasting money. It is obligatory to preserve the money, not to waste it and be extravagant, nor waste it in competitions and in other than that [of things] which do not have benefit. He is responsible for this wealth.
[The Prophet sallahu alayhi wa salam said]:
(( لا تَزولْ قدما عبد يوم القيامة حتى يسأل عن أربع ..)) وذكر منها (( وعن ماله من أين اكتسبه وفيما أنفقه )).
The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about four (matters):[and he sallahu alayhi wa salam mentioned from them] about his wealth – how he earned it; 3) and where he spent it…”
[Saheeh Targheeb no. 3593]
العبث بالأموال ونثرها
حكم العبث بالأموال ونثرها في الأفراح، وأحيانا قد ينثرها على بعض الناس من باب التباهي والتفاخر؟
الجواب : لا يجوز، نهى النبي صلى الله عليه وسلـم عن إضاعة المال، ويجب حفظ المال وعدم التبذير والإسراف، وعدم إضاعته في المسابقات وغير ذلك من غير ما فائدة، وهو مسئول عن هذا المال، (( لا تَزولْ قدما عبد يوم القيامة حتى يسأل عن أربع ..)) وذكر منها (( وعن ماله من أين اكتسبه وفيما أنفقه )).
0 comments Posted by أم عبد الرحمان الأندلسية at 11:25
Warning from those who oppose the Manhaj
of the Salaf
Shaykh Muhammad bin Sālih al-Uthaymīn
Speaking about the people of innovation and those who carry unsound concepts or a methodology which is not upright, (then) this is from advice, and not backbiting.
Rather it is (an act of) sincerity to Allaah, His Book and His Messenger (by carrying out what is commanded and forbidding evil etc) and it is (act of sincerity) to the muslims (by giving them good advice).
So if we see an innovator spreading his innovation then it is obligatory that we make clear that he is an innovator so that the people are saved from his evil.
(Likewise) If we see an individual who has an ideology/concept opposing that which the Salaf were upon, then it is obligatory for us to clarify that so that people are not deceived by him.(Likewise) If we see a person who has a specific methodology (whose) outcome is evil then it is obligatory for us to clarify that so that the people are saved from his evil, and this (done) out of sincerity to Allaah, His Messenger and His Book; and it is sincerity to the rulers and their subjects (by giving good advice so that they saved from evil etc).
Regardless of whether speaking about the people of innovation is (done) amongst students (of knowledge) or in other gatherings, this is not backbiting.
And as long as we fear the spread of these innovations, or that concept or that methodology which is in opposition to the methodology of the Salaf; it is obligatory that we clarify so the people are not deceived by that.
(لقاء الباب المفتوح (120/8
[To read this article in Spanish, click here]
0 comments Posted by أم حذيفة حياة لأندلسية at 21:13
Ibn Taymiyah: intercourse is more important than feeding her
Shaykh al-Islam Ibn Taymiyah رحمه الله was asked about a man who stayed away from his wife for a month or two months and did not have intercourse with her; was there any sin on him or not? Could the husband be asked to do that?
The husband is obliged to have intercourse with his wife on a reasonable basis, which is one of the most important rights that she has over him; it is more important than feeding her. It was said that what is obligatory with regard to intercourse is once every four months, or according to her need and his ability, just as he should feed her according to her need and his ability. And the latter is the more correct opinion.
Majmoo‘ al-Fataawa, 32/271
شيخ الإسلام ابن تيمية رحمه الله:
عن الرجل إذا صبر على زوجته الشهر والشهرين لا يطؤها ، فهل عليه إثم أم لا ؟ وهل يطالب الزوج بذلك ؟ .
" يجب على الرجل أن يطأ زوجته بالمعروف ، وهو من أوكد حقها عليه ، أعظم من إطعامها ، والوطء الواجب قيل : إنه واجب في كل أربعة أشهر مرة ، وقيل : بقدر حاجتها وقدرته ، كما يطعمها بقدر حاجتها وقدرته ، وهذا أصح القولين" " مجموع الفتاوى " ( 32 / 271 ).
Shaykh al-Islam Ibn Taymiyah رحمه الله said:
Causing harm to the wife by not having intercourse is grounds for annulment in all cases, whether the husband did that intentionally or otherwise, and whether he was able to do it or not; it is like maintenance, and even more important.
Al-Fataawa al-Kubra, 5/481-482
شيخ الإسلام ابن تيمية رحمه الله :
"وَحُصُولُ الضَّرَرِ لِلزَّوْجَةِ بِتَرْكِ الْوَطْءِ مُقْتَضٍ لِلْفَسْخِ بِكُلِّ حَالٍ سَوَاءٌ كَانَ بِقَصْدٍ مِنْ الزَّوْجِ أَوْ بِغَيْرِ قَصْدٍ وَلَوْ مَعَ قُدْرَتِهِ وَعَجْزِهِ كَالنَّفَقَةِ وَأَوْلَى"الفتاوى الكبرى" (5/481-482) .
0 comments Posted by أم حذيفة حياة لأندلسية at 21:52
Establish a mahram relationship:breastfeeding and their rulings
Shaykh Muhammad ibn Saalih al-‘Uthaymeen رحمه الله said: The words “and one who is not pregnant” mean: if a woman breastfeeds a child without having been pregnant. This happens a great deal: if a child cries, a woman comes along who has no milk and is not married, and she gives him her breast in order to quieten him, and the sucking stimulates milk production. If he breastfeeds five times or more, does he become a son to her? The author said no, because that came about without there having been a pregnancy. But this reason is not sufficient to prove his point. The correct view, which is held by the three imams, is that it does create the mahram relationship; if the child breastfeeds from a woman five times, then he becomes a son to her, whether she was a virgin or beyond the age of childbearing or had a husband. The evidence that it established the mahram relationship is based on the text and rational evidence.
The textual evidence for that is the general meaning of the words of Allah (interpretation of the meaning): “Forbidden to you (for marriage) are: … your foster mother who gave you suck…” [an-Nisa’ 4:23]. And there is nothing in the Qur’aan or Sunnah to stipulate that the milk should be the result of pregnancy, so the general meaning of the text still stands.
The rational evidence is that the wisdom behind the milk establishing the mahram relationship is the nourishment of the child thereby. If the child is nourished by it, then the reason for it creating the mahram relationship has been established. With regard to the verse (interpretation of the meaning) “The mothers shall give suck to their children…” [al-Baqarah 2:233], what it refers to what the mother should do of completing the term of breastfeeding. So the correct view is that a woman’s milk creates the mahram relationship whether it is the result of pregnancy or otherwise. So the milk of a virgin creates the mahram relationship, and the milk of an old woman who has no husband and is past the age of childbearing creates the mahram relationship.
From ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 13/440, 441
الشيخ محمد بن صالح العثيمين – رحمه الله - : " قوله " وغَيْرُ حُبْلَى " يعني : لو أن امرأة أرضعت طفلاً بدون حمل ، وهذا يقع كثيراً فإن بعض الصبيان يبكي فتأتي امرأة ليس فيها لبن ولم تتزوج فتلقمه ثديها تريد أن تسكته ، ومع المص تدر عليه ، ويكون فيها لبن ، ويرضع خمس مرات أو أكثر ، فهل يكون ولداً لها ؟ يقول المؤلف : لا ؛ لأنه حصل من غير حمل ، وهذا التعليل لا يكفي في عدم إثبات هذا الحكم المهم ، والصواب الذي عليه الأئمة الثلاثة : أنه محرِّم ، وأن الطفل إذا شرب من امرأة خمس مرات فإنه يكون ولداً لها ، سواء كانت بكراً أم آيسة أم ذات زوج ، فهو محرِّم بالدليل والتعليل .
فالدليل : عموم قول الله تبارك وتعالى ( وَأُمَهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ ) وليس في الكتاب ولا في السنَّة اشتراط أن يكون اللبن ناتجاً عن حمل فتبقى النصوص على عمومها .
والتعليل : أن الحكمة من كون اللبن محرِّماً هو تغذي الطفل به ، فإذا تغذى به الطفل حصل المقصود ، أما الآية ( وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ ) إنما سيقت لبيان ما يجب على الأم من إتمام الرضاعة ، فالصواب إذاً : أن لبن المرأة محرِّم سواء صار ناتجاً عن حمل أو عن غير حمل ، فلبن البكر محرم ، ولبن العجوز التي ليس لها زوج وأيست محرم " الشرح الممتع على زاد المستقنع " ( 13 / 440 ، 441 ) .