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The Eye Is the Mirror of the Heart

The Eye Is the Mirror of the Heart

Ibn al-Qayyim rahimahullaah

العين مرآة القلب، فإذا غض العبد بصره غض القلب شهوته وإرادته، وإذا أطلق بصره أطلق القلب شهوته.

The eye is the mirror of the heart. If a person lowers his gaze, the heart will lower its desires and whims. But if a person looks the desire in his heart will be provoked.

[رَوضةُ المُحبينَ صَـ 109]

The Importance of Marrying Someone With Deen

The Importance of Marrying
Someone With Deen

Narrated Abu Hurairah (radiyallaahu-anhu): The Prophet (sallal-laahu-alayhi-wasallam) said: 'A woman is married for four (reasons/things); her wealth, her family status, her beauty and her religion.  So you should take possession of the one with Religion, otherwise you will be a loser' [Bukhaari Vol 7. No:5090]

Narrated Sahl: A man passed by Allaah's Messenger, and Allaah's Messenger asked (his companions), ýýwhat do you say about this man?  They replied, 'If he asks for a lady's hand, he ought to be given her in marriage; and if he intercedes (for someone), his intercession will be accepted; and if he speaks, he will be listened to.' Allaah's Messenger kept silent, and then another man from the poor Muslims passed by, and Allaah's Messenger asked (them), 'what do you say about this man?'  They replied, 'If he asks for a ladyýs hand in marriage, no one will accept him, and if he intercedes (for someone), his intercession will not be accepted; and if he speaks, he will not be listened to'. Allaah's Messenger said, 'This poor man is better than so many of the first as to fill the earth'[hadith No:5091]

Imaam Abdul Azeez Bin Baaz (rahimahullaah) said:

This clarifies that what matters is the religion (of a person) and not wealth and status......and all these (men) were from the Sahaabah.end of quote]

This is not to say that one becomes lazy and refrains from striving to provide for his family.  Inshaa-Allaah we'll post those ahaadith in that regard. 

Posted by Abu Mu-aawiyyah Abdullaah Bin AbuBakr Al Fulaani Al-Gambi (

Acquiring Islamic knowledge from tapes

Acquiring Islamic knowledge from tapes

Are tapes regarded as one of the ways to gain knowledge? What is the best way to benefit from them?

Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) was asked this question, and he replied as follows:

No one doubts that these tapes are one of the means of acquiring knowledge. We do not deny that Allaah has blessed us through these tapes from which we have gained a great deal of knowledge, because they have brought us the words of the scholars no matter where they may be.

Here in our homes, there is a huge distance between us and this scholar, but it is easy for us to hear his words via this tape. This is one of the blessings that Allaah has bestowed upon us. Indeed it is proof both for us and against us, for knowledge has spread widely through these tapes.

With regard to how we may benefit from them:

This depends on the situation of the person himself. Some people may benefit from them whilst driving, others may listen to them whilst eating lunch or dinner, or drinking coffee.

The point is that the way in which benefit is derived from them depends on the individual himself; we cannot lay down any general rules.

From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, Kitaab al-‘Ilm,  p. 193

 تحصيل العلم الشرعي عن طريق الأشرطة

هل تعتبر أشرطة التسجيل طريقة من طرق العلم ؟ وما هي الطريقة المثلى للاستفادة منها ؟ .

سُئل العلامة فضيلة الشيخ محمد بن صالح العثيمين رحمه الله تعالى السؤال السابق فأجاب رحمه الله بقوله :

أما كون هذه الأشرطة وسيلة من وسائل تحصيل العلم فهذا لا يَشُكُّ فيه أحد , ولا نجحد نعمة الله علينا في هذه الأشرطة التي استفدنا كثيراً من العلم بها ؛ لأنها توصّل إلينا أقوال العلماء في أي مكان كنا .

ونحن في بيوتنا قد يكون بيننا وبين هذا العالم مفاوز ويسهل علينا أن نسمع كلامه من خلال هذا الشريط , وهذه من نعم الله - عز وجل - علينا , وهي في الحقيقة حجة لنا وعلينا , فإن العلم انتشر انتشاراً واسعاً بواسطة هذه الأشرطة .

وأما كيف يستفاد منها ؟

فهذا يرجع إلى حال الإنسان نفسه , فمن الناس من يستطيع أن يستفيد منها وهو يقود السيارة , ومنهم من يستمع إليه أثناء تناوله لطعام الغداء أو العشاء أو القهوة .

المهم أن كيفية الاستفادة منها ترجع إلى كل شخص بنفسه , ولا يمكن أن نقول فيها ضابطاً عاماً .

من فتاوى الشيخ محمد بن صالح العثيمين , كتاب العلم ، صفحة ( 193 )

The Rights Before Engagement

The Rights Before Engagement

As it relates to the rights of the spouses- O brothers, O beloved- there are rights before the engagement, rights at the time of the engagement, rights at the time of the marriage contract, and rights which remain throughout the affair of marriage

From the rights before the engagement is the right of choice, such that the person chooses someone upon religious commitment, rectification, and good character. Thus, the man desires the woman due to her righteousness, her religion, and her good character. And the woman desires the man due to his righteousness, his religion, and his good character,  because this is the foundation of goodness and happiness. And whoever is void of his or her religion is void of good. There is no good in a person who does not have religion, even if he possesses whatever qualities of goodness he may possess.

Book: Rights of the Spouses
Page: 9

Author: Shaykh Sulayman Ruhaylee

  Translated: Rasheed ibn Estes Barbee

Expensive dowries, wedding parties and the "honeymoon"

What is your opinion on expensive dowries and extravagance in wedding parties, especially preparations for what is called the honeymoon, which includes high expenses? Does Islam approve of this?

He (may Allah have mercy on him) replied:

Expensive dowries and extravagance in wedding parties are things that are contrary to sharee‘ah. The most blessed marriage is that which is affordable; the less the expenses are, the greater the blessings. This is something that in most cases is the fault of women, because women are the ones who force their husbands to pay for expensive parties that are not allowed in sharee‘ah. This is something that is included in the words of Allah, may He be glorified and exalted (interpretation of the meaning): “…but waste not by extravagance, certainly He (Allâh) likes not Al-Musrifûn (those who waste by extravagance)” [al-A‘raaf 7:31]. Many women force their husbands to do that and say “So and so had such and such in her party” and so on.

But what is required in such matters is to act in the way prescribed in Islam and not overstep that mark or be extravagant, because Allah – may He be glorified and exalted – has forbidden extravagance and has said that He does not like those who waste by extravagance.

With regard to what is called the “honeymoon”, it is even worse and more reprehensible, because it is an imitation of the non-Muslims and it is a great waste of money. It also leads to neglect of many religious matters, especially if this time is spent in a non-Muslim country, after which they come back with habits and customs that are harmful to them and to their society. These are matters which are dangerous to the ummah. But if the man were to travel with his wife to do ‘Umrah or to visit Madinah, there is nothing wrong with that, in sha Allah.

Fataawa Islamiyyah, 3/176

س - ما رأيكم في غلاء المهور والإسراف في حفلات الزواج خاصة الإعداد لما يقال عنه " شهر العسل " بما فيه من 
تكاليف باهظة . هل الشرع يقر هذا ؟

ج- إن المغالاة في المهور وفي الحفلات كل ذلك مخالف للشرع فإن أعظم النكاح بركة أيسره مؤونة وكلما قلت المؤونة عظمت البركة ، وهذا أمر يرجع في أكثر الأحيان إلى النساء لأن النساء هن اللاتي يحملن أزواجهن على المغالاة في الحفلات مما نهى عنه الشرع وهو يدخل تحت قوله - سبحانه وتعالى - " ولا تسرفوا إنه لا يحب المسرفين " . وكثير من النساء يحملن أزواجهن على ذلك أيضاً ، ويقلن إن حفل فلان حدث به كذا وكذا ، ولكن الواجب في مثل هذا الأمر أن يكون الوجه المشروع ولا يتعدى فيه الإنسان حده ولا يسرف ، لأن الله - سبحانه وتعالى - نهى عن الإسراف وقال " إنه لا يحب المسرفين " . أما ما يقال عن شهر العسل فهو أخبث وأبغض لأنه تقليد لغير المسلمين وفيه إضاعة أموال كثيرة ، وفيه أيضا تضييع لكثير من أمور الدين خصوصاً إذا كان يقضى في بلاد غير إسلامية فإنهم يرجعون بعادات وتقاليد ضارة لهم ولمجتمعهم وهذه أمور يخشى منها على الأمة ، أما لو سافر الإنسان بزوجته للعمرة أو لزيارة المدينة فهذا لا بأس به إن شاء الله .

الشيخ ابن عثيمين

Sometimes it’s better NOT to pardon your Muslim brother

Love of Allah

Love of Allah

Imam Abu Abdullah, Shamsuddin Muhammad, ibn Abu Bakr, ibn Ayyub, ibn Sa`d, ibn Hurayz, al-Jawziyyah, al-Hanbali mentioned ten causes that result in Allah's love for His slave and the slave's love for his Lord. [These ten are:]

First, reciting the Qur’aan while pondering over its meanings and what is meant by it.

Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadeeth Qudsi: "My slave continues getting closer to Me by performing voluntary deeds until I love him." [Saheeh al-Bukhaaree]

Third, continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.

Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.

Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.

Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

Ninth, sitting with the beloved and sincere, benefiting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

Tenth, remaining away from every cause that comes between the heart and Allah.

These ten causes take the lovers to the station of true love and bring them to their Beloved.

By Imam ibn al-Qayyim al-Jawziyyah
Taken from Madarij as-Saalikeen, Vol. 3, pp. 17-18

The Beauty Of Knowledge And How It Enlivens The Heart

The Beauty Of Knowledge And How It Enlivens The Heart

By Ibn Rajab Al-Hanbali

Acquire knowledge because doing so is good. Seeking it is worship. Reviewing it is glorifying Allah. Researching it is jihad. Teaching it to the ignorant is charity. Serving the scholars is a way of drawing near to Allah because knowledge is the path of ascension to the stations of Paradise. It is a companion in isolation and a comrade in distant lands. It speaks to you in solitude. It is a guide to prosperity and a shield against adversity. It beautifies one among friends and is a weapon against enemies.

With it Allah elevates people and makes them guides and bellwethers of good. The scholars are people whose words are sought and whose actions are imitated. The angels long for the scholar’s company and comfort them with their wings. Everything, the fish of the sea, the beasts of the earth, the predators of the land and sea, and the cattle pray that blessings come upon him.

This is because knowledge enlivens the heart against ignorance, illuminates the eyes against darkness, and strengthens the body. It transports the servants to the mansions of the select and the righteous and to the highest ranks in the world and in the Hereafter. Contemplating it is equivalent to fasting, and reviewing it is equivalent to the Night Prayer vigil. With it, kinship is united and the lawful is distinguished from the unlawful. Knowledge is an imam which leads to righteous actions. It is craved by the people destined for Paradise and shunned by people destined for Hell.

Warathatu’l-Anbiya’; Imam Ibn Rajab al-Hanbali

Imam Ahmad was asked; How are you today?

Al-Murrudi’ reported that he asked Imam Ahmed: “How are you today?”

He replied: ‘How can I be while I am required by my Lord to perform obligatory acts of worship,by my Prophet (‘alayhi salaat wa salaam) to practice his Sunnah, by the two angels to improve my deeds, and my soul urges me to follow it,Shaytaan pushes me to commit evil deeds, the Angel of death is waiting to take my life,and my children are asking me to provide for them?’”

[Siyaar a’laam an Nubalaa 11/227]

The Difference Between Advice And Backbiting

The Difference Between Advice And Backbiting

By Ibn Al-Qayyim

The difference between advice and backbiting is that the intent behind advice is to warn the Muslim against an innovator, deceiver or an evil doer.

So you will mention about him that which is necessary if one was to seek counsel from you about his companionship, having business transactions or any type of attachment with him as the Messenger صلى الله عليه و سلم said to Faatimah Bint Qays when she went to him seeking counsel concerning marriage to Mu’aawiyah (Ibn Abi Sufyaan) or Abu Jahm, so he صلى الله عليه و سلم said to her: “As for Mu’awiyyah then he is a poor man and as for Abu Jahm then he used to beat his women.” …(as explained in a narration in Saheeh Muslim: Hadeeth: 1480-47. The chapter of divorce), and some of his (Abu Jahm’s) companions used to advise those who traveled with him that when you leave his land (where he is known) then be cautious of him (i.e. be cautious of marring him because he is known for beating his women).

So if Backbiting occurs in a manner in which it is advice for the pleasure of Allaah and loving the sunnah of His Messenger صلى الله عليه و سلم and (loving) His slaves from amongst the Muslims, then it is a means of closeness to Allaah and from hasanaat (the acts of good). And if it takes place in a manner where it is to humiliate your brother and to tear up his honor and to take delight in his flesh and to bite at it and to lower his place from the hearts of the people, then this is a disease that is incurable and a fire of hassanaat (good deeds) that burns them just as fire burns up wood.

[Taken from: Ar-Ruh (The Soul) by Ibnul Qayyim: P 357]

الفرق بين النصيحة والغيبة

وقال ابن القيم أيضاً في كتاب الروح (ص240): فصل :الفرق بين النصيحة والغيبة أن النصيحة يكون القصد فيها تحذير المسلم من مبتدع أو فتان أو غاش أو مفسد، فتذكر ما فيه إذا استشارك في صحبته ومعاملته والتعلق به، كما قال النبي صلى الله عليه وآله وسلم لفاطمة بنت قيس وقد استشارته في نكاح معاوية وأبى جهم فقال:" أما معاوية فصعلوك , وأما أبو جهم فلا يضع عصاه عن عاتقه", فإذا وقعت الغيبة على وجه النصيحة لله ورسوله وعباده المسلمين فهي قربة إلى الله من جملة الحسنات, وإذا وقعت على وجه ذم أخيك وتمزيق عرضه والتفكه بلحمه والغض منه لتضع منزلته من قلوب الناس فهي الداء العضال ونار الحسنات التي تأكل كما تأكل النار الحطب ا.هـ

When does a person become Hizbee

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد 
When does a person become Hizbee

Shaykh Zayd Al Madkhali  رحمه الله was asked when does a man become a Hizbee? 

Henceforth he gave seven descriptions

1) بانضمامه إلى جماعة معينة لها منهجها الخاص بها المخالف لمنهج السلف أهل الحديث والأثر كجماعة الإخوان وفصائلها وجماعة التبليغ المتعاطفين معها وانتصاره لحزبه أو جماعته بحق أو بباطل .

1) He holds on to a specific group which has its own methodology that deviates from that of the methodology of the Salaf, the people of Hadeeth and Narrations like the Ikhwaan (Al Muslimeen) and its sections and the Tableeghi Jama’ah and those who are sympathetic with it. And he defends his party or group whether they are upon truth or falsehood.

2) مجالسته ومشيه مع إحدى الجماعات السالفة الذكر وغيرها من أهل الانحراف فى العقيدة والعمل وسواء كانوا جماعة أو كانوا فردا تابعًا أو متبوعاً.

2) His sitting and walking with one of these groups that were previously mentioned and other than them who are deviant in their belief and action whether they are a group or a single person whether they are leaders or followers.

3) نقده لأهل السنة وتغير وجهه إذا سمع من يرد على الحزبين المعاصرين أصحاب التنظيمات السريه والتكتلات الخفية .

3) His disparagement of the people of the Sunnah and the turning of his face when he hears refutations of the contemporary partisans and the people who have secret organizations and hidden blocs.

4) وقوعه فى أعراض الدعاة إلى تمسك بما عليه أهل الأثر من طاعة الله وطاعة الرسول وطاعة ولاة أمور المسلمين السائرين على نهج السلف.

4) Him speaking ill of those who call toward holding on to what the people of narrations were upon from the obedience of Allah and the obedience of the Messenger and the Muslim rulers who are upon the way of the Salaf.

5) وقوعه فى أعراض ولاة الأمر ومحبة من يشهرون بهم فى كتبهم وأشرطتهم ومجالسهم .

His ill speech about the Muslim rulers and their love to make their faults public in their books, tapes and sittings.

6) هجومه على العلماء الذين لم يثوروا على الحكام حال وقوعهم فى الخطأ فيصفهم بالمداهنة ونحوها من الرزايا التي لا يطلقها على العلماء الربانيين إلا مرضى القلوب وسفهاء الأحلام.

His ill speech about the scholars who do not seek to bring about revolution against the rulers when they fall into sin. And they describe them with hypocrisy and other than that of the ill speech that is not appropriate to say about the scholars who nurture the people upon authentic knowledge except that they have evil hearts and foolish ideas.

7) حبه للأناشيد والتمثيليات ودفاعه الحار عنها وعن أهلها.

7) Their love for Nasheeds and plays and defending it and its people to his utmost.

المصدر : العقد المنضد الجديد فى الإجابة على مسائل فى الفقه والمناهج والتوحيد ص 43 و 44

Source: Al Aqd Al Mundid Fi Ijabat Al Masail Fee Fiqh, Wal Manahij Wat Tawheed: pages 43-44

Excellence of giving up Elegant Clothes for Humility

Excellence of giving up Elegant

 Clothes for Humility


802. Mu`adh bin Anas (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Whoever gives up wearing elegant and expensive garments out of humbleness, when he can do so, Allah will call him on the Day of Resurrection and before all the creations, He will give him the choice to wear whichever garment of Iman he would like to wear.”

Taken from :

Not Everyone Is Suitable To Be Your Friend

بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد

Not Everyone Is Suitable To Be Your Friend

Ibn al-Qayyim said:

“Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah – the Mighty and Majestic – and being cut off from Him, a wasting your time with the person, a weakening of your energy, and the dispersing of your resolve. So, if you are tested with this – and you must be tested with this – deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from.

Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from travelling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber, regardless of who he really is.

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”

[‘al-Wabil as-Sayyib’; p. 45]

Is it Obligatory for Women to Dye Their Hands with Henna? – Shaykh ibn Baz

Is it Obligatory for Women to Dye Their Hands 
with Henna? – Shaykh ibn Baz


Is it obligatory for a woman to dyer her hands with henna, because some people claim that a woman is imitating men if she does not henna her hands? Please benefit us.

Shaykh ʿAbd al-Azīz bin ʿAbdullah bin Bāz:

Without a doubt, dyeing her hands with henna is highly recommended. Some narrations are reported which are weak, however it is better for her to dye them with henna. In regards to its ruling, if its permissible or prohibited for her to leave her hands plain, I’m not aware of any basis this saying. Nonetheless, it is better and preferable for her to dye them with henna, so that they will not resemble the hands of a man.

This is what is better and is more preferable, since there are narrations which mention this, and it is from the sunnah that is well-known among women and it was a norm at the time of the Prophet ﷺ and after his death to dye the hands with henna, and it is highly recommended for women.


Praying for Allah to heal non-Muslims is permissible

Praying for Allah to heal non-Muslims is permissible

Explained by the Permanent Committee of Scholars 

Question: Is it permissible for those who utilize the Quran to treat the sick; to recite the Quran to treat non-Muslims?

Answer: It is permissible to treat non-Muslims with the Quran if they are not combatants at war with the Muslims; and if it is done in a manner in which the non-Muslim does not handle the Mushaf. This treatment is implemented by reciting the Quran over them, and praying to Allah to heal them and guide them.

And with Allah lies all success and may the salutations and peace of Allah be upon our Prophet Muhammad, and Muhammad’s family and companions.

Translated by Rasheed ibn Estes Barbee D=3&SubjectPageTitlesID=32250&MarkIndex=2&0

Taken from:



Mu’aawiyah ibn Haydah رضي الله عنه said: I heard the Prophet صلى الله عليه وسلم say:

❝Woe to the one who talks to make the people laugh and tells lies, woe to him, woe to him.❞

 [Sunan al-Tirmidhee (2315) and Sunan Abu Dawood (4990) and graded as “Hasan” by Shaikh al-Albaanee]

The truly fortunate

The truly fortunate

قال شيخ الإسلام ابن تيمية رحمه الله في المجموع: فالسعيد يستغفر من المعائب ويصبر على المصائب كما قال تعالى
فاصبر إن وعد الله حق واستغفر لذنبك
[الفتاوى ٤٥٤/٨]
Shaykh-ul-Islām Ibn Taymiyyah, may Allāh have mercy upon him, mentions in his Majmū’:
“The (truly) fortunate one (is he who) seeks forgiveness for the mistakes, and is patient upon the calamities, just as Allāh says:
{So be patient. Verily, the Promise of Allāh is true, and ask forgiveness for your fault}
[Sūrah Ghāfir 40:55].”
[Majmū’ Al-Fatāwā 8/454]
Translated by ‘Abdurrahīm Ibn Muhammad Al-Hadhramī.

What is the soundness of the statement 
concerning the hellfire coming to an end? 

Shaykh Fawzaan

Q: What is the soundness of the statement which is attributed to Shaykh al-Islaam Ibn Taymiyyah (May Allah have mercy upon him) concerning the hellfire vanishing (i.e coming to an end)?

A: You are not in need of (busying yourself with) this issue, and you will not be asked about it on the day of judgement. It is not from the affairs of your religion, (rather) it is from those inquisitive issues. Leave it. It is attributed to Shaykh al-Islaam Ibn Taymiyyah (May Allah have mercy upon him) and Allah knows best, however it is not an issue from which there is a religious benefit.

[To read this text in Spanish click here]


Translator: Muhammad Abouharb

Source in English:

From the signs of hypocrisy...

From the signs of hypocrisy...

Shaykh Ibn Baaz رحمه الله: “From the signs of hypocrisy is to mention Allah very little, to be lazy when it is time to get for prayer and to offer the prayer very quickly. It is rare the you find someone who loves music and by have these qualities in them".

Majmu al Fatawa Vol.3 Pg.415

The most diseased form of Gheeba

Backbiting other in order to make people not follow that person in the hope people will follow you instead

The most diseased form of Gheeba
Ibn Jawzi رحمه الله  said, “The most diseased form of backbiting is when people induce others to stay away from some people, while having others look towards them.

They combine the acts of dispraising the one in mention and earning praise for themselves. Due to their ignorance they are oblivious to fact that they are falling into two sins: backbiting and showing-off.

For example a person is mentioned within their circle and they say: “Praise to Allah we have no concern to visit the Sultan and strive for the vanities of this world,” or they say about him, “We seek refuge in Allah from deficient modesty, We ask Allah to save us from being immodest.”

Though these kinds of words they instruct people to see the shortcomings of someone else (while trying to establish they are free from that shortcoming so people should follow them and not the person they backbit).”

Ref: Minhajul Qasideen by Ibn Jawzi vol.2 pg.680.

Sa’eed ibn’ul Musayyib: 

Whenever Shaytan loses hope from deviating someone, he approaches them from the women’s side [i.e. tries to make him do zina]! 
Siyar a’lam an-Nubala (v. 4, p. 237)

"From the people are those whose jealousy carries them to backbiting, so he combines two ugly [things]: backbiting and jealousy". 
Ibn Taymiyyah’s Fatawa (v. 28, p. 238)

Relation of Husband and Wife

Relation of Husband and Wife

Ibn al Qayyim said:
فإن صادف ذلك وجها حسنا وخلقا دمثا وعشقا وافرا ورغبة تامة واحتسابا للثواب فذلك اللذة التي لا يعادلها شيء ولا سيما إذا وافقت كمالها فإنها لا تكمل حتى يأخذ كل جزء من البدن بقسطه من اللذة فتلتذ العين بالنظر إلى المحبوب والأذن بسماع كلامه والأنف بشم رائحته والفم بتقبيله واليد بلمسه وتعتكف كل جارحة على ما تطلبه من لذتها وتقابله من المحبوب فإن فقد من ذلك شيء لم تزل النفس متطلعة إليه متقاضية له فلا تسكن كل السكون ولذلك تسمى المرأة سكنا لسكون النفس إلينا قال الله تعالى {وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجاً لِتَسْكُنُوا إِلَيْهَا}
If it (sex) is done wholeheartedly, in a friendly and loving manner, with full desire and with the intention of reward only than one can get complete pleasure which no other thing can give. It can only be attained by doing it in a best way. The sign of it is, after doing it every part of the body feels calm, eyes feel cool by seeing the beloved (wife), and the ears feels happiness by listening to her soft and beautiful voice, Through her perfume and by touching her it feels good, and by kissing her the taste of mouth changes, likewise every part of the body feels good..

Because women (wives) are the cause of happiness of the heart that is why they are also called the reason to the happiness of the soul. Allah says “And of His signs is that He created for you from yourselves mates that you may find tranquillity in them” [30:21]
[روضة المحبين ونزهة المشتاقين by Ibn al Qayyim page 217]



Allaah (The Most High) said:

إِذۡ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعۡبُدُ مَا لَا يَسۡمَعُ وَلَا يُبۡصِرُ وَلَا يُغۡنِى عَنكَ شَيۡـًٔ۬ا (٤٢) يَـٰٓأَبَتِ إِنِّى قَدۡ جَآءَنِى مِنَ ٱلۡعِلۡمِ مَا لَمۡ يَأۡتِكَ

When he said to his father: “O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? “O my father! Verily! There has come to me of knowledge that which came not unto you. [19:42-43]

Imaam Sadi (rahimahullaah) said: Look at this speech that is attractive to the hearts. He [Ibraaheen (alayhis-salaam) did not say to his father, ‘’Indeed, you are a Jaahil (an ignorant person) lest his father is turned away due to rough speech, rather [Allaah said that Ibraaheem said]:

فَٱتَّبِعۡنِىٓ أَهۡدِكَ صِرَٲطً۬ا سَوِيًّ۬ا (٤٣) يَـٰٓأَبَتِ لَا تَعۡبُدِ ٱلشَّيۡطَـٰنَ‌ۖ إِنَّ ٱلشَّيۡطَـٰنَ كَانَ لِلرَّحۡمَـٰنِ عَصِيًّ۬ا (٤٤) يَـٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌ۬ مِّنَ ٱلرَّحۡمَـٰنِ فَتَكُونَ لِلشَّيۡطَـٰنِ وَلِيًّ۬ا

So follow me. I will guide you to a Straight Path. “O my father! Worship not Shaitan (Satan). Verily! Shaitan (Satan) has been a rebel against the Most Beneficent (Allah). “O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtake you, so that you become a companion of Shaitan(Satan) (in the Hell-fire).” [19:43-45] [Ref 1]

A Benefit from Imaam Ash-Shanqeetee (rahimahullaah) regarding harshness and softness in their appropriate places; he said:

It is idiocy and an offence to (apply) harshness in a place where leniency is to be (applied), and it is weakness and spiritlessness to apply leniency in a place where harshness is to be applied.  If it is said: Apply leniency, say: Leniency should be in its place, for the leniency of a young man in other than its place is ignorance.”  [Ref 2]

[Ref 1: Qisas Al-Anbiyaa’ page 45’ by Imaam Sadi (rahimahullaah)]:



[Ref 2: Al-Islaam Deenu Kaamilu’ by Imaam Ash-Shanqeetee (rahimahullaah) page 12]

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The Opinion Of The Majority Is Not Consensus: Shaykh Salih Al Fawzan

The Opinion Of The Majority Is Not
Consensus: Shaykh Salih Al Fawzan

بسم الله الرحمن الرحيم

Q: Is the opinion of the majority (of scholars) deemed ijmaa (consensus)?

A: No, the majorities’ opinion is not considered as consensus, it is only deemed as the majorities’ opinion and that’s it. For this reason the four Imams (whenever they all agreed on a matter) it was not said about them they had consensus on the contrary it would be said that they agreed. The four imams had agreement in such and such an issue however it is not said a consensus (among all scholars). An agreement (among the four) is not a consensus (among all the scholars).

Translated by Najeeb Al Anjelesi

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Source in English:

The Opinion Of The Majority Is Not Consensus: Shaykh Salih Al Fawzan

The Opinion Of The Majority Is Not
Consensus: Shaykh Salih Al Fawzan

بسم الله الرحمن الرحيم

Q: Is the opinion of the majority (of scholars) deemed ijmaa (consensus)?

A: No, the majorities’ opinion is not considered as consensus, it is only deemed as the majorities’ opinion and that’s it. For this reason the four Imams (whenever they all agreed on a matter) it was not said about them they had consensus on the contrary it would be said that they agreed. The four imams had agreement in such and such an issue however it is not said a consensus (among all scholars). An agreement (among the four) is not a consensus (among all the scholars).

Translated by Najeeb Al Anjelesi

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Source in English:

Speaking whilst doing wudhoo?

Speaking whilst doing wudhoo?

Shaykh Ibn ‘Uthaymeen was asked about speaking whilst doing wudoo’: is it makrooh?

He (may Allah have mercy on him) replied: Speaking whilst doing wudoo’ is not makrooh, but in fact it distracts the individual, because when the one who is doing wudoo’ washes his face, he should bear in mind that he is obeying the command of Allah, and when he washes his arms, wipes his head and washes his feet, he should bear this intention in mind. But if someone speaks to him, and he speaks to that person, this focus is disrupted and he may also get confused about his wudoo’, and he may be faced with waswaas as a result of that. So it is preferable for him not to speak until he has finished his wudoo’. But if he does speak, there is no blame on him for that.

Fataawa Noor ‘ala ad-Darb by Ibn ‘Uthaymeen.

سئل الشيخ ابن عثيمين عن : الكلام أثناء الوضوء ، هل هو مكروه ؟

فأجاب رحمه الله : " الكلام في أثناء الوضوء ليس بمكروه ، لكن في الحقيقة أنه يشغل المتوضئ ؛ لأن المتوضئ ينبغي له عند غسل وجهه أن يستحضر أنه يمتثل أمر الله ، وعند غسل يديه ومسح رأسه وغسل رجليه ، يستحضر هذه النية ، فإذا كلمه أحد وتكلم معه ، انقطع هذا الاستحضار وربما يشوش عليه أيضاً ، وربما يحدث له الوسواس بسببه ، فالأولى ألا يتكلم حتى ينتهي من الوضوء ، لكن لو تكلم ، فلا شيء عليه “ 

.فتاوى نور على الدرب لابن عثيمين

Loneliness & Riyaa

Loneliness & Riyaa

Al-Fudayl ibn ‘Iyaad said:

❝Whosoever is saddened by loneliness and feels tranquil around the people, is not safe from Riyaa.❞

[As-Siyar, (8/436) | Translated By Abu Abdillaah Hassan as-Somali]

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Stick with your true brothers

Stick with your true brothers

Umar ibn al-Khattāb رضي الله عنه said:

“Stick with your true brothers. You can live in comfort with them, as they are a delight in times of ease, and you can lean on them in times of hardship. Assume the best about your brother until he comes with something that should alarm you from him. Avoid your enemy, and beware of befriending anyone but the trustworthy, and there is no trust for the one who doesn’t fear Allāh. Do not befriend the corrupt, as he will teach you his corruption, and do not reveal your secrets to him, and only consult those who fear Allāh, the Exalted.”

[Mukhtasar Minhaj al-Qasidin of Ibn Qudamah, pg. 132]

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Carelessness of some Women concerning Travelling by Airplane without a Mahram

Carelessness of some Women concerning

 Travelling by Airplane without a Mahram

Shaykh Uthaymeen states:
There is a very regrettable thing with regard to this matter which is the carelessness of some women concerning travelling by airplane without a Mahram.
They are very negligent in this matter: One finds women travelling by airplane alone, and their justification for doing this is that they say that her Mahram escorted her in the airport from which the airplane took off and the other Mahram will meet her in the airport at which the airplane lands, and that in the airplane she is safe.
This justification is weak in reality, because the Mahram who accompanies her does not admit her onto the airplane, he only admits her to the departure lounge.
It may also be that the airplane is delayed in taking off and so this woman remains lost, or the airplane might take off and then be unable to land at the intended airport due to some reason or another, and so it lands at some other place, else and so this woman will be lost. Or, the airplane might land at the intended airport, but the Mahram who is supposed to meet her does not arrive due to one reason or another, such as illness, sleep or a car accident which prevents him from getting there, or something else.
Even if all of these things did not happen, and the airplane landed at the correct time of arrival and the Mahram who was supposed to meet her was present, there might be some man sitting next to her on the airplane who does not fear Allah, the Most High and does not respect the worshippers of Allah, and he might be attracted to her and she to him, which might lead to Fitnah (temptation, trial) and unlawful deeds, as is well known.
So, it is incumbent upon a woman to fear Allah, the Almighty, the All-Powerful and not to travel except with a Mahram. It is also incumbent upon women's male guardians whom Allah has made protectors and maintainers of women to fear Allah, the Almighty, the Ail-Powerful, and to avoid being negligent to those they are Mahrim for, and losing their zeal and their religion, for a person is responsible for his family.
Fatawa Arkanul-Islam - Fatawa on Hajj (Pilgrimage) Q.No 458
Islamic Verdicts on t he Pillars of Islam (Volume Two) - Prayer, Zakah, Fasting, Hajj
By the Honorable haikh Muhammad bin Salih Al- 'Uthaimeen
Collected and Arranged by : Fahd bin Nasir bin Ibrahim As-Sulaiman , Dar-us-salam Publications
Dhul-Qadah 5, 1437/August 8, 2016

In this world the believer is like the stranger

In this world the believer is like the stranger

Al hasan رضي الله عنه

“In this world the believer is like the stranger. He does not become upset when it degrades/humiliates him, nor does he compete with others in chasing after its grandeur. For the people are in one state and his is in a totally different state.”

| Ahmad, Az-Zuhd page 321

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Are we in the worst time?

Abu Hazim al-Ashja’i [رحمه الله] said:

“If you find yourself in a time when speech is accepted as knowledge and knowledge is accepted as deeds [instead of putting it into practice], then you are in the worst time and with the worst people.”

[al-Mujalasah wa Jawahir Al-‘Ilm of Abu Bakr Al-Daynuri, (4/338)]

"Whoever calls upon 'Alī Ibn Abī Tālib ..."

"Whoever calls upon 'Alī Ibn Abī Tālib ..."

Shaykhul-Islām Ibn Taymiyyah, may Allāh have mercy upon him, said:

"Whoever calls upon 'Alī Ibn Abī Tālib has disbelieved, and whoever doubts his disbelief has (also) disbelieved."
[Ad-Durar As-Sanniyyah 2/291-292]

Taken from salafidawahcom

قال شيخ الإسلام ابن تيمية رحمه الله: من دعا عليا بن أبي طالب، فقد كفر، ومن شك في كفره، فقد كفر.
الدرر السنية ٢٩١-٢٩٢ /٢

The most ignorant of the ignorants

The most ignorant of the ignorants

Ibn Al-Jawzee (Rahimahullah):

"The most ignorant of the ignorant people prefers being rewarded now (i.e. dunyā) than later (i.e. Jannah)."

● [صيد الخاطر ص١٦٤]

Make Du’aa for Every Single Need

Make Du’aa for Every Single Need

Shaikh ’Uthaimeen, may Allaah have mercy on him, said, “You must, Yaa akhi, supplicate to Allaah for all of your general and specific concerns, both the difficult and easy ones, and if the only thing to be gained from making du’aa was the fact that it was considered worship of Allaah, it would befit a person to covet it.”

Fatawa Arkaan al-Islaam, p. 45.

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The Ruling of Combining the Walīmah for Marriage with the Walīmah of the Aqīqah*

Shaykh 'Abdul-'Azīz Ibn Bāz

*Question:* Some of the people do the Walīmah for marriage along with the Walīmah for the Aqīqah. Is this action correct or should each be done separately?

*Answer:* There is no harm in that. If one combines the two Walīmahs then there is no harm. 

Translated by Raha Batts

The person who treats others kindly

The person who treats others kindly

The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity.

—  Imam ibn al Qayyim (rahimahullah) ~ Madarij al-Salikeen 2/511

Instruct your dying ones to say la illaha illa Allah

Instruct your dying ones to say la illaha illa Allah

Abu Hanifah And Al-Irjaa: Shaykh Rabee Ibn Hadee

Abu Hanifah And Al-Irjaa: 

Shaykh Rabee Ibn Hadee

بسم الله الرحمن الرحيم

Q: Is it correct that which is attributed to Abu Hanifah that he was Murji’ee?
This article has been taken from maktabasalafiya. blogspot. com/2016/07/abu-hanifah-and-al-irjaa-shaykh-rabee.html
A: This is correct and no one denies this. Abu Hanifah fell into irjaa and no one denies it, neither Hanifi nor Sunni, no one denies this. Ahlus Sunnah sternly censured him due to this and for other reasons. Therefore it is not allowed for a Hanifi or anyone else to follow the mistakes any individual no matter who it may be. Not Abu Hanifah, not Malik, and not Shaafi’ee, however I do not know of errors in creed with theses individuals except Abu Hanifah, as he fell into saying the statement, “the Quran is created” but eventually repented from that as is firmly established (and or affirmed) by the scholars. However his (mistake with regards to) irjaa, him repenting from such was never affirmed, nor has anyone claimed such. No one from the Hanifis or other than them to the best of my knowledge.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ ربيع بن هادي المدخلي

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سؤال: هل صحيح ما ينسب إلى أبي حنيفة أنّه مرجئ [ومنه : قوله أن الإيمان لا يزيد ولا ينقص] ؟ 
الجواب: هذا صحيح لا ينكره أحد ؛ أبو حنيفة رحمه الله وقع في الإرجاء ولا ينكره لا الأحناف ولا أهل سنة , لا أحد ينكر هذا، وأخذ عليه أهل السنة أخذا شديدا ؛ أخذوا عليه الإرجاء وغيره - غفر الله له - يعني لا يجوز لحنفي أو لغيره أن يتبع أحداً في خطئه كائناً من كان؛ لا أبو حنيفة ولا مالك ولا الشافعي لكن هؤلاء [مالك والشافعي] ما عرفنا عليهم أخطاء في العقيدة , أمّا أبو حنيفة وقع في القول بخلق القرآن ورجع عنه كما أثبت ذلك علماء , لكن القول بالإرجاء ما ثبت أبداً أنّه رجع عنه ولا أحد يدّعيه له لا من الأحناف ولا من غيرهم في حسب علمي . 

من فتاوى الشيخ ربيع بن هادي

Love: a great disease

(Love can) become too difficult for the doctors to treat and it causes a great deal of trouble for the sick person. 

Ibn al-Qayyim, Zaad al-Ma’aad 4/365

Description of Sh. al-Islam Ibn Taymiyyah:

Description of Sh. al-Islam Ibn Taymiyyah:

His skin was white.
His hair and beard were dark and black.
He had a light mustache.
His hair extended down to the bottom of his ears.
His eyes looked like two talking tongues.
He was of medium height.
He had wide shoulders.
He had a strong voice.
An eloquent tongue.
He would read first in a quick and harsh manner, and end with a soft and elegant tone.

Source: Siyar a’lam an-Nubala (v. 17, p. 504)

Shaking hands after the prayers

Shaking hands after the prayers

Imam al-Albaani (rahimahullaah) stated:

Shaking hands after the prayers is an innovation about which there is no doubt, unless it is between two people who had not met up prior to that (i.e. the prayer), in such a case it is a Sunnah.

[ Silsilah al-Sahihah (1/553) through Qamus al-Bida' (p. 410).]

(this article has been translated to spanish language, click here)

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