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Ten Examples of the Haya' of the Salaf

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

Ten Examples of the Haya' of the Salaf

1 - Abu Musa al-Ash'ari:

Anas bin Malik said: “When Abu Musa would sleep, he would wear a small over garment, fearing that his 'awrah would be exposed”. ['Siyar A'lam an-Nubala''; 2/399]

2 - Ibn ‘Abbas: "He would not enter the bathroom except that he was alone, and would be wearing a thick outer garment, saying: "I am shy from Allah Seeing me in the bathroom without any clothing.” ['Siyar A'lam an-Nubala''; 3/355]

3 - ‘A'ishah: "I used to enter the building in which the Messenger of Allah and my father were buried while I was dressed lightly, saying: 'These are just my husband and father.'  However, when 'Umar was buried, by Allah, I never entered this building except that my clothing was wrapped tightly around my body, out of shyness from 'Umar.” [al-Hakim's 'Mustadrak' (4/7), and he declared it authentic]

4 - Hisham bin ‘Ammar: Mu'awiyah bin Aws narrated: "I saw Hisham bin 'Ammar, and when he would walk in the street, he would look down to the ground, and he would never raise his head to the sky, out of shyness from Allah - the Mighty and Majestic.” ['Siyar A'lam an-Nubala''; 11/430]

5 - al-Humaydi: "Abu Bakr bin Maymun came and knocked on the door of al-Humaydi, and assumed that he was given permission to enter. So, he entered, finding al-Humaydi with his thigh exposed. al-Humaydi began to cry, saying: "By Allah, you have just laid your eyes on something that nobody has seen since I have reached adulthood!”" ['Siyar A'lam an-Nubala''; 19/122]

6 - Muhammad bin Yahya adh-Dhuhli: Abu al-'Abbas al-Azhari said: "I heard the servant of Muhammad bin Yahya adh-Dhuhli saying, while he was being washed: "I served him for thirty years, and I would give him his water, and I never even saw his leg, and I was his property.”" ['Siyar A'lam an-Nubala''; 12/279]

7 - al-Imam al-Bukhari:

Muhammad bin Abi Hatim narrated: "Some of my companions said to me: "We were at the house of Muhammad bin Salam, and Muhammad bin Isma'il al-Bukhari entered upon his upon his return from Iraq. So, he began to inform us of the tribulation that the people were being put through, as well as what had happened to Ahmad bin Hambal, etc. When al-Imam al-Bukhari exited the house, Muhammad bin Salam said to those present: "Have you ever seen a virgin with as much shyness as this man?”" ['Siyar A'lam an-Nubala''; 12/418]

8 - Ibn al-Qayyim narrated that some of the Salaf said:

"If one does something in secret that he is shy from doing in public, this means that he means nothing to himself.” ['Madarij as-Salikin'; 2/353]

9 - Shams ad-Din al-Maqdisi:

"If my leg becomes exposed while I am alone, I rush to cover it up while making istighfar.” ['al-Mukhtar al-Masun min A'lam al-Qurun'; 1/540]

10 - Muhammad bin Ahmad al-Ghumari:

He would refuse to fall asleep in the presence of anyone, saying: "I fear that some bad smell would emanate from me while I am sleeping.” ['al-Mukhtar al-Masun min A'lam al-Qurun'; 2/758]

Listening To Music In And Outside Of Ramadan: Shaykh Salih Alish-Shaykh

Listening To Music In And Outside 

Of Ramadan: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Indeed evidence from the Book and Sunnah indicate the prohibition of listening to musical instruments and whatsoever accompanies it (singing, chanting, humming in unison, etc). The Exalted says:

و من الناس من يشتري لهوِ الحديث ليُضِلَّ عن سبيل الله

“And from mankind are those who purchase idle speech in order to divert from Allah’s path…” [Luqman: 6]

Ibn Masud and others interpreted it as music (songs, singing, etc). Thus there should be no doubt that musical instruments and singing are apart of idle speech which diverts from Allah’s path. Likewise in Al Bukhari’s authentic collection (there is a narration wherein) the Prophet -sallahu alayhi wa salaam- said, “Surely there will be people from my nation that will declare permissible fornication and or adultery, the wearing of silk (for men), intoxicants (whether it is drunk, smoked, injected etc), and musical instruments…” This is very clear in its elucidation of the prohibition, because the declaring of something to be permissible can not exist unless it was (first understood to be) unlawful.

Hence the Prophet -sallahu alayhi wa salaam- as spoken the truth as there are people from his nation that utilize musical instruments from the perspective of heedlessness and lack of concern (for its prohibition).  So following whatsoever is in the Quran and Sunnah and abandoning prohibited behavior is obligatory upon the Muslim during Ramadan (and outside it) as they are emphasized (at this time) due to the virtues of this month, and in other months.

Translated by Najeeb Al Anjelesi


Source:  المنظار في بيان كثير من الأخطاء الشائعة4

Taken from:

Sayings of our scholars about charity organizations

Sayings of our scholars about charity organizations

A fatwa from the noble Imaam, Shaikh Muqbil ibn Haadi al Waadiee

The Shaykh, may Allah have mercy upon him, said:

Leaving off charity organizations is preferred to its existence because the Prophet (may the Peace and Blessing of Allah be upon him) and his companions were more in need of money compared to us. Rather they were in severe need of money, but in spite of that they did not organize a charity organization. Therefore based upon this, leaving it off is better than its existence. And the best guidance is the guidance of the Messenger of Allah (may the Peace and Blessing of Allah be upon him)

Transcribed from the tape “Al Gaara Sadeeda” Side A of the tape

Ash-Shaykh Saalih al Fawzaan, may Allah preserve him, said:

Splitting and dividing into groups or charity organizations is from that which our religion has prohibited. Our religion has demanded from us that we do not differ nor oppose each other in ideas as because of this differing, the efforts of the dawah go to waste. So it is obligatory upon us to be one group upon the manhaj of Islam and the sunnah of the Messenger (may the Peace and Blessing of Allah be upon him). This is the duty of the Muslims

From:Al Muntaqa from the fatawa of Shaikh Saleh Fawzaan Page 22 Chapter 45

The noble Imaam Shaikh Al-Albaani holds the opinion that is sufficient that the projects of establishing charity organizations is haraam if they deposit their wealth in interest based banks.

Refer: Silsilah Huda wa Noor tape no. 590

Ash-Shaykh Saalih Aali-Shaykh , may Allah preserve him, said:

Verily some groups come together under an organization, they use (some of the) statements of Shaykh Islaam and other than him from the people of knowledge as a proof (for it) , while (in reality) they did not understand ( the speech of those scholars) for verily Shaykhul-Islaam, may Allah have mercy upon him, mentioned organizing but however he did not intend an actual organization, because these organizations are newly invented organizations meaning selecting a leader for a party who is obeyed and those who are under him informs him of that which occurs as (it is performed) for the Ruler (of the Muslims) for his obedience. This is with no doubt not permissible and the speech of Shaykhul-Islaam does not indicate ( the permissibility of this) nor does other than him.

Reference: Sharhu Masaa’il al-Jaahiliyah , tape number five, side B.

Missing the Maghrib Prayer due to breaking fast

Missing the Maghrib Prayer due to breaking fast

Questioner says: In Ramadan I do not pray Maghrib with the congregation and that is because of the farness of the masjid and me being preoccupied with breaking fast. Keeping in mind that I pray all the rest of the obligatory prayers in the masjid with the congregation. So what is the ruling on this? May Allah reward you with good.

Answer: That which is obligatory upon you is to pray Maghrib in th masjid just like all the rest of the obligatory prayers if you are capable and you hear the call. Due to the saying of the Prophet, s`llahu 'alayhi wasallam: (Whoever hears The call and doesn't come, then he has no prayer except for an excuse.) It was said to ibn 'Abbaas, may Allah be pleased with them both, what is the excuse? He said: Sickness or fear.

And in Saheeh Muslim, the Prophet, sallahu 'alayhi wasallam, was asked by a blind man: (Oh Messenger of Allah, I do not have anyone to lead me to the masjid so is there any leave for me to pray in my home? The Prophet, sallahu 'alayhi wasallam, said to him: Do you hear the call for prayer? He said: Yes. The Prophet, sallahu 'alayhi wasallam, said: Then respond to it.) And in another narration other than Muslim, he, sallahu 'alayhi wasallam, said: (I do not find any leave for you (i.e. to do otherwise.)

So if the Prophet, sallahu 'alayhi wasallam, didn't permit for a blind person who doesn't have anyone to guide him (to the masjid), nor did he, sallahu 'alayhi wasallam, pardon him, then what about one who is (totally) capable of going to the masjid to pray and can see?! He is first and foremost not going to be excused.

So if you hear the call (i.e. the athaan), it is upon you to race (towards it). Eat from that which is easy for you from the fatoor (breakfast); three dates, five dates, whatever is easy then head for the prayer.

The Prophet, sallahu 'alayhi wasallam, and his Companions, may Allah be well pleased with them, used to break their fast then head out for the prayer (in jamaa'ah). Hence, you must do likewise. Break your fast with that which Allah makes easy for you then proceed to the prayer. However if the masjid is distant from you and you don't hear the athaan because of that, then you are excused. But if you drive to it (i.e. the prayer) and bear the difficulty (in that) it will be more virtuous and greater for your reward. And the intent by athaan is the normal athaan without the loudspeakers. The one where the voice is heard by the normal athaan and upright voice, the one when the voices subside (it) can be heard from your place (i.e. where you are at).

As for it -the athaan- being heard by way of the loudspeakers and it is far and you only hear it by way of that, then this doesn't concern you if it is far away. However if you were to go and endure the hardships or by driving in a car this is better for you and more superior.

Sheikh Bin Baaz
Translated by: Abu Fouzaan Qaasim

The Supplication that is Said at the 

Time of Affliction 

 A Prophetic Remedy for Difficult Times

الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد

Ibn al-Qayyim (rahimahullaah) said:

“In the Musnad[1] there occurs from him (i.e. the Prophet) (sallallaahu ‘alaihi wa sallam) that he said:
مَا مِنْ أَحَدٍ تُصِيبُهُ مُصِيبَةٌ فَيَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا إِلاَّ أَجَرَهُ اللَّهُ فِي مُصِيبَتِهِ وَأَخْلَفَ لَهُ خَيْرًا مِنْهَا
((There is no one who is afflicted with an affliction then says:

‘Indeed we belong to Allaah, and indeed to Him we shall return. O Allaah, reward me in my affliction, and requite me with that which is better than it.’

Except that Allaah will reward him in his affliction, and will requite him with that which is better than it.))

This statement is of the most far reaching cure for the afflicted person as well as its most beneficial for him in his temporal worldly life and his life to come. Indeed, it comprises two great fundamentals, if the servant realizes them through understanding them; then he will be comforted from his affliction:
The first of them: is that the servant, and his family, and his wealth are possessions of Allaah, The Mighty and Majestic, Allaah had but placed them with the servant as something borrowed. So if He takes it from him, then it is like the lender taking his possession from the borrower.
The second: is that the eventual destination of the servant and his return is to Allaah – his True Lord, and it is a must that he will leave the dunya (the life of this world) behind him and shall come to his Lord alone – just as He created him the first time, without family or wealth or kinsfolk – but with good deeds and misdeeds.
So if this is the beginning of the servant, and that which he was entrusted with, and his ultimate end, how then can he be delighted at one that is existent or grieve over one that is nonexistent? Therefore his contemplation upon his beginning and his life to come is from the greatest form of remedy for this malady.”[2]

Point of benefit: Shaikh Muhammad bin Saalih al-‘Uthaimeen (rahimahullaah) said:

“The duty of the person at the time of afflictions is to have patience and anticipation of reward, so that one should not be prohibited from the reward, since it is the one who is afflicted that in reality can prohibit the reward. So if a calamity befalls you, then say:
‘Indeed we belong to Allaah, and indeed to Him we shall return. O Allaah; reward me in my affliction, and requite me with that which is better than it.’
If you say that, Allaah will reward you in your affliction, and will requite you with that which is better than it.
This is an affair stated by the Prophet (‘alaihis salaatu was-salaam), and the actuality has bore witness to it. Since Umm Salamah (radhiyallaahu ‘anhaa) was under Abu Salamah, and she used to love him with a great amount of love, so Abu Salamah (radhiyallaahu ‘anhu) died, and she said:
‘O Allaah; reward me in my affliction, and requite me with that which is better than it.’ Yet she used to say to herself: ‘Who is better than Abee Salamah?’ So when her iddah (waiting period) expired, the Prophet (sallallaahu ‘alaihi wa sallam) married her, so the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) was better for her than Abee Salamah.
This is something that the occurrences also often bear witness to, since if the person is patient and anticipates (reward), then indeed Allaah, The Glorified and Most High, will give the patient ones their reward in full, without reckoning, and impatience and sadness and lamenting does not repel the calamity.”[3]

After mentioning this incident and this supplication, Ibn al-Qayyim (rahimahullaah) stated:

“Look then at the outcome of patience and al-Istirjaa (saying: Indeed we belong to Allaah, and indeed to Him we shall return),[4] and of following the Messenger and of being pleased with Allaah, to that which was to eventually lead to – and Umm Salamah being granted marriage to the most noble of creation to Allaah.”[5]

[1] Reported by Ahmad in his Musnad (no.26635), it is likewise reported by Muslim (no.2123) with slight variations in wording between them, the wording above also varies slightly from that which is reported in the Musnad.
[2] Abridged from Zaadul Ma’aad vol 4 p.189
[3] Majmu’ Fataawa vol 17 p.416-417
[4] Shaikh Zaid bin Haadi al-Madkhali (rahimahullaah) said: “In al-Istirjaa (saying: Indeed we belong to Allaah, and indeed to Him we shall return) is an acknowledgement and a submission by the owned servant of his Creator and his Originator in that He has free right of disposal in regard to him with; whatever He wishes – when He wishes – how He wishes, from living and dying and sound health and sickness and poverty and affluence and happiness and sadness – in accordance to His Wisdom and His pre-decree, The Glorified.
Likewise that his eventual destination is to Him, thus He will give full share to every doer over that which he did – and your Lord does not at all oppress anyone” (Al-Afnaan an-Nadiyyah vol 2 p.255)
[5] ‘Uddatus Saabireen p.141

[To read this text in Spanish, click here]

Taken from

What Precedes Before Sin

What Precedes Before Sin

Ibnul Jawzee (rahimahullaah) said:

”The pleasure in disobedience is not reached, except through intoxication in heedlessness” [Saydul Khaatir: page: page:132]

And Allaah knows best

[To read this in Spanish click here]

Abu Mu-aawiyyah (Abdullaah al-Gambi)

Taken from:

My aunt is a witch

My aunt is a witch

Answered by Shaykh al Fawzaan

Restrict Yourself To The Authentic Narrations

  Imaam Muhammad bin Saaleh al-‘Uthaymeen (Rahimahullah)

Imaam Muhammad bin Saaleh Al-Uthaymeen [May Allah have mercy on him] said:

“I advise my Muslim brothers to have [a strong] desire to [act upon] the affirmed Sunan of the Prophet [sallal-laahu-alayhi-wasallam] and leave that which has not been affirmed; for indeed the Messenger [sallal-laahu-alayhi wasallam] did not leave off anything that is needed by his Ummah [nation] in their worldly affairs and affairs of the afterlife; rather he made it known.”

Fatawa fil ‘Aqeedah 2/1129

[To read this text in Spanish, click here]

Taken from:

Ruling on saying: "You do not deserve it"

Ruling on saying: "You do not deserve it"

Q: Someone from Riyadh says: Some people say to the ill person they are visiting, "You do not deserve this" as if they are objecting to Allah's Decree. Others say upon hearing that someone is ill, "By Allah! They do not deserve it." I hope Your Eminence can clarify the ruling on saying these words. May Allah reward you the best!

A: It is not permissible to say these statements, as it entails objecting to Allah's Ordainments, while He is All-Knowing of His Servants. He ordains and decrees with His Wisdom who will be sick, who will be healthy, who will be poor, and who will be wealthy.

However, it is permissible to say during such occasions, "may Allah protect and heal him" and the like of these commendable words.

I ask Allah to guide all Muslims to understand His Religion and hold fast to it, for He is the Best One to be asked.

 Fatwas of Ibn Baz

حكم قول ما تستاهل أو والله ما تستاهل

حكم قول: ( ما تستاهل ) أو: ( والله ما تستاهل )
س: الأخ: أ. ع. ح- من الرياض يقول في سؤاله: بعض الأشخاص عندما يعود أحد المرضى يقول له: ما تستاهل، كأنه بهذا يعترض على إِرادة الله، أو بعض الأشخاص عندما يسمع أن فلانًا من الناس مريض يقول: والله ما يستاهل، نرجو من سماحة الشيخ بيان جواز قول هذه الكلمة من عدمه. جزاكم الله خيرًا.
ج: هذا اللفظ لا يجوز؛ لأنه اعتراض على الله سبحانه، وهو سبحانه أعلم بأحوال عباده، وله الحكمة البالغة فيما يقضيه ويقدره على عباده من صحة ومرض، ومن غنى وفقر وغير ذلك.
وإِنما المشروع أن يقول: عافاه الله وشفاه الله، ونحو ذلك من الألفاظ الطيبة.
وفق الله المسلمين جميعًا للفقه في الدين والثبات عليه، إِنه خير مسئول.

 فتاوى ابن باز

Marriage To One Who Commits Forbidden Sexual Intercourse

Marriage To One Who Commits Forbidden 

Sexual Intercourse: Sheikh Muhammad Ibn 

Saeed Raslaan

بسم الله الرحمن الرحيم

It is not permissible for a man to marry a woman that commits forbidden sexual intercourse, nor is it permitted for a woman to marry a man that does such, unless there occurs from both parties sincere repentance. The proof indicating this is the fact that Allah made chastity a condition found within all parties before the marriage. Just as He the exalted says:

اليومَ أُحلَّ لكم الطيبات و طعام الذين أُوتُو الكتاب حلٌّ لكم و طعامكم حلٌّ لهم و المحصنات من المؤمنات والمحصنات من الذين أُوتو الكتاب من قبلكم إذا ءَاتيتموهن أجورهن محصنين غير مسافحين و لا متخذي أحْدان

“This day the pure things have been made lawful for you. The people of the book’s food is lawful for you and yours is lawful for them. Likewise the chaste women from the believers and the chaste women from those given scripture before you when you give their bridal money (that being from) men desiring chastity, not committers of unlawful sex nor taking them as girlfriends…” [Al-Maa’idah: 5]

Also that which comes in His statement:

الزاني لا يَنْكِحُ إلاَّ زانيةً أو مشركة و الزانية لا يَنكحها إلاَّ زانٍ أو مشرك و حُرِمَ ذلك على المؤمنين

“The fornicator-adulterer does not marry except a fornicatress-adulteress or a idol worshiping woman. The fornicatress-adulteress no one marries her except a fornicator-adulterer, as the believers are forbidden from such. “[An-Nur: 3]

Allah forbade this. Prohibit upon the believing men is marriage to women that commit fornication and or adultery, as Allah orders chastity, and seeking the chaste woman and man. Thus forbidden upon the believer is marriage to whomever is described with committing prohibited sexual relations (fornication/adultery), or polytheism, because no one does that except a fornicator or polytheist, just as Allah Lord of the existence states.

As a result of this, you become aware that the affair, pertaining to the youth safeguarding their youthfulness, is tremendous. That is by him not involving himself in fornication, and the committing of immoral acts, likewise the young woman and the safeguarding of her youthful innocence. If this is the case, then it is a tremendous affair and a honorable gift.

Also the safeguarding of the woman after marriage, like we’ll see shortly. As Imam Ahmad held the opinion that if a woman committed adultery, while she has a husband, separation becomes binding. This affair will come shortly if Allah wills.

Imam Ahmad and Abu Dawud reported, with an authentic chain of transmission, upon the authority of Abu Huraira that Allah’s Messenger -sallahu alayhi wa sallam- said, “The whipped fornicator does not marry except one like him.” This narration is authentic.

The whipped fornicator: He who the Islamic punishment has been incurred upon.

Imam Ash-Shawkani said: “This description is commonly absent, pertaining to those that openly commit fornication and or adultery. In it is proof supporting the prohibition of a man marrying whomever openly commits forbidden sexual relations, likewise a woman marrying a man that does such. The previously mentioned verse alludes to this due to its last part, -and that is forbidden  for the believers.- Thus it is explicit as it relates to its prohibition.” 

It has not been made conditional that the Islamic penal punishment be inflicted upon him. On the contrary if he is known to commit prohibited sexual conduct, at this point it is prohibited for the believer to marry him off (to a believing woman). In addition if a woman is known to commit prohibit sexual relations, it is forbidden for a believer to marry her. This is the view of Qataadah, Ishaq, Ibn Ubayd, Ahmad, and Ibn Taymiyyah.

[To read this text in Spanish, click here]

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: المحرمات من النساء

Ruling on saying: Jumu'ah Mubaarak

Ruling on saying: Jumu'ah Mubaarak

Shaykh Saalih ibn Fawzaan (may Allah preserve him) was asked: What is the ruling on sending text messages every Friday and ending with the phrase “Jumu‘ah mubaarak”? 

He replied:  The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do.

Ajwabat As’ilah Majallat al-Da‘wah al-Islamiyyah. 

¿ما حكم إرسال رسائل الجوال كل يوم جمعة وتختم بكلمة جمعة مباركة


"ما كان السلف يهنئ بعضهم بعضا يوم الجمعة;
فلا نحدث شيئا لم يفعلوه

Sheikh Fawzan was asked the following question: Every Friday one of my colleagues sends me a text saying “Ju’muaah Mubaarak” and he continues saying that he hopes that I will add that to my cell phone greeting or to my greeting on the internet forums; what is your view of this?

Answer:  This is an innovation, Allah has not sent down any authority for this action. This is an action that is not known or narrated in the Sunnah; it has not been narrated that the Muslims should congratulate each other on Friday; rather it has only been reported that they would congratulate each other on Eid Al Adha and Eid Al Fitr not on Friday.Therefore putting this is a text and encouraging others to do it is an innovation and from spreading innovation.

سئل العلامة صالح الفوزان في (نور على الدرب) :
في كل جمعة يرسل لي أحد الزملاء يقول ،ويكتب بالجوال :
"جمعة مباركة" ، أرجو أن تدعو بهذه الأدعية برسالة جوال ، أو في المنتديات ، ما رأيكم فيها يا شيخ؟!
(هذا بدعة ما أنزل بها من سلطان ، ما كان هذا معروفا ، ولا واردا في السنة أن المسلمين يهنئ بعضهم بعضا في الجمعة ، إنما ورد شيء من هذا في العيد عيد الأضحى وعيد الفطر، ولم يرد أنهم يهنئ بعضهم بعضا في الجمعة ؛ ونشر هذا في الجوالات ،والتوصية بنشره هذا من البدع ، ومن ترويج البدع)اهـ.

Sheikh Abdul Musin Al Abaad was asked the following question:

Based on the premise that Friday is a (Eid) holiday, is it permissible to greet each other saying, Ju’muaah Mubaarak or Ju’muaah Accepted?

Answer: Sheikh Abdul Musin Al Abaad:

By Allah, we don’t know of anything that proves the validity of this. As for the two Eids then it has been narrated that the companions when they would meet each other they would say, “May Allah accept it from us and you” or “May Allah accept your obedience”.

وسئل الشيخ العالم عبد المحسن العبّاد:
بناء على أن يوم الجمعة يوم عيد هل يجوز التهنئة فيه كأن يقال : جمعة مباركة أو جمعة متقبلة؟
(والله ما نعلم شيئا يدل على هذا ، أما بالنسبة لعيد الفطر ، والعيدين فقد جاء عن الصحابة أنه كان إذا لقي بعضهم بعضا قال: "تقبل الله منا ومنكم" أو "تقبل الله طاعتكم")اهـ.
شرح سنن ابن ماجه.شريط(84).

The Mufti Sheikh Abdul Aziz was asked the following question:

What is the ruling on the statement Ju’muaah Mubaarak?

Answer: Sheikh Abdul Aziz

There is no origin for sending out the greeting Ju’muaah Mubaarak on the cell phones. It is a bless day, no doubt.Allah the Exalted has singled us out with this day, and the Jews and Christians have been lead astray away from this day, but as for giving a greeting every Friday then we don’t know of any origin for this.

وسئل سماحة الشيخ العالم مفتي المملكة الشيخ عبد العزيز بن عبد الله آل الشيخ:
ما حكم قول جمعة مباركة؟
(ما لها أصل ،يبثون في الجوال يوم الجمعة: "جمعة مباركة" ، هي الجمعة مباركة بلا شك ، وأن الله تعالى خصنا به ، وقد أضل عنه اليهود والنصارى ، لكن التهنئة به كل جمعة ما أعلم له أصلا)اهـ. 

Wipe your khuffain: how to?

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This means that what should be wiped is the top of the sock, passing one's fingers from the toes to the shin only, and one should wipe with both hands over both feet together, i.e., the right hand should wipe the right foot and the left hand should wipe the left foot at the same time, just as one wipes the ears, because this is the apparent meaning of the Sunnah, as al-Mugheerah ibn Shu’bah said, ‘Then he wiped them both.’ He did not say that he started with the right, rather that he ‘wiped them both’. So this is the apparent meaning of the Sunnah. If we assume that he cannot use one of his hands then he should start with the right before the left. Many people wipe the right foot with both hands then the left foot with both hands, but there is no basis for this as far as I know. No matter how it is done, wiping the top of the slipper (or sock) is sufficient but what we have said here is best.” 

Fataawa al-Mar’ah al-Muslimah, vol. 1, p. 250

قال الشيخ ابن عثيمين رحمه الله : " يعني أن الذي يمسح هو أعلى الخف ، فيُمرّ يده من عند أصابع الرجل إلى الساق فقط ، ويكون المسح باليدين جميعاً على الرجلين جميعاً ، يعني اليد اليمنى تمسح الرجل اليمنى ، واليد اليسرى تمسح الرجل اليسرى في نفس اللحظة ، كما تمسح الأذنان ، لأن هذا هو ظاهر السنة ، لقول المغيرة بن شعبة رضي الله عنه : " فمسح عليهما " ، ولم يقل بدأ باليمنى بل قال : مسح عليهما ، فظاهر السنة هو هذا . نعم لو فرض أن إحدى يديه لا يعمل بها فيبدأ باليمنى قبل اليسرى ، وكثير من الناس يمسح بكلتا يديه على اليمنى وكلتا يديه على اليسرى ، وهذا لا أصل له فيما أعلم . ...وعلى أي صفة مسح أعلى الخف فإنه يجزئ لكن كلامنا هذا في الأفضل ." أ.هـ.  انظر فتاوى المرأة المسلمة ج/1 ص/250

Envy is The Most Despicable Trait – By Imaam Ibnul Jawzi [rahimahullaah]

Envy is The Most Despicable Trait 

 By Imaam Ibnul Jawzi [rahimahullaah]

Imaam Ibnul Jawzi [rahimahullaah] said:

Envy is the most despicable trait. The first deed of disobedience through which Allaah was disobeyed in the heavens was Iblees’s envy towards Aadam and the [first deed of disobedience through which Allaah was disobeyed] in the earth was Qaabil’s envy toward Haabil.

[Source: Zaadul Maseer’ [Tafseer Surah Al-Falaq]- by Ibn Jawzi (rahimahullaah)]

Taken from:

Ruling on saying "Whatever is good is

from Allah while evil and sin are from

ourselves and Satan"

(Part No. 8; Page No. 421)

Q: We received a question from Makkah and it reads: Some Du`ah (callers to Islam) and lecturers say at the end of their lecture, "Whatever is good is from Allah while evil and sin are from ourselves and Satan." What is the ruling on saying that? Please, enlighten us. May Allah enlighten you!

A: There is nothing wrong - I see - with saying that, as it is the truth. A lecturer, teacher, preacher or anyone else giving advice should observe Taqwa (fear/wariness of offending Allah) and seek the truth. If they do well, it is due to Allah's Favor on them and if they err, it is due to their negligence and Satan. Allah (Glorified be He) and His Messenger (peace be upon him) are free from such error. Allah is the Grantor of success!

Fatwas of Ibn Baz, volume 8

Taken from:

 حكم قول إن أحسنت فمن الله وإن أسأت أو أخطأت فمن نفسي والشيطان

(الجزء رقم : 8، الصفحة رقم: 421)

س: الأخ: أ. م. أ- من مكة المكرمة يقول في سؤاله: أسمع بعض الدعاة والمحاضرين يقولون في نهاية كلماتهم: هذا ما عندي فإِن أحسنت فمن الله، وإِن أسأت أو أخطأت فمن نفسي والشيطان، فما حكم قولهم هذا يا سماحة الشيخ؟ أفيدونا أفادكم الله .
ج: لا أعلم في ذلك حرجًا؛ لأن ذلك هو الحقيقة، فالمحاضر والمدرس والواعظ وغيرهم من الناصحين، عليهم في ذلك تقوى الله وتحري الحق، فإِن أصابوا فذلك من فضل الله عليهم، وإِن أخطأوا فمن تقصيرهم ومن الشيطان، والله سبحانه ورسوله بريئان من ذلك. 
والله الموفق.

 فتاوى ابن باز

Cure for hasad

"From the cures for hasad: always remember that in actuality you're questioning Allah's wisdom is to why He chose to bestow that specific person with that particular blessing. Not to mention the worries, stress and heartaches; none of which affects the one who is being envied."

Ibn Jam'ah تذكرة السامع  pg. 55

تذكرة السامع المتكلم في أدب العالم والمتعلم - ابن جماعة

قال المروذي : (( كان أبو عبد الله -أي : الإمام أحمد-

أريد أن أكون في شعب بمكة حتى لا أعرف، قد بليت بالشهرة، إني أتمنى الموت صباحاً ومساءً )). [ سير أعلام النبلاء ( 11/ 215 )].

Imaam Ahmad: “I want to live in a remote valley of Makkah where no one will recognise me. I have been afflicted with fame. I desire death every morning and evening.”

Siyaar an-Nubalaa Imaam ad-Dahabi 11/215

Speak about deen with little knowledge: Shaykh al-Albani

"The Majority of the students of today give Fataawaa in ignorance. They are fond of themselves, they think knowledge is an easy question. They think just because they have memorised some Hadeeth, or read some book, that they have all of the worlds (containing) knowledge. However, the great Imaams used to refer to others because of the great responsibility an answer consist of.” (Silsila al-Huda wan Noor 257)

"An unlearned who answers questions cant only say "Its allowed" or "Not", rather he must mention the scholar who says it."  (Silsila al-Huda wan Noor 333)

"The Prophet, sallAllaahu 'alayhi wa sallam, has gathered the comprehensive and abundant good manners in his saying: "He is not from us who doesn't have mercy for our young, and respects our old and knows the right of our scholar.". (Fataawaa of al-Albaanee, p.71, Silsilat Al-Ahadeeth As-Saheehah (no. 358))

“Neither is it allowed to speak like the scholars do, this means that you are showing off.”
(Silsila al-Huda wan Noor 191)

Marry after fornication: rulings

 بسم الله و الحمد لله ، والصلاة والسلام على رسول الله ، وعلى آله وصحبه ومن تولاه وبعد 
Marry after fornication: rulings

The scholars of the Standing Committee were asked: 

A man committed zina with a virgin and wants to marry her. Is it permissible for him to do that? 

They replied: 

If the matter is as described, each of them must repent to Allaah and give up this sin, and regret what has happened of immoral actions, and resolve not to do it again, and do a lot of good deeds, in the hope that Allaah will accept their repentance and turn their bad deeds into good. Allaah says (interpretation of the meaning): 

“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse ___ and whoever does this shall receive the punishment.

69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;

70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful

71. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”

[al-Furqaan 25:68-70] 

If he wants to marry her, then he must wait for one menstrual cycle to establish whether her womb is empty before doing the marriage contract with her. If it turns out that she is pregnant, then it is not permissible for him to do the marriage contract with her until after she gives birth, in accordance with the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) forbade a man to water the crop of another with his own water. 

Fataawa Islamiyyah (3/247). 

وسئل علماء اللجنة الدائمة : 
زنى رجل ببكرٍ ويريد أن يتزوجها فهل يجوز له ذلك ؟ 
فأجابوا : 
" إذا كان الواقع كما ذكر : وجب على كلٍّ منهما أن يتوب إلى الله فيقلع عن هذه الجريمة ، ويندم على ما حصل منه من فعل الفاحشة ، ويعزم على ألا يعود إليها ، ويكثر من الأعمال الصالحة ، عسى الله أن يتوب عليه ويبدل سيئائه حسنات ، قال الله تعالى : ( وَالَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلَهاً آخَرَ وَلا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَاماً . يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَاناً . إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحاً فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُوراً رَحِيماً . وَمَنْ تَابَ وَعَمِلَ صَالِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَاباً ) الفرقان/68 – 71 . وإذا أراد أن يتزوجها : وجب عليه أن يستبرئها بحيضة قبل أن يعقد عليها النكاح ، وإن تبين حملها : لم يجز له العقد عليها إلا بعد أن تضع حملها ، عملاً بحديث نهي النبي صلى الله عليه وسلم أن يسقي الإنسان ماءه زرع غيره " " فتاوى إسلامية " ( 3 / 247 ) .

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (13/382): Rather the opinion narrated from Abu Bakr and a number of the Sahaabah (may Allah be pleased with them) is that there is no ‘iddah at all for the woman who committed zina, and there is no requirement to establish that there is no pregnancy, especially if she has a husband, because of the words of the Messenger (blessings and peace of Allah be upon him): “The infant is to be attributed to the husband of the woman (who gave birth to him).” Rather if a man knows that his wife has committed zina – Allah forbid – and has repented, he should have intercourse with her immediately, so that no doubt will remain in his heart in the future as to whether she became pregnant as a result of zina or not. If he has intercourse with her immediately, the child will be assumed to be from the husband and not from the zaani (adulterer). 

But if the woman who committed zina (fornication) did not have a husband, it is essential to establish that there is no pregnancy by waiting for one menstrual cycle, according to the correct opinion.

الشيخ ابن عثيمين رحمه الله : " بل إن القول المروي عن أبي بكر وجماعة من الصحابة قالرضي الله عنهم أن المزني بها لا عدة عليها إطلاقاً ولا تستبرئ ، لا سيما إذا كانت ذات زوج ؛ لقول الرسول عليه الصلاة السلام: (الولد للفراش) ، بل ينبغي للإنسان إذا علم أن زوجته زنت - والعياذ بالله - وتابت أن يجامعها في الحال ، حتى لا يبقى في قلبه شك في المستقبل ، هل حملت من جماع الزنا أو لم تحمل ؟ فإذا جامعها في الحال حُمِلَ الولد على أنه للزوج ، وليس للزاني . 
أما إذا كانت المرأة الزانية ليس لها زوج فلا بد أن تستبرئ بحيضة على القول الراجح “

"الشرح الممتع" (13/382

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

Marriage to a zaaniyah (a woman who has committed fornication) is haraam until she repents, whether the one who committed zina with her is the bridegroom himself or someone else. This is the correct opinion beyond a doubt, and it is the opinion of a number of the earlier and later scholars, including Ahmad ibn Hanbal and others. Many of the earlier and later scholars were of the view that it is permissible, and this is the view of the three, but Maalik stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle, and Abu Haneefah regarded it as permissible to do the marriage contract before waiting for one menstrual cycle if she is pregnant, however if she is pregnant it is not permissible to have intercourse with her until she gives birth. Ash-Shaafa‘i regarded it as permissible to do the marriage contract and to have intercourse in all cases, because the water (semen) of the zaani has no value in sharee‘ah and the ruling is that no child is to be attributed to him. This is his justification for his opinion. Abu Haneefah differentiated between the one who is pregnant and the one who is not, because if (the husband) has intercourse with the one who is pregnant, he will be attributing to himself a child who definitely is not his, which is different from the case of one who is not pregnant. Maalik and Ahmad stipulated that it should be established that there is no pregnancy (by waiting for one menstrual cycle), which is the correct view. But Maalik and Ahmad, according to another report, stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle. The other report from Ahmad is that which is followed by many of his companions such as al-Qaadi Abu Ya‘la and his followers, which is that it is essential to wait for three menstrual cycles. However the correct view is that all that is required is to establish that there is no pregnancy (by waiting for one menstrual cycle). 

Majmoo‘ al-Fataawa, 32/110 

قال شيخ الإسلام ابن تيمية رحمه الله :

" نِكَاحُ الزَّانِيَةِ حَرَامٌ حَتَّى تَتُوبَ سَوَاءٌ كَانَ زَنَى بِهَا هُوَ أَوْ غَيْرُهُ ، هَذَا هُوَ الصَّوَابُ بِلَا رَيْبٍ وَهُوَ مَذْهَبُ طَائِفَةٍ مِنْ السَّلَفِ وَالْخَلَفِ : مِنْهُمْ أَحْمَد بْنُ حَنْبَلٍ وَغَيْرُهُ وَذَهَبَ كَثِيرٌ مِنْ السَّلَفِ وَالْخَلَفِ إلَى جَوَازِهِ وَهُوَ قَوْلُ الثَّلَاثَةِ ؛ لَكِنْ مَالِكٌ يَشْتَرِطُ الِاسْتِبْرَاءَ وَأَبُو حَنِيفَةَ يُجَوِّزُ الْعَقْدَ قَبْلَ الِاسْتِبْرَاءِ إذَا كَانَتْ حَامِلًا ؛ لَكِنْ إذَا كَانَتْ حَامِلًا لَا يَجُوزُ وَطْؤُهَا حَتَّى تَضَعَ وَالشَّافِعِيُّ يُبِيحُ الْعَقْدَ وَالْوَطْءَ مُطْلَقًا ؛ لِأَنَّ مَاءَ الزَّانِي غَيْرُ مُحْتَرَمٍ وَحُكْمُهُ لَا يَلْحَقُهُ نَسَبُهُ ، هَذَا مَأْخَذُهُ ، وَأَبُو حَنِيفَةَ يُفَرِّقُ بَيْنَ الْحَامِلِ وَغَيْرِ الْحَامِلِ ؛ فَإِنَّ الْحَامِلَ إذَا وَطِئَهَا اسْتَلْحَقَ وَلَدًا لَيْسَ مِنْهُ قَطْعًا ؛ بِخِلَافِ غَيْرِ الْحَامِلِ ، وَمَالِكٌ وَأَحْمَد يَشْتَرِطَانِ " الِاسْتِبْرَاءَ " وَهُوَ الصَّوَابُ ؛ لَكِنْ مَالِكٌ وَأَحْمَد فِي رِوَايَةٍ يَشْتَرِطَانِ الِاسْتِبْرَاءَ بِحَيْضَةِ وَالرِّوَايَةُ الْأُخْرَى عَنْ أَحْمَد هِيَ الَّتِي عَلَيْهَا كَثِيرٌ مِنْ أَصْحَابِهِ كَالْقَاضِي أَبِي يَعْلَى وَأَتْبَاعِهِ أَنَّهُ لَا بُدَّ مِنْ ثَلَاثِ حِيَضٍ وَالصَّحِيحُ أَنَّهُ لَا يَجِبُ إلَّا الِاسْتِبْرَاءُ فَقَطْ " انتهى من "مجموع الفتاوى" (32 /110) .

Clear and advisory speech has decreased

Clear and advisory speech has decreased

Shaykh Muhammad Bin Hadi al-Madkhali حفظه الله said :

In these times - and I say it in all honesty - clear and advisory speech has decreased and "ghamghamah" (unclear utterances) has increased. And that is due to a number of reasons which can be confined to the following three:

1) The fear of the person speaking upon himself. He himself does not want to be spoken against!

2) The fear that some of them have upon his own benefits. If he were to speak the truth, perhaps he would not receive some of those benefits!

3) The keenness of the speaker to have many that follow him. He thinks if he were to speak those with me will flee! And let it be so! You are commanded to clarify the truth - not to gather people to follow you no matter if it you were upon truth or upon falsehood.

24th Sha'baan 1435

(كان هذا في كلمةٍ للشّيخ يوم: 24 / شعبان / 1435هـ)

قال فضيلةُ الشّيخ العلاّمة مُحمّد بن هادي المدخليّ -حفظهُ اللهُ-:

وفي هذه الآونة –وأقولها بصدق-: قلَّ البيانُ النَّاصحُ الواضحُ وكثُرَت الغمغمة؛ وذلكَ لعدّة أسبابٍ تنحصرُ في ثلاثة مُجملةٍ:

• الأوَّل: خوفُ المُتكلِّم على نفسِهِ؛ لا يُريدُ أن يُتكلّم فيهِ!

• الثّاني: خوفُ بعضهم على مصالحِهِ ربّما تكون له مصالح ومنافع فتفوت عليه إن تكلّم بكلمة الحقّ!

• الثّالث: الحرص على الكثرة والتّجميع! لو تكلّمت نفر الذين عندي!

ولْيَكُن! أنت مأمورٌ ببيان الحقِّ لا بجمع النّاس؛ مُجرّد الجمع ولو كان على الباطل.

Please don't ask

Al-Munaawi said in Fayd al-Qadeer (7/3):

It is possible that what is meant is asking a man too many questions about his situation, which includes asking about that which does not concern one. That also may lead to embarrassment for the one who is being asked, because he may prefer not to tell him about his situation, and if he tells him he may feel upset about that, but if he lies to him or tries to give indirect answers he may still feel upset, and if he ignores his question that will be bad manners.

ويقول المناوي في "فيض القدير" (7/3) 

" يحتمل أن المراد كثرة سؤال الإنسان عن حاله وتفاصيل أمره ، فيدخل ذلك في سؤاله عما لا يعنيه ، ويتضمن ذلك حصول الحرج في حق المسئول ، فإنه قد لا يؤثر إخباره بأحواله ، فإن أخبره شق عليه ، وإن كذبه في الإخبار أو تكلف التعريض لحقته المشقة ، وإن أهمل جوابه ارتكب سوء الأدب "  .

Benefit: Hardship Never Lasts

Benefit: Hardship Never Lasts

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

 Ibn Rajab (رحمه الله) said: “Having patience while waiting for relief is a form of worship since hardship never lasts.”

Source: Majmūʿ Rasāʾil Ibn Rajab, vol. 3, pg. 155.

Translated by: Musa Shaleem Mohammed

[To read this in Spanish click here]

Taken from:

The Prophet’s -sallAllaahu alayhi wa sallam- Shadow

The Prophet’s -sallAllaahu alayhi wa sallam- Shadow

Taken from:

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