Monday, 7 April 2014

REGARDING CAESAREANS

 

REGARDING CAESAREANS


 
SHAYKH IBN ‘UTHAYMEEN RAHIMAHULLAAH
 
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
 
I would like to take this opportunity to point out a phenomenon that has been mentioned to us, which is that many obstetricians, male and female, in the hospitals are too keen for birth to take place by surgical means, which is known as a Caesarean. I am afraid that this may be a plot against the Muslims, because the more births take place in this manner, the more the skin of the abdomen is weakened and pregnancy becomes more dangerous for the woman, and she becomes unable to get pregnant. Some of the people who work in private hospitals have told me that many women come to the hospitals and their specialists tell them that there is no alternative to a caesarean, then they go to this private hospital and give birth naturally. He mentioned that there were about eighty such cases in one month. This means that the issue is serious, and attention must be drawn to it. It should be noted that in this case some pain and exhaustion is inevitable.
“His mother bears him with hardship. And she brings him forth with hardship”
[al-Ahqaaf 46:15]
 
It is not something to be done as soon as the woman feels a contraction, so that she may avoid pain. Natural childbirth is better than a caesarean. End quote.
 
(SOURCE: Liqaa’aat al-Baab il-Maftoohah 2/question no. 42).
 
The Shaykh (may Allaah have mercy on him) was also asked:
 
Allaah says in Soorat ‘Abasa (interpretation of the meaning):
 
“Then He makes the Path easy for him”
[‘Abasa 80:20]
 
So Allaah guarantees to make it easy for this newborn. Many men and women have noticed that there is haste in performing caesarean sections. Is this a sign of weak trust in Allaah, may He be glorified and exalted?
 
He replied:
 
I think that this method which people use nowadays when the woman feels the contractions and goes to the hospital, and they do a caesarean section for her, I think that this is inspired by the shaytaan, and that the harm caused is far greater than any benefits, because a woman is bound to feel pain when in labour, but this pain has a number of benefits:
 
1 – It is an expiation for sin
2 – It raises her in status if she is patient and seeks reward.
3 – The woman understands the extent of the pain suffered by other mothers.
4 – She will appreciate the extent of the blessing of good health that Allaah bestows on her.
5 – It will increase her love towards her child, because the more difficult it is to attain something, the dearer it becomes.
6 – If the child is born by via the usual, well-known route, this is better for him and the woman.
7 – Damage may be expected from this surgery, because this operation weakens the wall of the uterus etc, which may tear. And it may be successful or unsuccessful.
8 – The woman who gets used to having caesareans is unlikely to give birth in the natural manner, because that is not possible, and there is the risk that the site of the surgery may rupture.
9 – Having surgery results in having fewer children, because if the abdomen is cut three times in different places, it becomes weak and future pregnancy becomes dangerous.
10 – This is a kind of luxury, and luxury is a thing that leads to doom, as Allaah says (interpretation of the meaning):
“Verily, before that, they indulged in luxury…”
[al-Waaqi’ah 56:45]
 
Women should be patient and seek reward, and should continue to give birth in the natural way, because that is better for them in this world and in the Hereafter. Men should also pay attention to this issue, for we do not know, perhaps our enemies are the ones who have made these operations easy for us so that we will lose these benefits and be subject to these losses.
 
Question: What is meant by luxury?
 
Answer: Luxury includes avoiding the natural pain of childbirth. This is a kind of luxury. If luxury does not help one to obey Allaah, then it is either blameworthy or at the very least permissible.
 
(SOURCE: Liqaa’aat al-Baab il-Maftooh 86/question no. 17).
 
الشيخ محمد بن صالح العثيمين رحمه الله :

"وبهذه المناسبة أود أن أشير إلى ظاهرة ذُكِرت لنا ، وهي : أن كثيراً من المولِّدين أو المولِّدات في المستشفيات يحرصون على أن تكون الولادة بطريقةِ عملية ، وهي ما تسمى بالقيصرية ، وأخشى أن يكون هذا كيداً للمسلمين ؛ لأنه كلما كثرت الولادات على هذا الحال : ضَعُفَ جِلْدُ البطن وصار الحمل خطراً على المرأة ، وصارت لا تتحمل ، وقد حدَّثني بعض أهلِ المستشفيات الخاصة بأن كثيراً من النساء عُرِضْن على مستشفيات فقرر مسئولوها أنه لا بد من قيصرية ، فجاءت إلى هذا المستشفى الخاص فوُلِّدت ولادة طبيعية ، وذَكَرَ أكثرَ من ثمانين حالة من هذه الحالات في نحو شهر ، وهذا يعني أن المسألة خطيرة ، ويجب التنبُّه لها، وأن يُعْلَم أن الوضع لا بد فيه من ألم ، ولا بد فيه من تعب (حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً) الأحقاف/15 ، وليس لمجرد أن تحس المرأة بالطَّلْق تذهب وتُنْزِل الولد حتى لا تحس به ، فالولادة الطبيعية خير من القيصرية " انتهى بتصرف .
" لقاءات الباب المفتوح " ( 2 / السؤال 42 ) .

وسئل الشيخ – رحمه الله - :

فضيلة الشيخ ! يقول الله سبحانه وتعالى في سورة عبس : ( ثُمَّ السَّبِيلَ يَسَّرَهُ ) عبس/20 ، فالله سبحانه وتعالى تكفل بتيسير هذا المولود ، ويلاحظ كثيرٌ من الناس من الرجال والنساء الاستعجال للقيام بعملية ما تسمى بالقيصرية ، فهل هذا من ضعف التوكل على الله سبحانه وتعالى ؟ .
فأجاب :

أرى - بارك الله فيك - أن هذه الطريقة التي يستعملها الناس الآن عندما تحس المرأة بالطلْق تذهب إلى المستشفى ، ويصنع لها عملية قيصرية : أرى أن هذا من وحي الشيطان ، وأن ضرر هذا أكثر بكثير من نفعه ؛ لأن المرأة لابد أن تجد ألماً عند الطلق ، لكن ألمها هذا تستفيد منه فوائد :
الفائدة الأولى : أنه تكفير للسيئات .
الثاني : أنه رفعة للدرجات إذا صبرت واحتسبت .
والثالث : أن تعرف المرأة قدْر الأم التي أصابها مثلما أصاب هذه المرأة .
والرابع : أن تعرف قدر نعمة الله تعالى عليها بالعافية .
والخامس : أن يزيد حنانها على ابنها ؛ لأنه كلما كان تحصيل الشيء بمشقة كانت النفس عليه أشفق ، وإليه أحن .
والسادس : أن الابن أو أن هذا الحمل يخرج من مخارجه المعروفة المألوفة ، وفي هذا خير له وللمرأة .
والسابع : أنها تتوقع بذلك ضرر العملية ؛ لأن العملية تضعف غشاء الرحم وغير ذلك ، وربما يحصل له تمزق ، وقد تنجح ، وقد لا تنجح .
والثامن : أن التي تعتاد القيصرية لا تكاد تعود إلى الوضع الطبيعي ؛ لأنه لا يمكنها ، وخطر عليها أن تتشقق محل العمليات .
والتاسع : أن في إجراء العمليات تقليلاً للنسل ، وإذا شق البطن ثلاث مرات من مواضع مختلفة وهَنَ وضعف وصار الحمل في المستقبل خطيراً .
والعاشر : أن هذه طريقة من طرق الترف ، والترف سبب للهلاك ، كما قال الله تعالى في أصحاب الشمال : ( إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ ) الواقعة/45 ، فالواجب على المرأة أن تصبر وتحتسب ، وأن تبقى تتولد ولادة طبيعية ؛ فإن ذلك خير لها في الحال ، وفي المآل ، وعلى الرجال أيضاً هم بأنفسهم أن ينتبهوا لهذا الأمر، وما يدرينا فلعل أعداءنا هم الذين سهلوا علينا هذه العمليات من أجل أن تفوتنا هذه المصالح ونقع في هذه الخسائر .

السائل : ما مفهوم الترف ؟ .

الشيخ : الترف : أن فيه اجتناب ألم المخاض الطبيعي ، وهذا نوع من الترف ، والترف إذا لم يكن معيناً على طاعة الله : فهو إما مذموم ، أو على الأقل مباح .


" لقاءات الباب المفتوح " ( 86 / السؤال 17 ) .

Tuesday, 1 April 2014

Manners of the Callers to Islâm


Manners of the Callers to Islâm

By the Shaykh 'Abdul-'Azîz ibn Bâz


Shaykh 'Abdul-'Azîz bin Bâz - rahimahullâh - said:[1]

“The etiquettes, manners and characteristics necessary for the du'ât
(callers to Islâm) has been duly explained by Allâh - the Mighty and Majestic - in many âyât and in many different places in the Noble Qur‘ân. And from those necessary etiquettes are:

Firstly: Sincerity

So it is obligatory upon the dâ'î (caller) to have ikhlâs (sincerity and purity of intentions and actions) for Allâh - the Mighty and Majestic - neither desiring to show­off, nor desiring reputation, nor desiring the praises and the accolades of the people. Rather, the da'î should only call to Allâh seeking the Face of Allâh, as He - the One free from all imperfections - says:

“Say: This is my path, I do call to upon knowledge.”[2]
And Allâh - the Mighty and Majestic - said:

“And who is better in speech than one who calls to Allâh.”[3]
Thus it is a must to have ikhlâs and to call only to Allâh - the
Mighty and Majestic
- and this is the most important ettiquette and the greatest quality; that you seek from your da'wah(call) the Face of Allâh and the Home of the Hereafter.

Secondly: Knowledge

To call the people to upon 'ilm (knowledge), and not ignorance:

“Say: This is my path, I do call to Allâh upon knowledge.”[4]
So knowledge is an essential obligation in calling to Allâh. So beware of calling to Allâh based upon ignorance, and beware of speaking without due knowledge. Indeed, ignorance destroys, it does not build; and it causes corruption, not reformation and correction. So - O worshipper of Allâh - fear Allâh and beware of speaking about Allâh without due knowledge, and do not call to anything except after knowledge of it and having insight into what Allâh and His Messenger sallallâhu 'alayhi wa sallam have said. So it is upon the student of knowledge and the dâ'î to have knowledge of, and insight into that which they call to, knowing its proofs and evidences.

Thirdly: Mildness and Gentleness

From the akhlâq that it is necessary to have - O dâ'î - is to be mild and forbearing in your da'wah, and being gentle and patient in it, as were all the Messengers 'alayhimus-salâtu was-salâm. Beware of being hasty, harsh and strict in your da'wah, rather be patient, mild and gentle. In this regard, some of the proofs have already preceeded, such as the saying of Allâh - the Mighty and
Majestic
:

“Call to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are best.”[5]
And His - the Most Perfect's - saying:

“And by the Mercy of Allâh you were able to deal gently with them. If you had been severe and harsh-hearted they would have broken away from about you.”[6]
And His - the Most Majestic's - saying, with regards to Mûsâ and
Hârûn 'alayhimus-salâm:

“So speak to him mildly, perchance he may take admonition, or that he may fear Allâh.”[7]
And the Prophet sallallhu 'alayhi wa sallam said in the authentic hadîth: “O Allâh! Whosoever is a guardian over any of the affairs concerning my Ummah and he is gentle with them, then be gentle with him. And whosoever is a guardian over any of the affairs concerning my Ummah and he is harsh with them, then be harsh with him.”
[8]

So - O servant of Allâh - it is necessary upon you to be gentle in your da'wah and not to be harsh upon the people. Do not turn the people away from the Dîn due to your harshness, ignorance, or other such behaviour. On the contrary, be mild, forbearing and patient; and be soft and pleasant in speech, so your words may
have an effect upon the heart brother, or that it may have an effect upon the one you are addressing the call to. Then the people will better appreciate your call and invitation. So undue strictness causes people to become distant, not close; and it causes separation, not unity. Therefore, it is a must to be gentle, as the Messenger 'alayhis-salâtu was-salâm said: “Indeed gentleness does not enter into anything except that it beautifies it, is it removed from anything except that it disfigures it.” [9]

And he 'alayhis-salâtu was-salâm also said: “Whoever is prevented from gentleness, is actually prevented from all good and excellence.” [10]

Fourthly: Setting an Example
From the necessary or rather obligatory - etiquettes and qualities that a dâ'î must possess is acting in accordance to what he is calling to, and being a righteous example of what is being called to. He should not call to do something and then not do it himself, nor call to leave something, whilst engaging in it himself.

This is the condition of the losers - we seek Allâh's refuge in this! It is those Believers who call to the truth, act upon what they call to the truth and hasten to righteousness and avoid the prohibited, these are the ones who will be successful and who will be rewarded. Allâh - the Most Majestic - says:

“O you who believe! do you say that which you do not do. It is most hateful in the sight of Allâh that you say that which you do not do.”[11]
Likewise, Allâh - the One free from all imperfections­ said, whilst
condemning the Jews for ordering the people with righteousness
whilst forgetting it themselves:

“Do you enjoin righteousness upon the people whilst you yourselves forget to practice it, and you recite the Book? Have you no sense?”[12]
And it has been established from the Prophet sallallâhu 'alayhi wa sallam that he said: “A man will be brought on the Day of Judgement and he will be thrown into the HellFire, so that his intestines will come out and he will go around like a donkey goes around the millstone. The people of HellFire will gather around him and say: O so­and­so! What happened to you? Did you not used to order us with good and prohibit us from evil? He will say: I used to order you with good and not do it myself; and I used to prohibit you from evil and do it myself.” [13]

This will be the situation of the one who calls to Allâh, ordering the good and prohibiting the evil; whilst acting contrary to one's saying, or saying things contrary to ones actions - we seek refuge in Allâh from this. Therefore, from the most important qualities and one greatest obligations upon the dâ'î is to act upon what he calls to and abstain from that which he prohibits. The dâ'î should have an excellent character and praiseworthy conduct, being patient and inviting to patience. The dâ'î should be sincere in his da'wah and strive in spreading goodness to the people and keeping them away falsehood. At the same time the dâ'î should supplicate for the guidance of others, saying: “O Allâh! Guide him, and grant him the ability to accept the truth.”. So from the excellent manners of the da'î is supplicating, guiding and being patient with the harms that come with this da'wah
.

When the Prophet 'alayhis-salâtu was-salâm was informed that the tribe of Daws had become disobedient he said: “O Allâh! Guide Daws and bring them.”[14] So the dâ'î should supplicate for guidance and ability to accept the truth for the one he is calling, and he should be patient and encourage patience in this. He should not despair, nor feel hopeless, nor say anything except good. He should not be harsh and strict, nor should he say a word which may cause aversion to the truth.

However, if anyone commits aggression and oppression, then a different treatment is to be to such people, as Allâh - the Most Majestic - says:

“And do not argue with the people of the Book except in a good way, except those who do wrong.”[15]
So a wrong­doer, who opposes the da'wah with evil and enmity and seeks to cause harm, is to be dealt with in a different manner. If possible such a person should be imprisoned, or something similar to that - depending upon the nature of his to the da'wah. However, as long as he causes no harm, then it upon you to be patient and self­evaluating and to debate with him in ways that are best. If any personal harm was caused by such a person, then such harm should be borne with patience - as did the Messengers and those who followed them in goodness and righteousness, patiently bear such harms.

I ask Allâh to grant us all the well­being and the ability to convey this da'wah in a wise manner, that He corrects our hearts and our actions, and that He grants to us the understanding of the Dîn and firmness upon it making us of those who are guided and guiding others, righteous and teaching others righteousness. Indeed He is the Most Majestic, the Supreme, the Most Generous.”


REFERENCES:



1. He is the exemplary Scholar, the zâhid mild and forbearing in nature, the faqîh the muhaddith the Scholar of usûl and tawhîd, Abû 'Abdullâh 'Abdul­'Azîz bin 'Abdullâh bin Bâz. Born in the year 1330H (1911CE) in the city of Riyâdh. He memorized the Qur‘ân before reaching the age of maturity and then went on to study under some of the major Scholars of the time. He excelled in the various branches of Islâmic sciences, even though he became permanantly blind at a young age. He has devoted all of his life to the cause of Islâm and its people, authoring many books, teaching and serving the masses, whilst also aiding the spraed ofcorrect knowledge world­wide. May Allâh have mercy on him. [Biography] This article has been taken from his booklet: Ad-Da'wah Ilallâh wa Akhlâqud-Du'ât (pp. 37-43).
2. Sûrah Yûsuf 12:108
3. Sûrah Fussilat 41:33
4. Sûrah Yûsuf 12:108
5. Sûrah Nahl 16:125
6. Sûrah Âl-'Imrân 3:159
7. Sûrah Tâ Hâ 20:44
8. Related by Muslim (12/212) from 'Âishah radiallâhu 'anhâ
9. Related by Muslim (16/146) from Âishah radiallâhu 'anhâ
10. Related by Muslim (16/145) from Jâbir ibn Abdullâh
11. Sûrah as-Saff 61:2-3
12. Sûrah al­Baqarah 2:44
13. Related al­Bukhârî (6/331) and Muslim (18/118) from Usâmah ibn Zayd radiallâhu 'anhu
14. Related by al-Bukhârî (6/105) from Abû Hurayrah.
15. Sûrah al­Ankabût 29:46

Saturday, 29 March 2014

Prayer of a menstruating woman

 
Prayer of a menstruating woman
 
Rain
 
Question: While I was praying, my menses began. What should I do? Do I make up the prayers of the time of my menses?
 
Response: If the menses come after the beginning of a time for prayer, for example, if you receive your menses a half an hour after high noon, then you must make up that prayer after your bleeding has ended since when its time began you were in a state of purity. This is based on Allaah's statement, "Verily, the prayer is enjoined upon the believers at fixed hours" (an-Nisaa. 103). Do not make up the prayers you missed while menstruating. This is based on the lengthy hadeeth in which the Prophet (sal-Allaahu 'alayhe wa sallam) said, "Is it not the case that when you menstruate, you do not pray or fast?" There is a consensus of the scholars that the prayers missed during menstruation are not to be made up. However, if she becomes pure [the bleeding stops] and she has enough time to pray one rak'ah or more of a prayer, then she must pray the prayer of that time in which she became pure. This is based on the hadeeth of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) "Whoever catches one rak'ah of the 'Asr Prayer before sunset has caught the 'Asr Prayer." If the woman becomes pure during the time of 'Asr or before sunrise and there is enough time before sunset or sunrise to pray one rak'ah, then she prays 'Asr in the former case and Fajr in the latter case.
 
Shaykh Ibn 'Uthaymeen

Fataawa al-Mar.ah

Wednesday, 26 March 2014

Taking from the Books of the Innovators Written Before They Deviated

 
Taking from the Books of the Innovators Written Before They Deviated
 
 
al-'Allaamah Rabee' Ibn Haadee on Taking from the Books of the Innovators Written Before They Deviated
 
Translated by Anwar Wright
 
[Q]:Al-'Allaamah, ash-Shaykh Rabee' Ibn Haadee al-Madkhalee (hafidhahullaah) was asked in a recorded meeting between him and some Palestinian Salafee brothers, "Should the books of the people of innovation be benefited from if they were authored before them going astray or even after that if they are free from deviation and it is a good book in that subject?"
 
The Shaykh answered by saying, "Verily, in the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu 'alayhi wa sallam) and in the books that were passed down from our Salafus-Saalih, which are pure and free from innovations, is what suffices us from returning to the books of the people of innovation, whether they authored them before they fell into innovation or afterwards.  This is because, from the benefit of the Muslims is to extinguish and wipe out the mention of the people of innovation.  So clinging to their books with the intent of benefiting (from them) raises their affair and heightens their status in the hearts of the people.  And from the benefit of the Muslims and Islaam is to suppress the people of innovation and to weaken the mention of the heads of innovation and misguidance.  Furthermore, you will not find a book void of some truth, even the books of the Jews, Christians, and the misguided groups.  So it is foremost that the Muslim focuses upon what we previously mentioned, since this is safer and more guaranteed for the Muslim and it distances him from honouring those whom Allah has disgraced. This is what I say as an answer to this question.  Some of the Imaams noted and were of the opinion that it is not befitting to take from the people of innovation, even if it was from the truth.  And if it was possible to take hadeeth from other than the way of the innovator, then it is foremost to stay away from him, even if he is the carrier of the hadeeth.  It is foremost to stay away from him to extinguish him being mentioned just as we mentioned previously." End of Shaykh Rabee's words.
 
 
Taken from the notes to the book, Hiwaar ma'a Fadeelatish-Shaykh 'Alee al-Halabee (p. 31) - Shaykh Ahmad an-Najmee's (rahimahullaah) refutation of al-Halabee!
 
___________________________________________________
 
 
Imaam Muqbil [rahimahullaah] was asked: Is it permissible for us to listen to the tapes, to read the books or to listen to the previous lectures of those who were considered to be upon the correct Manhaj then they deviated from it?
 
A: I do not advise to read their books nor listen to their tapes, I am astonished of the immense statement of shaykul Islaam Bin Taymiyah, may Allaah have mercy upon him, when he said "Verily if Allaah was not to create Al Bukaari and Muslim his Deen would have not been lost (meaning it will be preserved).
Indeed Allaah,Subahana,The Most High has preserved the Deen.
 
Allaah, The Most High said:
 
{إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ}
 
"We have sent down the Dhikr and surely we will guard it (from corruption)" [15.9]
 
So I advise that one should stay away from their books, their tapes and from attending their lectures... -
 
Tuhfatul Mujeeb
 
____________________________________________________
 
Ash-Shaykh Muhammad b. Baazmool was asked:1
 
[Q] May Allaah be good to you Shaykhana. If I had some books, treatises, and tapes authored by individuals who were once upon the correct path then deviated, and scholars, such as ash-Shaykh Rabee', ash-Shaykh al-Fawzaan, and ash-Shaykh 'Ubayd, etc., may Allaah preserve them all, warned against them, can I still benefit from the material? Bearing in mind that I had acquired these things before the authors opposed the correct path. May Allaah reward you with good. Perhaps I can cite as an example [both] Ibraaheem ar-Ruhaylee and Yahyaa al-Hajooree.
 
[A] Safety is a blessing. Once they have been warned against, the matter entails that one maintain his distance from them, and steer clear of them so that he does not become amazed with them and their ways, causing him to keep away from the path of the Sunnah. Remember that whosoever abandons a thing for Allaah, He will compensate him with that which is better. So, place them aside, and mark with your pen that they are authored by people of innovation, so that anyone who finds them in your library amid your books will not be misled by them. Further, remember that the reason Abee Dharr al-Harawee followed al-Ash'arees is because he witnessed his Shaykh ad-Daaraqutnee convey his salaams to al-Baaqillaanee and hold him in high regard.
 
[1] Source: www.bazmool.com

Translated by Umm Sufyaan Faatimah

Tuesday, 25 March 2014

The ruling of muraasalah (correspondence) of men and women


Shaykh Saalih al Fawzaan on the ruling on having conversations with women on the internet.

Shaykh Saalih al Fawzaan, may Allah preserve him, was asked what is the ruling on having conversations with young women by email and what is the ruling of it, if it is beneficial for example speaking to an woman poet (to benefit from her poetry)?

A:The origin is that is not permissible if it is occurring from non mahram men for them (the women) due to what it contains of fitnah and harm, even if she is a poet because preventing harm has precedence over bring out good. Majority of the times the ending of (these cases) are awful due to the youth having conversations with young women (by email) …

The reference is the official website of the Shaykh :

سئل الشيخ صالح بن فوزان بن عبد الله الفوزان ـ حفظه الله تعالى ـ :

ما حكم مراسلة الفتيات بالبريد ؟ و ما حكمها إذا كانت مفيدة ؛ مثل مراسلة أدبية أو شاعرة ؟

فأجاب :

مراسلة الفتيات ؛ الأصل فيها أنها لا تجوز إذا كانت من رجال غير محارم لهن ؛ لما يترتَّب عليهَا من الفتنَّة و المَحاذير ، و لو كانت الفتاة أديبة أو شَاعرة ؛ لأن درء المفاسِد مقدَّمٌ على جلب المَصَالِح ، وأغلَب ما تحصل النَّتَائِج الوَخِيمَة بسبب المراسلَة بين الشاب والشابات والتَّعارف المَشبُوه .

المنتقى من فتاوى الشيخ صالح الفوزان 3-160-161.بواسطة : " فتاوى المرأة المسلمة " ص579.
http://www.ajurry.com/vb/showthread.php?t=41106



How should a person who has put medicinal creams on his face do wudoo’?

 
How should a person who has put medicinal creams on his face do wudoo’?
 
I am a girl and I put creams on my face that the doctor prescribed for me, and he said that I should not let water touch it for at least 12 hours. I am a Muslim, praise be to Allah, and I have to do wudoo’, but I am afraid to let water touch the cream on my face. Can I wipe the parts where there is no cream, or what?.
 
 
If there is a skin condition on the face for which the doctor has prescribed cream to be put on it. and he has said not to let water touch it for several hours so that the cream will remain for medicinal purposes, then in this case you should avoid putting water on those areas when doing wudoo’, and wash the rest of it along with all other parts to be washed in wudoo’, and you can do tayammum instead of washing the face, until there is no longer any need to put this cream on your face. 
 
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 4/9, 10.
 
كيف يتوضأ من وضع علاجاً على وجهه؟
 
السؤال: إني فتاة أضع على وجهي دهانات وصفها لي الطبيب ، وقال : يجب علي ألا يمسها الماء لمدة تقدر بـ12 ساعة على الأقل ، وإني ولله الحمد مسلمة وعلي أن أتوضأ فأخشى أن يلامس الماء الدهان على وجهي ، فهل أمسح الأجزاء التي لا يوجد بها دهان أم ماذا ؟
 
الجواب:
الحمد لله
"إذا كان في الوجه مرض جلدي وقد وصف له الطبيب دهاناً يوضع عليه وقال لا يمسه الماء لعدة ساعات من أجل بقاء الدهان للعلاج ففي هذه الحالة يجنب موضعه الماء في الوضوء ويغسل الباقي مع بقية الأعضاء ويتيمم بدل غسل الوجه إلى أن تنتهي الحاجة إلى وضع الدهان والله أعلم" انتهى .

"المنتقى من فتاوى الشيخ الفوزان" (4/9، 10) . 

Saying ”Sabah Al Khayr” (Good Morning)

Saying ”Sabah Al Khayr” (Good Morning)

In his book Mu’jam Al Minaahi Al-Lafdhiyyah (Glossary of Forbidden Words), Sheikh Bakr Abu Zaid wrote in reply to one of the magazines where a person said:

“Most of the people when they meet each other, they greet by saying, “Sabah al-khair….” Or, “Masaa al-khair.” And the reply to this greeting is by saying, “Sabah an-noor.” Or “Masaa an-noor.”” 
This greeting is the greeting of the Magians.
The Magians believe in two powers: The power of good and the power of evil which are represented by noor and dhalamah (darkness). 

So, the Magians have a god for khair or noor as well as a god for evil or dhalamah (darkness) and they are fighting amongst each other to control this world. That is why they deemed it reasonable to greet one another by saying, “Sabah al-khair” and “Sabah an-noor.” 


Whereas in Islaam, we have been instructed to greet each other wit the greeting of peace: “Assalaamu alaikum.” Which

Friday, 14 March 2014

Don’t despair



Don’t despair


Sulayman ad Darani said:

“If every single person began to have doubt in the truth, I would remain certain in it by myself.”

Everytime you feel disheartened by your being alone on this path,
then look to those who came before you and strive to catch up with
them, and turn away from everyone else,  they will not benefit you in
the least with Allah. If you happen to see them somewhere along the
path that you are upon, then do not turn to look at them, for if you do
so they will distract you and simply delay your progress.

[Madaarij as Salikeen 1/21 by Ibul Qayyim]

Source: http://xbintmuhammadx.wordpress.com/2010/02/07/don%E2%80%99t-despair/

Thursday, 13 March 2014

The Earth & The Companionship


The Earth & The Companionship


Abdullaah bin Mas’ood- – radiallaahu anhu - said, 

"Make consideration of the (regions of the) Earth by the names given to them and make consideration of a person by his companion." 

Al-Ibaanah (2/479)

Monday, 10 March 2014

A believer covers up and advises المؤمن يستر وينصح..


A believer covers up and advises  

       المؤمن يستر وينصح..



Ibn Rajab Al-Hanbali writes:

وقال الفضيل بن عياض موضحًا الفرق بين الناصح والشامت: المؤمن يستر وينصح والفاجر يهتك ويعير

“When Al-Fudhayl Ibn Iyaadh was asked about the difference between advising and exposing, he said: “A believer covers up and advises [his or her fellow believers], whereas an evildoer exposes and humiliates [others].”

["Jami' Al-'Uloom wal-'Hikam", 77].

[To read this article in spanish click here ]


Source: yemeniyyah.wordpress.com

Sunday, 9 March 2014

Removing impurity from Pig


Shaykh Ibn ‘Uthaymeen thought most likely to be correct, as he said in al-Sharh al-Mumti’, 1/495): “The fuqaha’ (may Allaah have mercy on them) likened (pig-related) impurity to dog-related impurity, because pigs are dirtier than dogs, so the ruling should apply even more so. 
 
This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”
 
 
الشيخ ابن عثيمين رحمه الله ، حيث قال في الشرح الممتع (1/495) : ( والفقهاء رحمهم الله ألحقوا نجاسته بنجاسة الكلب لأنه أخبث من الكلب ، فيكون أولى بالحكم منه .
 
وهذا قياس ضعيف ؛ لأن الخنزير مذكور في القرآن ، وموجود في عهد النبي صلى الله عليه وسلم ، ولم يرد إلحاقه بالكلب . فالصحيح أن نجاسته كنجاسة غيره ، فتغسل كما تغسل بقية النجاسات ) انتهى .
 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”  Al-Sharh al-Mumti’, 1/356. 
 
الشيخ ابن عثيمين رحمه الله : ( وهذا قياس ضعيف ؛ لأن الخنزير مذكور في القرآن ، وموجود في عهد النبي صلى الله عليه وسلم ، ولم يرد إلحاقه بالكلب ، فالصحيح أن نجاسته كنجاسة غيره ، لا يغسل سبع مرات إحداها بالتراب ) الشرح الممتع 1/356

 

Meat of Aqeeqah...raw or cooked?

Meat of Aqeeqah...raw or cooked?
 
Ibn Qudaamah said:
 
The way it is to be eaten (by the owner), given as gifts and given in charity is the same, i.e., the way in which the ‘aqeeqah is to be (shared out) is the same as the way in which the udhiyah is (shared out). This is the view of al-Shaafa'i.
 
Ibn Seereen said:
 
Do whatever you want with the meat. Ibn Jurayj said: It should be cooked in salt and water, and given to neighbours and friends, but nothing of it should be given in charity. Ahmad was asked about this, and he quoted the view of Ibn Seereen, which indicates that this was also his view. He was asked whether one could eat it, and he said, I did not say that he should eat all of it and not give any of it in charity.
 
The more correct view is to liken it by analogy (qiyaas) to udhiyah because it is a sacrifice which is prescribed in sharee’ah, but it is not obligatory, so it is like udhiyah, and because it is like it in terms of the attributes, age, value and conditions [of the animal] , so it is like it in terms of the manner in which it is disposed of.
 
(al-Mughni, 9/366) 
 
قال ابن قدامة :
وسبيلها في الأكل والهدية والصدقة سبيلها ـ يعني سبيل العقيقة كسبيل الأضحية .. وبهذا قال الشافعي .
وقال ابن سيرين : اصنع بلحمها كيف شئت ، وقال ابن جريج : تطبخ بماء وملح وتهدى الجيران والصديق ولا يتصّدق منها بشيء ، وسئل أحمد عنها فحكى قول ابن سيرين ، وهذا يدل على أنه ذهب إليه ، وسئل هل يأكلها قال : لم أقل يأكلها كلها ولا يتصدق منها بشيء .
والأشبه قياسها على الأضحية لأنها نسيكة مشروعة غير واجبة فأشبهت الأضحية ولأنها أشبهتها في صفاتها وسنها وقدرها وشروطها فأشبهتها في مصرفها .. . " المغني " ( 9 / 366 ) .
 
 
It is mustahabb to cook all of the ‘aqeeqah, even the share that is to be given in charity, because it was narrated that some of the Salaf, such as Jaabir (may Allaah be pleased with him), regarded that as mustahabb. ‘Ataa’ ibn Abi Rabaah used to say concerning the ‘aqeeqah: “It should be cut into pieces, cooked with water and salt, and given as gifts to one's neighbours.” (Narrated by al-Bayhaqi in al-Sunan, no. 19827).
 

 يستحب طبخ العقيقة كلها ، حتى ما يُتَصَدَّقُ به منها . لما روي عن بعض السلف استحباب ذلك ، مثل جابر بن عبد الله رضي الله عنه ، وكان عطاء بن أبي رباح يقول في العقيقة : " يقطع آرابا آرابا ، و يطبخ بماء وملح ، و يهدى في الجيران ". رواه البيهقي في السنن برقم 19827 

Thursday, 6 March 2014

Misplaced Loyalty – Ibn Taymiyyah and Ibn Baz


Misplaced Loyalty 

Ibn Taymiyyah and Ibn Baz

Al-Istiqaamah Magazine, Issue No.6

THE BASIS OF RIGHT GUIDANCE

Shaykhul-lslaam Ibn Taymiyyah (d.728H) – rahimahallaah – said:

“The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of His Prophet sallallaahu ‘alayhi wa sallam, and that which the Ummah has agreed upon. So these are the three infallible usool (fundamentals). So whatever the Ummah differs in, then it is referred back to Allaah and His Messenger. Thus, it is not for anyone to set-up a person for the Ummah, and to call to his way, and form walaa (love, loyalty and allegiance) and ‘adaa (enmity and hatred) based upon that, except for the Prophet sallallaahu ‘alayhi wa sallam. Nor is any speech set-up for them based upon which they form walaa and ‘adaa, except for the speech of Allaah, and that of His Messenger, and that which the Ummah has agreed upon. Rather, this is the practice of the people of Innovation, who set-up a person, or a saying, with which they cause splits in the Ummah; forming walaa or ‘adaa based upon that saying or ascription.”1

Imaam Ibn Taymiyyah – rahimahullaah – also said:
“It is not for anyone to ascribe himself to a particular Shaykh and to have walaa with those who follow him, or to have ‘adaa based upon that. Rather, he should have walaa for everyone who is from the people of eemaan (i.e. is a Muslim) and is known to have taqwaa (piety and obedience to Allaah in that which He has ordered and prohibited), from the Shaykhs, or from others. No one should be particularised with an increase in walaa except if he sees from him greater eemaan and taqwaa. So precedence and excellence is given to whomsoever Allaah and His Messenger have given them to. Allaah – the Most High – said: “O mankind! Indeed We created you from a man and a woman, and made you into nations and tribes, that you may know one another. Indeed the most noblest of you with Allaah are those that have the most taqwaa (piety).” [Soorah al-Hujuraat 49:13].”2

SECTARIANISM AND MISPLACED LOYALTIES

Shaykhul-lslaam Ibn Taymiyyah said:
“Indeed the people of the truth and the Sunnah do not follow anyone (unconditionally) other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam; who does not speak from his desires, rather it is nothing less than Revelation sent down to him. So it is obligatory to affirm all that he informs, and to obey all that he commands. This status is not given to anyone else from this Ummah. Rather, every person’s saying can be taken or left, except that of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So whoever sets up an individual other than Allaah’s Messenger sallallaahu ‘alayhi wa sallam, such that the one who loves and agrees with him is reckoned to be from Ahlus-Sunnah wal-Jamaa’ah, and the one that differs with him is reckoned to be from the people of innovations and sectarianism – as happens with those groups who follow certain Imaams of kalaam (theology and rhetorical speech) – then the person doing so is from the people of innovation, deviation and sectarianism.”3

He – rahimahullaah – further said:
“Indeed many – from the people who say such sayings – follow their desires in this, in order to elevate their egos, or to gain leadership; or whatever is connected to it. Their intention is not to make the word of Allaah uppermost, nor is it to make the Religion purely for Allaah. Indeed, they have hatred for those who oppose them – even if it is a mujtahid (a Scholar striving his utmost to arrive at the truth) who is excused, and whom Allaah is not angry with. Likewise, they are pleased with those who agree with them – even if it is an ignorant person with evil intentions, who neither has any knowledge, nor good intent. This leads them to praise those whom Allaah and His Messenger have not praised, and to censure those whom Allaah and His Messenger have not censured. It also causes them to have walaa (love and allegiance) and ‘adaa (enmity and hatred) based upon their own self-desires, not upon the Religion of Allaah and His Messenger … So whosoever does this will only bring about fitan (trials and discord) between the people.”4

PRESERVING THE LOVE AND UNITY

Shaykh ‘Abdul-‘Azeez bin Baaz – hafidhahullaah – said:

“The Religion of Allaah orders to judge (with justice) in all matters, and not to have walaa (love, loyalty and allegiance) with your brother merely because he agrees with you, or to have ‘adaa (enmity and being distant) from him merely because he disagrees with you on a certain opinion or issue. This is not from justice at all! The Companions – radiallaahu ‘anhum – differed in various issues, yet this did not affect the happiness and sincerity between them, nor their walaa and love for each other – may Allaah be pleased with them all. So the Believer acts upon the Sharee’ah (Prescribed and Divine Islaamic Law) of Allaah, follows the truth, gives priority to the evidences before anyone – yet in doing so, he does not oppress his brother, nor negate doing justice to him when he differs regarding any issue of ijtihaad in which the evidences are not so apparent. Likewise is the case for those issues in which differences occur due to a different interpretation of the text. So, in such instances he is excused, and it is upon you to sincerely advice him, and to love only the good for him, and not to split-up, nor to have enmity and hatred between you and your brother – and there is no might, nor any power, except with Allaah. “5

1. Majmoo’ Fataawaa (20/164) of Ibn Taymiyyah.
2. Majmoo’ Fataawaa (11/512).
3. Majmoo’ Fataawaa (3/346-347).
4. Minhaajus-Sunnah an-Nabawiyyah (5/255).
5. Majmoo’ Fataawaa wa Magaaalaat Mutanawwi’ah (11346).

[To read this text in Spanish click here]



What’s in a name?


What’s in a name?

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Changing the name of an evil does not render it permissible, but this is how Shaitaan wants to beautify things for us.

Ibn Muhairiz narrated from a man among the Companions of the Prophet صلى الله عليه وسلم that the Prophet صلى الله عليه وسلم said: “People among my Ummah will drink Khamr (intoxicant), calling it by another name.” [Sunan al-Nasaa’ee (5658) and graded as “Saheeh” by Shaikh al-Albaanee. See also Sunan Abu Dawood (3688, 3689) and Sunan Ibn Maajah (3384, 3385, and 4020)]

What an age are we living in...

1. Where KHAMR is called DRINK (booze, beer, spirit etc.)!
2. Where GAMBLING is called (a game of) CHANCE (luck, fortune)!
3. Where SINGING is called ART!
4. Where a BRIBE is called a GIFT!
5. Where FREE-MIXING is called CIVILIZING!
6. Where TABARRUJ (wanton display) is called ELEGANCE!
7. Where NUDITY is called LIBERTY!
8. Where ADULTERY is called TRANSIENT RELATIONSHIP!
9. Where a DAYYOOTH (a man with no protective jealousy for his wife) is called MODERNITY!
10. Where HYPOCRISY is called POLITICS!
11. Where ENJOINING GOOD is called BACKWARDNESS!
12. Where FORBIDDING EVIL is called RIGIDITY!
13. Where LYING is called BLUFFING!
14. Where USURY (interest) is called PROFIT!

We seek Allaah’s refuge from this evil and repent to Him for our sins.

This article has been translated in spanish, click here to read it

Source: http://ilm4all.blogspot.com/2014/02/whats-in-name.html

Tuesday, 4 March 2014

Are You A True Friend?

Be a Caller to Allah’s Religion

 
Be a Caller to Allah’s Religion
 
 
By : Shaykh Salih ibn Abdul Aziz Al-Ash-Shaykh حفظه الله
 
This is an excellent essay for a every Muslim desiring to good for humanity. I highlighted some important points from this  book for practical tips for preachers in every part of the World to act by .
 
1: Calling to Allah’s deen is an enormous task. Allah has favored some of His slaves with this job.
 
2: Allah orders us to call to His religion : Invite to the way of your Lord (An-Nahl 125)
 
3: Allah orders us to be upright callers: So unto this (religion of Islam, alone and this Qur’an) then invite (people) (O Muhammad ), and Istaqim [(i.e. stand firm and straight on Islamic Monotheism by performing all that is ordained by Allah (good deeds, etc.), and by abstaining from all that is forbidden by Allah (sins and evil deeds, etc.)] Ash-Shura 15
 
4: The caller receives countless rewards. The person who follows the correct call to Islam earns the caller a reward.Ex. The person who teaches his family how to pray and orders it earns a reward, like the one praying.
 
5:  Before a person becomes a caller he must have knowledge, but doesn’t mean that he must be a scholar. The caller mustn’t call to anything until he has learned what he invites others to practice and has evidence.
 
6: The caller inviting others to avoid sins, must know the Islamic verdict for these sins with proof.
 
7: Surathul Ankabut is known as Surahtul Fitnah.
 
8: Allah mentioned Nuh’s story in Surahtul Fitnah to show that any person who calls to Allah’s path will be tested and trialed by others.
 
9: The caller isn’t concerned with people accepting, rejecting, or if his dawah had an impact or not, but rather he corrects his own speech and actions.
 
10: Gaining followers isn’t the callers main concern.
 
11: Allah allows people to accept the caller’s invitation as a favor for the caller.
 
12: The origin of every callers’ call is to Tawheed
 
13: The callers’ main reference points for his call are :1) Quran  2)Sunnah  3) actions of the Salaf  4) Ijma
 
14: The caller must always have his resources ready at hand, i.e books, tapes, Cd’s pamphlets etc.
 
15: The caller must always be sincere in his dawah
 
16: The caller must address the people at their proper level of understanding. He mustn’t address them in issues he thinks they need to hear. When he addresses the people in that manner, he has no impact, and when he talks it is as if he’s talking to himself.
 
17: The caller to Allah’s path must place a great importance on the Sunnah of the Prophet صلى الله عليه وسلم.  The Sunnah is needed for the people to know how to eat, sleep, drink ,walk and every dealing of their lives.
 

18: Zad Al-Ma’ad by Ibn Al-Qayyim is an excellent reference book for learning the Sunnah and how to apply it in every aspect of our lives.

We recommend:




Monday, 3 March 2014

“AL-MUSTAFA” IS NOT FROM THE NAMES OF THE MESSENGER

 
“AL-MUSTAFA” IS NOT FROM THE NAMES OF THE MESSENGER (MAY ALLAH RAISE HIS RANK AND GRANT HIM PEACE) – SHAYKH MUHAMMAD BIN SAALIH AL-`UTHAYMEEN رحمه الله
 
This is a question answered by the noble scholar – the Imam ash-Shaafi’ee of our time – Shaykh Muhammad ibn Saalih al-’Uthaymeen, during his explanation of the book al-’Aqeedah as-Safaareeniyyah; (1/72).
 
Question: Al-Mustafaa, is it from amongst the names of the Prophet, may Allah raise him in rank and grant peace upon him?
 
Answer: No, what is apparent is that it is from among his [many] descriptions. What is strange is that among some people - Subhaanallah al-Adheem – is their saying “al-Mustafaa said”, although the Companions were much more zealous in venerating him and more knowledgeable of his virtues than we are.
 
[In spite that] Aboo Hurayrah did not say “al-Mustafaa said” nor did anyone of the Companions say that. That is, in all of the books of Prophetic narrations [what we find is] the Companion saying ” The Messenger said – The Prophet said – Abul Qaasim said – or that which is akin to that. Nonetheless, the people in our present time have been put to trial with formulating expressions and they haven’t looked towards those who preceded them (the Salaf). The reality is, that it is incumbent upon us to look to those who have preceded us. For example, when some of the people these days want to say, “Allah, The Most High said,[instead] they say, “Al-Haqq said “or “This is the statement of Al-Haqq”. There is no doubt that Allah is Al-Haqq Al-Mubeen, yet still you should say “Allah said”. While, there is no doubt that the Prophet, may Allah raise him in rank and grant peace upon him, was more knowledgeable than you and more zealous in venerating Allah than you. Hence, during a discussion if someone desires to speak about Allah, The Mighty, The Sublime what should he say? [He should say] “Allah, The Most High said, for the Prophet said, that Allah, The Most High said (in a Hadeeth Qudsee collected by al-Imam Muslim) “I am the One Who is most free from want of partners”.
 
However, some people desire to be innovative, but innovativeness in the likes of these affairs are not proper. Rather, following the Salaf in these matters is more appropriate than innovativeness.”
 
Translated by Aboo Dihyah Dawud Adib حفظه الله,
 
Yowm al-Ahad, 2 Rabi al-Aakhar, 1435 A.H./February 2, 2014.
 
 
 
 
 
 المصطفى ليس من أسماء النبي صلى الله عليه وسلم
 
-الشيخ محمد بن صالح العثيمين -رحمه الله
 
هذا سؤال أجاب عنه الشيخ محمد بن صالح العثيمين
 
(في شرح العقيدة السفارينية – (1/72
 
: السؤال
 
المصطفى هل هو من أسماء النبي صلى الله عليه وسلم ؟
 
: الجواب
 
لا ، الظاهر أنه من أوصافه . والغريب من أن بعض الناس
 
سبحان الله العظيم يقول : ( قال المصطفى ) ، مع أن الصحابة
 
 رضي الله عنهم أشد من تعظيماً للرسول عليه الصلاة والسلام
 
وأعلم منا بمناقبه ، ما قال أبي هريرة ( قال المصطفى ) ولا قال
 
أي واحد من الصحابة يعني كل كتب الحديث يقول الصحابي
 
.قال رسول الله – قال نبي الله – قال أبو القاسم ) وما أشبه ذلك
 
لكن الناس في الوقت الحاضر ابتُلُوا بصياغة الألفاظ ولم ينظروا
 
إلى من سبقهم ، والحقيقة أنه ينبغي لنا أن ننظر إلى من سبقنا
 
مثل بعض الناس الآن إذا أراد أن يقول : ( قال الله تعالى ) يقول :
 
.قال الحق – وهذا قول الحق ). لا شك أن الله هو الحق المبين )
 
،لكن قل : ( قال الله ). النبي عليه الصلاة والسلام لا شك أنه أعلم
 
بالله منك وأشد تعظيماً لله منك ، إذا أراد أن يتحدث عن الله عز
 
وجل في الحديث ، ماذا يقول ؟ ( قال الله تعالى ) ( قال الله
 
تعالى: أنا أغنى الشركاء عن الشرك ). لكن بعض الناس
 
يريد أن يجدد ولكن التجديد في مثل هذه الأمور لا ينبغي ،
 
اتباع السلف في هذه الأمور أولى من التجديد.
 
__________
 

شرح العقيدة السفارينية – (1/ 72)

HOW SHOULD SISTERS IN ISLAM ADVISE ONE ANOTHER?

 
HOW SHOULD SISTERS IN ISLAM ADVISE ONE ANOTHER?
 
Spring Time
 
“…She advises them, saying to her sister in Islam, “You must avoid mixing with men, you must avoid going out uncovered, and you must be diligent in wearing the proper Islamic head covering when in front of men that are not permissible for you to be uncovered in front of.
 
Allah Most High says:
 
And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts.
 
(al-Ahzaab: 53)
 
And the Most High also says:
 
And they do not display their beauty except in front of their husbands.
 
(an-Noor: 31)
 
So she brings the verses and narrations that are suitable and that contain clarification of what Allah has commanded. She also warns from whatever opposes the pure legislation and clarifies for her sisters in Islam what is obligatory upon all of us while warning from what Allah has prohibited. And that we must cooperate on righteousness and piety and upholding the truth and preserving with patience.”
 
Source: Ash-Shaykh ‘Abdul-‘Azeez bin Baaz, Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah

Translated by Abu Imraan al-Mekseekee and Ummu Maryam

ADVICE TO OLDER SISTERS WHO HAVE PASSED THE AGE OF MARRIAGE

ADVICE TO OLDER SISTERS WHO HAVE PASSED THE AGE OF MARRIAGE

love
 
 
Question 189: I would like your advice concerning a matter that affects me and my fellow sisters. This matter is that it has been written [by Allah] for us that we should live without a husband. We have passed through the age of marriage and we are getting close to menopause. This is the case even though , and all praises are due to Allah and Allah is witness to what I state, we are women of character and we have all earned college degrees. However, this is what is destined for us and all praises are due to Allah. It is simply financial reasons that have kept people from proposing to us. The customs surrounding a marriage, especially in our land, are built upon cooperation between the spouses concerning what will take place in the future. I ask for your advice for me and my sisters.
 
Response: The advice that I direct to such women who have delayed marriage is what was suggested in the question itself: they should turn to Allah with supplications and submission so that Allah may grant them one whose religion and character is pleasing to them. If a person sincerely and resolutely turns to Allah, seeking His help, following the manners of supplications and being free of anything that prevents supplications from being answered, then Allah has said,
 
“And when My servants ask you [Muhammad] concerning me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me”
 
(al- Baqara 186)
 
Another verse states,
 
“And your Lord said, ‘Invoke Me, I will respond to your (invocation)”
 
(Ghafir 60)
 
Allah has stated that the response to the invocation comes after the person responds to Allah and believes in Him. I do not see anything stronger than turning to Allah, supplicating to Him humbling oneself to Him and waiting for the solution. It has been confirmed that the Prophet صلى الله عليه وسلم said,
 
“Know that victory comes with patience, relief with distress and ease with hardship.”
 
[Recorded by Ahmad and others. Al-Albaani رحمه الله  has graded it saheeh. Al-Albaani, Saheeh al-Jami, vol. 2, p. 1151.]
 
I ask Allah for these women and others like them that Allah makes their affairs easy and grants them pious husbands who marry them for betterment in their religion and worldly lives. Ameen
 
And Allah knows best.
 

[By: Shaykh Uthaymeen رحمه الله  - Taken from: Fatwas Regarding Women]