Tuesday 31 December 2013

How does the Muslim connect his ties of kinship if his relatives are non-Muslims?

How does the Muslim connect his ties of kinship if his relatives are non-Muslims?


Question: How does the Muslim connect his ties of kinship if his relatives are non-Muslims?

Answer by ash-Shaikh Dr. Saalih bin Sa’ad as-Suhaymi حفظه الله (Lecturer at the Prophet’s Mosque in Madinah)

الشيخ العلامة صالح بن سعد السحيمي -حفظه الله تعالى: المُدرس بالمسجد النبوي
1. Supplicate for their guidance,
2. Show them good characteristics. So that Allah can put the truth in their heart,    
3. Visit their sick,
4. And call them to Islam.

This is something binding upon you to do.  

Stay overnight in the house of a Christian neighbour

Home deco
ash-Shaikh Mohāmmād bin ‘Abdillāh al-Imām - حفظه الله - Teacher at Dar al-Hadeeth, Ma’bar (Yemen).

Question from Indonesia:  Is it permissible to stay overnight in the house of a Christian neighbour and perform supererogatory prayers in it, knowing that there are crosses inside the house?
Answer: If a person stays at the house of a Christian, for one reason or another, and he needs to pray, it’s required that the place is pure. And the presence of the cross in the home does not affect the person’s prayer as it has no connection to the cross nor does he glorify it or anything. It is permissible to the extent needed. It’s known that the cross is the idol the Christians worship. But as long as this has nothing to do with the cross,  then this does not affect his prayer.

المبيت في بيت النصراني وصلاة النافلة فيه
سائل من أندنوسيا يقول: هل يجوز المبيت في بيت الجار النصراني وأداء الصلاة النافلة فيه، 
علمًا بأنه توجد صلبان داخل البيت؟

ج: إذا بات شخص عند نصراني لأمر ولآخر واحتاج أن يصلي يشترط أن يكون المكان طاهرًا، وأما وجود الصليب في البيت؛ فهذا لا يؤثر على صلاة الشخص ما دام أنه لا علاقة له بالصليب ولا يعظم الصليب، فيجوز بحسب الحاجة مع ما هو المعروف من شؤم الصليب، أنه معبود النصارى، لكن ما دام أن هذا لا علاقة له بالصليب لا يؤثر هذا على صلاته.

12 اضيفت بتاريخ 20 شعبان 1434 | عدد الزيارات 

Monday 30 December 2013

Who will the unmarried woman be with in Paradise?

Who will the unmarried woman be with in Paradise?
Purple, pink and white Wisteria arches. Take me here and ... | Wedding
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a woman is one of the people of Paradise and she did not get married in this world, or she got married but her husband does not enter Paradise, who will she be with?
He answered:
“The answer is based on the general meaning of the verses in which Allaah says (interpretation of the meaning): “Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask” [Fussilat 41:31] and “(there will be) therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever” [al-Zukhruf 43:71].
So if a woman is one of the people of Paradise and she did not get married, or if her husband is not one of the people of Paradise, when she enters Paradise there will be men who did not get married, and those men will have wives from among the hur al-‘iyn and wives from among the people of this world if they wish. Similarly with regard to the woman who did not have a husband, or who had a husband in this world but he did not enter Paradise with her, if she wants to get married then she will inevitably have what she desires, because of the general meaning of these verses”

From Majmoo’ Fataawa Shaykh Ibn ‘Uthaymeen, 2/52.

The ruling on copying voices of famous recitors- collection of fatwas from major scholars

The ruling on copying voices of famous recitors- collection of fatwas from major scholars
Islam in Korea (Korean Muslim) | via Facebook
Bismil-llaah, wal-Hamdulil-llaah, was-Salaatu was-Salaamu ‘alaa Rasoolil-llaah,
Imam Muhammad Naasirud-Deen Al-Albaanee rahimahul-llaah was asked: What is the ruling on copying the voices of recitors?
And he replied:
“I can not find an answer to this question other than his saying peace is upon him: “I and my Ummah are free from pretension”  [this hadeeth has been weakened by An-Nawawee and Al-Haafith Al-'Iraaqee. And stronger that it is the hadeeth of 'Umar: "we have been prohibited from pretension to the guest" As-Silsilah As-Saheehah 2392]  That is one thing, the other thing, it is feared that this will lead to a fitnah where the point of reciting is forgotton and copying becomes the origin and I remembered when you asked this question some lecturers who who copy the Egyptian Kushuk. So the book of Allaah is too noble and too exalted to be recited by copying others. And there is one last thing, his saying peace is upon him: “the best from people to recite whom if you hear him reciting you see him fearing Allaah” And those imitators can not be seen doing so” [Sahihul-Jaami' 2202]. Fatwas of Juddah, tape no 4, minutes 34.39 unti 36.9
Imam Muqbel bin Haadee Al-Waadi’ee rahimahul-llaah was asked: what is the ruling on copying the voices of recitors?
And he replied:
“The advice we give is not to copy because this may distract the person from pondering the Qur’aan and Allaah says: {Do they not reflect upon the Qur’aan, or are there lock upon [their] hearts} Muhammad 24. And bigger than that is if he is copying someone who can carry on reciting until the end of verse and he is weak and unable to do that, so he may go into pretension and harm himself. Yes, it does not reach prohibition but the advice we are giving is not to copy”.
The ‘Al-llaamah Saalih bin Fawzaan Al-Fawzaan hafithahul-llaah was asked: what is your opinion regarding copying the recitors in our era, there are some Imams who copy some recitors in their recitation particularly during the Taraweeh prayer?
And he answered: “there are two kinds of copying the recitors, a one in which he is copying them to perfect the Tajweed and recitation. This is a must-do, the person benefits from the recitors and he reads the Qur’aan correctly. As to copy the voices of recitors, elong the Qur’aan, repeat and prolong on people, this is detested. It causes boredem to the listeners, makes it hard on those who are lead in prayer and brings about a hardship on people”.
The ‘Al-llaamah Bakr bin Abdul-llaah Abu Zayd rahimahul-llaah said in his book Tasheehud-Du’aa (correcting the Du’aa’) p300-318: “the observer will nto find a letter that the companions and those who came after them copied a person who has a pleasant voice when it comes to reciting the Qur’aan. And if it there is, it would have been transmitted, and if it was there then it would have been more incumbent to copy the best whom read the Qur’aan, our Prophet peace is upon him”.
And he said: “in addition, there is a sense of a humiliating subjugation in copying the good voice, and the law instill in souls dignity, honor, elevating brains and singling the following to the way of Prophet-hood alone”.
And he said: “and ponder, is he whom you copied copying someone else or is it out of what he has been gifted from Allaah?”.

And Allaah knows best.

Being preoccupied with criticizing groups and neglecting knowledge

Being preoccupied with criticizing groups and neglecting knowledge

Old books <3
The noble Shaykh Ahmad bin Yahyaa An-Najmee rahimahul-llaah was asked:

Some junior students of knowledge have busied themselves with speaking about people of partisanship [hizbiyyoon]. They spent most of their times in that and they have neglected seeking the knowledge which will benefit them before their Lord, and will distinguish to them the pure from the evil, so that they know the errors of people of partisanship [hizbiyyoon]. Matter of fact, their prime concern is “what is your opinion about so and so” and most of their sittings are dominated by that, to the extent they would accuse others wantonly. So what is your advice and encouragement to those youth to have interest in legal knowledge that will immune them from innovations?
And he replied:
Frankly, it is incumbent not to be excessive in these matters in a way that takes the student of knowledge out of the realm of truth into disputation and wasting time on speech that brings no benefit, rather man keeps going in closed circles. The seeker of knowledge must utilize his time in the obedience of his Lord, and in seeking knowledge and attending study circles. There is no harm if he listens to warning against them (1) and clarifying their characteristics so that he takes his precaution from them. As if we spend all of our times speaking about them and we do not seek the knowledge which benefits us, without a doubt that is a huge and great mistake.
Source: Al-Fataawaa Al-Jaliyyah p27-28
And Shaykh Muqbel bin Haadee Al-Waadi’ee rahimahul-llaah was asked:
It is noticed on some of whom ascribe to Salafiyyah being preoccupied with criticism warning against groups while neglecting seeking knowledge. And others became preoccupied with seeking knowledge and abandoned warning so much so until they said: criticism is not from the methodology of Ahlus-Sunnah. So what is the plausible in this matter?
And he replied:
Those who are preoccupied with criticism and warning are considered neglectful in seeking knowledge and neglectful in criticism. If you look in the biography of Ibn Abee Haatim you will find that he is a major Haafith, in fact he was given the title Shaykhul-Islam, and likewise is Imaam Al-Bukhaaree, Imaam Ahmad bin Hanbal, Yahyaa bin Ma’een, Yahyaa bin Sa’eed Al-Qattaan, Abu Haatim, Abu Zur’ah, Ad-Daaraqutnee, Ibn Hebbaan and Al-Haakim. They have authored beneficial authorship in Tafseer and hadeeth, and they have preserved for us the Sunnah of the Messenger of Allaah peace is upon him and his household. And they have authored beneficial books in Jarh wat-Ta’deel, so this must be combined with that, otherwise the person will be neglectful and deficient.
And I ask you,
By which scale you weigh people if you are ignorant of beneficial knowledge, would you weigh them by desire or by what Shaykh Fulaan said to you? If the Shaykh retracted you retract and if he attacks a group you attack them. This [knowledge] must be combined with that [criticism and warning].
In my opinion, the other party that is preoccupied with knowledge and did not pay attention to Ta’deel is better than the former party, because the former party is handling something that it is not within its capability. However, this party [those who seek knowledge and reject Jarh] has abolished a vital aspect.
[Until he said]
And whoever discourages from Jarh wat-Ta’deel, he is discouraging from the Sunnah. If there is no Jarh wat-Ta’deel, the speech of the caller to Allaah will be like the speech of Alee At-Tantaawee or Muhammad Al-Ghazaalee or Hassan At-Turaabee or Ash-Sha’raawee.
Source: Fadhaa’ih wa NaSaa’ih p111-116 with abridgement.
Arabic text:
الاشتغال بنقد الفرق الضالة والتفريط في طلب العلم-من فتاوى العلّامتين النّجمي والوادعي رحمهما الله
سُئَلَ الشّيخُ العلّامة أحمد بن يحيى النَّجْمي رحمه الله: بعض طلبة العلم الصّغار أشْغلوا أنفسهم بالكلام عن الحزبيّين، وجعلوا في ذلك جُلّ أوقاتهم، وضيّعوا طلب العلم الذي بنفعهم عند ربّهم، ويُبي!ن لهم الخبيث من الطّيب؛ حتّى يعرفوا ما عند الحزبيّين من أخطاء. بل ما أصبح همُّهم إلّا ما رأيك في فلان وما رأيك في فلان، وأصبحتْ غالب جلساتهم في هذا الشّأن، حتّى أنّهم يتّهمون النّاس جزافا. فما هي نصيحتك لهؤلاء الشّباب وحثَّهم على الاهتمام بالعلم الشّرعي الذي يُحصّنهم من البدع؟
فأجاب رحمه الله: الحقيقة أنّ المبالغة في مثل هذه الأمور التي تخرُج بطالب العلم عن نطاق الحقّ إلى الجدل وتضييع الوقت في الكلام الذي لا تنتُج منه فائدة، بل يكون الإنسان يدور في حلقة مُفرّغة. فهذا لا ينبغي، بل يجب على طالب العلم أن يستغلّ وقته في طاعة الله سبحانه وتعالى، وفي البحث عن العلم وحضور الحلقات، ولا بأس أن يسمع التّحذير منهم وبيان صفاتهم حتّى يحذرهم. أمّا لو أنّنا جعلنا كلّ أوقاتنا في الكلام فيهم، ولا نشتغل بطلب العلم الذي ينفعنا، فهذا لا شكّ أنّه خطأ كبير وخطأ عظيم.
المصدر: الفتاوى الجليّة ص 27-28
وسُئِل الشّيخُ الإمام مقبل بن هادي الوادعيّ رحمه الله: يُلاحظ على بعض من ينتسب إلى السّلفيّة الاشتغال بالنّقد والتّحذير من الفرق وإهمال طلب العلم، وآخر اهتمّ بالعلم وترك التّحذير حتّى وصل بهم الأمر أنّهم قالوا: إنّ النّقد ليس من منهج أهل السّنّة في شيء، فما الصّواب في ذلك؟
فأجاب رحمه الله: هؤلاء الّذين يشتغلون بالنّقد والتّحذير يُعتبرون مُفرّطين في طلب العلم ومُفرّطين في شأن النّقد، فَعُلماؤنا إذا نظرْتَ في ترجمة ابن أبي حاتم وجدْتَه حافظا كبيرا بل لُقِّب بشيخ الإسلام وهكذا الإمام البخاري، والإمام أحمد بن حنبل ويحيى بن معين ويحيى بن سعيد القطّان وأبو حاتم وأبو زرعة والدّارَقُطني وابن حَبّان والحاكم، فقد أخرجوا المُؤلّفات النّافعة في علم التّفسير وعلم الحديث، وألّفوا الكتب النّافعة وحفِظوا لنا سنّة رسول الله صلّى الله عليه وسلّم. وأخْرَجوا الكتب النّافعة في الجرح والتّعديل، فلا بُدّ من الجمع بين هذا وهذا وإلّا كان الشّخص ناقِصاً ومُفرِّطا. وأنا أسألُك بأيّ ميزان تَزِنُ النّاس إذا كنت جاهلا بالعلم النّافع، أتَزِنُهم بالهوى أم بما قال لك الشّيخ فلان؟ فإذا تراجعَ الشّيخ فلان تراجَعْتَ وإذا حَمَلَ على طائفة حَمَلْتَ عليها، فلا بُدّ م الجمع بين هذا وهذا.
والطّرف الآخر الّذين يهتمّون بالعلم ولا يرفعون رأسا في التّعديل، فهذا الطّرف في نظري أحسنُ من الطّرف الأوّل، لأنّ الطّرف الأوّل يَتَصدّى لِما ليس من شأنه أن يتصدّى له، لكنّ هذا الطّرف هدمَ جانِبا مُهِمّا. (إلى أن قال) فالّذي يُزَهِّدُ في الجرح والتّعديل فَهُو يُزهِّد في السّنّة، فإذا لم يكن هناك جرح وتعديل فإنّ كلام الدّاعي إلى الله العالمِ الفاضل مثلُ كلام علي الطنطاوي أو مثل، أو مثل كلام محمد الغزالي، أو مثل كلام حسن التُّرابي أو مثل كلام الشّعراوي.
المصدر: فضائح ونصائح ص 111-116 باختصار.
1-It said in the footnotes on this fatwa: this [i.e. warning] refers to people of knowledge who know the deviance that people of innovations are upon.

And Allaah knows best.

Sunday 22 December 2013




What is miseducation and what is your advice to the youth who are in love with those who impersonate students of knowledge?

By: Al-Alammah , Ash-Shaykh Salih ibn Fawzan Al-Fawzan (May Allah preserve him)


Miseducation  is to proclaim to have knowledge. The person claims to have knowledge, but he isn’t knowledgeable. He hasn’t studied with  the scholars. He has only taken knowledge from reading books. This make- believe caller doesn’t stand on any knowledge based principles. Rather, he has only read books and then he goes with his own understanding. In most cases he makes mistakes in issues more than he is correct about.

Falsely educated people:

The Falsely educated person is dangerous to himself and hazardous to others, because he acts fraudulently with Allah’s religion. If a person came to a people and said: “I’m a doctor.” I can treat (this patient or disease), but he doesn’t have any medical degrees. This person hasn’t any single credentials in medicine. Could he be allowed to give therapy?  Could he be allowed to perform surgery and open someone’s stomach - perform an operation on the heart? This is impossible, as well as, this is dangerous, therefore, how can a falsely educated person be allowed to play with Islam?! Acting fraudulently with Allah’s religion is more serious - than playing with someone’s body. Falsely educated individuals need to fear Allah! And refrain from speaking about Allah, without knowledge.  Allah placed speaking about Him ignorantly above Shirk.

“ قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

 “…Say! Indeed my Lord has forbiddenAl-Fawahish(great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.”(Al-A-raf 33)
It is must for those impersonators to fear Allah! And study… They need to learn (the Deen), before they speak.

(This article has been translated in spanish language, click here to check it out)

Courtesy of Alwaraqat.net
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle
Doha, Qatar
Source: http://abuaaliyah90.blog.com/2013/11/04/miseducation-and-falsely-educated-people/

Texto in arabic:  

ما هُوَ التّعَالُم؟ ومَا نَصِيحتُكم للشّبَاب المَفْتُون بالمُتَعَالِمِيْن؟ العلامة صالح بن فوزان الفوزان -حفظه الله-
ما هُوَ التّعَالُم؟
ومَا نَصِيحتُكم للشّبَاب المَفْتُون بالمُتَعَالِمِيْن؟
يجيب الشيخ العلامة
صالح بن فوزان الفوزان 
-حفظه الله-
ما هُوَ التّعَالُم؟
تفريغ يقول السائل:ما هُوَ التّعَالُم؟ ومَا نَصِيحتُكم للشّبَاب المَفْتُون بالمُتَعَالِمِيْن؟الجواب:التعالم: ادعاء العلم، ادعاء العلم، أن الإنسان يدعي العلم وهو ليس بعالم لم يسبق له أن تلقى العلم عن العلماء، وإنما تلقى العلم عن الكتب، والمطالعة فقط، وليس عنده قواعد علمية يبني عليها وإنما يطالع في الكتب ويمشي على فهمه، وقد يكون ما يخطئ فيه أكثر مما يصيب هذا هو.
المتعالم: وهو خطر على نفسه وخطر على الناس لأنه يتلاعب بدين الله -عز وجل-، لو خرج واحد على الناس وقال: أنا طبيب أنا دكتور أنا أعالج وهو ما معه شهادات طبية ما معه شهادات طبية هل يُمَكّن من العلاج؟ هل يمكن من الجراحة وشق بطون الناس والعمليات وإجراء العملية في القلب؟ ما يمكن هذا لأن هذا خطر، فكيف يُمكّن هذا المتعالم يتلاعب بالدين! التلاعب بالدين أشد من التلاعب بالأبدان، فيجب على هؤلاء أن يتقوا الله وأن لا يقولوا على الله بغير علم فإن الله جعل القول عليه بغير علم فوق الشرك.

(قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ)فيجب على هؤلاء أن يتقوا الله وأن يتعلموا أولا، يتعلموا قبل أن يتكلموا . نعم "اهـ

Thursday 19 December 2013

Pamphlet: ‘The ruling on celebrating New Year’s and Christmas’

Pamphlet: ‘The ruling on celebrating

 New Year’s and Christmas’

حكم الاحتفال براس السنة الميلادية وعيد الكريسماس

In the Name of Allah the Most Gracious the Most Merciful
Attached is a pamphlet entitled: ‘The ruling on celebrating New Year’s and Christmas’. It contains Fatwa from Shaykh Ibrahim Aali Shaykh, Shaykh bin Baz, Shaykh Uthameen, and Shaykh Fawzan. If you know an Arabic speaker who can benefit from this, download, print, and distribute. 

source: http://mtws.posthaven.com/hkm-lhtfl-brs-lsn-at-lmyldy-at-wyd-lkrysms

How could a Muslim celebrate Christmas and New Year’s? – By Shaykh Uthaymeen

How could a Muslim celebrate

Christmas and New Year’s?

Shaykh ibn Uthaymeen (rahimahullaah) :
Then what is worse than that; is some Muslims celebrate the New Year, and they glorify it and venerate it, and it is connected to the religious occasion of the Christians; which is; what? The birthday of the Messiah Eesa ibn Maryam peace be upon him. Thus celebrating New Year’s Eve, yes, in relation with the birth of the Messiah; this is rejoicing with their religious rites and practices. And rejoicing with kufr practices—if the person who is pleased with this is safe from disbelief—then it is as ibn Al Qayyim, may Allah have mercy upon him said in his book, ‘the ruling on the dhimmi’ it is more severe than being pleased with drinking alcohol and worshiping the cross.
Thus the affair is very dangerous O brothers. It is not permissible for the person to celebrate Christmas; if he is a Muslim. And it is not permissible for him to congratulate them for this holiday; if he is a Muslim. And it is not permissible for him to respond to this greeting if they congratulate him for this holiday; if he is a Muslim.
Subhan’Allah! Shall we congratulate them for a holiday which is considered as a religious practice? And is this anything other than being pleased with disbelief? But most of those who congratulate them do not intend to exalt their religion or practices, but rather they only intend what; to be courteous. And this is incorrect.
If someone says; I am courteous to them because they are courteous to me and they congratulate me for Eid Al-Fitr and Eid Al-Adha. We say: Alhamdulillah. If they congratulate you with Eid Al-Adha and Eid Al-Fitr, then they have congratulated you for legislated holiday, which Allah has made for His slaves. And it is mandatory for Eid Al-Adha and Eid Al-Fitr to be their holidays, because it is obligatory upon them to accept Islam. But if you congratulate them for Christmas then you are congratulating them for a holiday which Allah has not designated as a holiday.
Thus Christmas has no basis in history and it has no basis in the religious legislation. Eesa ibn Maryam did not command them to establish this holiday. Thus it is either that, which was entered into the religion of the Messiah as innovation and misguidance, or it was prescribed in the legislation of Eesa ibn Maryam but it has been abrogated by the legislation of Islam. Therefore it has no basis by any estimation. Because if we said it is from the innovation of the Christians and it is not from their legislation; then it is misguidance. And if we said it is from their legislation, then it has been abrogated; and to worship Allah with an abrogated religion is misguidance; thus it is misguidance by any estimation. And because it is misguidance, how is it befitting for me—while I am a Muslim—to congratulate them for it?!
And we have answered the issue of them congratulating us for our Eid and us not congratulating them for their holiday because our Eid has been legislated by Allah the Exalted; while their holiday is not legislated. This is because it has either been fabricated in their legislation or abrogated by our legislation.  Thus it has no basis in any regard.
Translated by Rasheed ibn Estes Barbee
Masjid Tawheed wa Sunnah



By: Shaykh Saalih al-Fawzan


O noble shaykh may Allaah protect you. The questioner ask: was it the belief of the salaf to rejoice at the death of the innovator?


The salaf would ask for the guidance of the innovators and people of misguidance. They would supplicate for their guidance. As for rejoicing over theirdeath, then I don't know anything regarding that, but they would supplicate for theirguidance and they would refute their doubts.

Translator: Abu Anas Atif Hasan

السلف كانوا يسألون الهداية للمبتدعة

السؤال: هل كان من معتقد السلف أنهم كانوا يفرحون بموت المبتدعة؟

الجواب: السلف كانوا يسألون الهداية للمبتدعة وأهل الضلال، يدعون لهم بالهداية وأما أنهم يفرحون بموتهم فلا أعلم شيء من ذلك، لكن يدعون لهم بالهداية ويردون على شبهاتهم. نعم.



This article has been translated in spanish language here

Wednesday 18 December 2013

Umm Sulaym as mother

Umm Sulaym as mother
A Girl's Whispers | via Tumblr
Umm Sulaym (may Allah be pleased with her) accepted Al-Islam and she mentioned that:
Abu Anas came after being away and he said: “You have become one who has no religion.” She responded by saying: “I did not, rather I believe in this man.” She began to teach Anas; she would say to him: say: “Laa Ilaaha Illallaah”, say “I bear witness that Muhammad is the Messenger of Allah.” Anas ibn Maalik (may Allah be pleased with him) said it. His father said to her: “Do not corrupt my son.” She would respond by saying: "Indeed I am not corrupting him."
Benefits from this:
1. The companions of the Prophet (sallallaahu alayhi wa sallam) used to command their children with the Tawheed of Allah and the following of the Sunnah of the Prophet (sallallaahu alayhi wa sallam).
2. When a parent accepts Islam, the parent should encourage the child/children to say the two testimonies of faith.
3. Refuting those who speak ill of Islam.
4. Teaching Islam does not corrupt the people, rather it brings about the rectification of the people.
5. The enemies of Islam of the past sought to extinguish the light of Allah with their mouths by speaking ill of Islam and distorting the image of Islam.
6. The enemies of Islam today use the same tactics, which they have learned from their evil predecessors, against the call of Islam.
7. The command to save oneself and family from the hell-fire was being implemented by Umm Sulaym.
8. Umm Sulaym is one of the good examples from the Sahaabiyyaat of a mother.

Source: Siyar A’laam an-Nubalaa 2/305

Monday 16 December 2013

Whoever safeguards the prayer for forty days...

Shaykh Rabee bin Haadee Al-Madkhalee (May Allah preserve him) was asked regarding the following Hadeeth.
Q: The Prophet ( May the prayers and peace of Allah be upon him) said : Whoever safeguards the prayer for forty days, it is written for him Baraa’atan ( i.e he is declared free from two things); he’s declared free from the fire, and from hypocrisy, or as the Prophet (May the prayers and peace of Allah be upon him) said?
A: The hadeeth is on the authority of Anas bin Maalik, he said that the Prophet (May the prayers and peace of Allah be upon him) said: Whoever prays forty days in congregation, wherein he catches the first Takbeer, it is written for him Baraa’atan, (he is declared free from two things); he’s declared free from the fire, and from hypocrisy.(Collected by At-Tirmidhee and was graded authentic by Al-Albani by gathering all it’s chains). We ask Allah to allow all of us to achieve that.
 And this affair is something which is difficult, it requires fighting ones self, and serious diligence. This will not be easy for us except if we (leave) early for every prayer. The athan isn’t called except that a person is around the masjid or in it. (When that is done) then this will be easy for him Allah willing, therefore be diligent upon this good!

Sunday 15 December 2013

The Man And His Wife Cooperating Upon Good

The Man And His Wife Cooperating Upon Good
Flowers + innocence
al-’Allaamah Shaykh Muqbil ibn Haadee al-Waadi’ee ( 
May Allaah bless you all – It is a must that we all cooperate upon good, the man should treat his wife according to the manners of Islaam, and he should aid her upon seeking knowledge, and aid her upon calling to Allaah.
Similarly, the wife should treat her husband in accordance with (the treatment of) Islaam; she should aid him upon seeking knowledge, and aid him upon calling to Allaah and in the proper management of the home.
For indeed, Allaah azza wa jall said, “Help you one another in al-Birr and at-Taqwaa (righteousness and piety); but do not help one another in sin and transgression.” [Soorah al-Maa'idah (5):2] And Allaah’s Help is sought.
[Quoting from his work:  “Majmoo' al Fataawa an-Nisaa'iyyah of Shaykh Muqbil”]
Taken from: 
قال العلامة الشيخ مقبل بن هادي الوادعي رحمه الله تعالى :
 بارك الله فيكم – فينبغي أن نتعاون جميعا على الخير ، الرجل يعامل امرأته معاملة إسلامية ويعينها على طلب العلم ويعينها على الدعوة إلى الله ،
والمرأة تعامل زوجها معاملة إسلامية وتعينه على العلم وعلى الدعوة إلى الله وعلى حسن التدبير لما في البيت .
فإن الله عزوجل يقول: (( وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الْأِثْمِ وَالْعُدْوَانِ )) (المائدة: من الآية2) والله المستعان

[نقلا من كتاب ” مجموع الفتاوى النسائية للشيخ مقبل الوادعي 

Sunday 8 December 2013

The women who have to most blessings...

Aishah رضي الله عنها said: “The women who have the most blessings are those who are the easiest to look after.”

—     [Musnad (no.25120)]

Tuesday 3 December 2013

Music and the downfall of the nation

Music and the downfall of the nation

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Ibn al-Qayyim رحمه الله said:

“And it is known, to the specific and the people in general, that the Fitnah of listening to music and singing is greater than the Fitnah of lamenting* by a large degree.

And what we have witnessed, we and those other than us, and what we came to know through experience is that: Singing and musical instruments have not appeared in a nation, and it spread among them, and they got busy in them, except that Allaah تعالى allowed the enemies to overpower them and afflicted them with famine, poverty and corrupt rulers.

The person of sound intellect contemplates and sees the state the world is in – and Allaah’s help is sought.”

[Madaarij al-Saalikeen (1/496)]

*Lamenting by wailing loudly, beating the cheeks and tearing the clothes are from the acts of the days of ignorance (Jaahiliyyah). In those days women were hired to wail at the death of someone.

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

Sunday 1 December 2013

The Regulations of Khul‘: Dissolution of Marriage

The Regulations of Khul‘: Dissolution of Marriage

Author:Shaykh Saalih bin Fawzan bin ‘Abdullah al-Fawzan
Source:His Book Al-Mulakhas al-Fiqhee: vol. 2, pg. 381-385
Produced by:
Al-Khul‘ is the separation of a husband from his wife, while receiving a return (of monetary gain from her) and using specific statements (to bring about the dissolution of the marriage).
Al-Khul‘ (literally removal or shedding off) was termed with this (descriptive named) because the woman in essence seeks to remove herself from her husband as she would remove or shed off a garment since spouses are the garments of one another.
Allaah, the Most High says (what means): “It is made lawful for you to have sexual relations with your wives on the night of fasting. They are a Lîbaas (i.e. body cover) for you and you are a Libaas for them.” [Surah Al-Baqarah: 187]
It is commonly held that marriage is what binds the spouses together and cultivates a relationship built upon Ma‘roof (righteousness in all of its forms). Stemming from this relationship a family takes form and a new generation is produced.
Allaah the Most High says: “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect.” [Surah Ar-Room: 21]
When this (relationship) is not attained in the marriage – affection and repose is not achieved for one or both of the spouses’ and the situation is foreboding with little chance of reconcilement then the husband is ordered to release her in kindness.
Allaah the Most High says: “…either you retain her on reasonable terms or release her with kindness.” [Surah Al-Baqarah: 229]
“But if they separate (by divorce), Allaah will provide abundance for every one of them from His Bounty. And Allaah is Ever All­ Sufficient for His creatures' need, All­ Wise.” [Surah An-Nisaa: 130]
But if the husband finds repose and comfort, but the wife does not find the same in him as a result of her disliking his traits, physical appearance, deficiency of religion or she fears that she would displease Allaah by not fulfilling his (husband’s) rights and needs; then in this case she may request a separation and dissolution from him while extending to him an offer of monetary gain so as to liberate herself from him.
Allaah the Most High says: “…except when both parties fear that they would be unable to keep the limits ordained by Allaah (i.e. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her (to achieve Al-Khul').” [Surah Al-Baqarah: 229]
This means:
That if the husband or the wife know that they will not fulfill the ordainments of Allaah towards each other if they remain in union, leading to the transgression of the husband on the woman, causing her to disobey him (refuse his cohabitation), then there should be no harm in the woman liberating herself from him by appeasing him financially (to gain discharge). There is also no harm in the husband accepting the remuneration and then letting her go.
The Ruling of al-Khul‘:
The woman can free herself from her husband completely in a just process that is beneficial to both parities. The husband is to cooperate with her in this regard. If he loves her then it is preferred for her to remain with him and have Sabr and not seek to separate.
Khul‘ is Mubaah (permitted) when the proper reasons – alluded to in the previous verses are found. These reasons include both parties fearing that if they remain in union that they will not fulfill the ordainments of Allaah towards each other. (On the other hand) it is Makrooh (disliked) and in the opinion of some scholars it is Haraam (prohibited) to seek Khul‘ without due cause. To this effect, Allaah’s Messenger (saws) said:
“Any woman who asks her husband for a divorce (khul‘) without due cause, then the scent of Paradise is Haraam for her (i.e. she will not smell it).”
[Reported by the five except an-Nasaa’ee] [1]
Shaikh Taqee-ud-Deen (Ibn Taimiyyah) said: “The Khul‘ which is in accordance to the Sunnah is that the woman has an abhorrence to the man (her spouse). She ransoms herself from him in the same way a captive is ransomed.” [2]
If the husband hates her but retains her hoping that she will seek to ransom herself (in so doing producing a profit for himself) then he is Dhaalim (Oppressive and tyrannical). Any monetary gain he receives is thus Haraam and the Khul‘ is invalid (i.e. he is to divorce her and not do Khul‘). Allaah, the Most High says:
“O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them…” [Surah An-Nisaa: 19]
This means that no harm should be inflicted while living together so as to compel her to give back the dowry or not ask for a marital right that she is due by her husband unless it is a censure from the husband to a woman who has fornicated and he seeks to take back what he had graced her with. This instance is sanctioned by Allaah. Allaah says:
“O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse.” [Surah An-Nisaa: 19]
Ibn ‘Abbaas (raa) said explaining this verse:
“This verse pertains to a man who has a woman whom he hates to be in companionship with but he owes her payment of her dowry. So he harms her so that she will relinquish seeking the dowry from him so as to free herself from him. Allaah has prohibited this action when He said: ‘…unless they commit open illegal sexual intercourse.’ Zinaa (adultery) is what is implied. In this instance the husband can take back what he had given her as dowry. He is to compel her to relinquish all the dowry he gave to her and then grant her the Khul‘.”
The Evidence for the Permissibility of al-Khul‘:
The evidence for the permissibility of al-Khul’, when there is a valid cause for it, can be found in the Qur’aan and Sunnah and the Ijmaa‘ (consensus of the scholars):
As for the Qur’aan, we find evidence in the previously mentioned verse wherein Allaah says:
“…except when both parties fear that they would be unable to keep the limits ordained by Allaah (i.e. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her (to achieve Khul').” [Surah Al-Baqarah: 229]

As for the Sunnah, then we find in the authentic narrations:
Narrated Ibn 'Abbas (raa): The wife of Thaabit bin Qais came to the Prophet and said, "O Allaah's Apostle! I do not blame Thaabit for defects in his character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him)." On that Allaah's Apostle said (to her): "Will you give back the garden which your husband has given you (as Mahr)?" She said, "Yes." Then the Prophet said to Thaabit, "O Thaabit! Accept your garden, and divorce her once." [Al-Bukharee] [3]

As for Ijmaa’, then we note that Ibn ‘Abdul-Barr (rahimahullaah) stated: “We do not know of anyone who disagreed (on the validity of Khul‘) except al-Muznee - he is the only one who has stated that the verse [Al-Baqarah: 229] was abrogated by: ‘But if you intend to replace a wife by another and you have given one of them a Qintar (of gold i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?’ [Surah An-Nisaa: 20]”
The following Shuroot (prerequisites) must exist to ensure the validity of al-Khul‘:
1. A valid (legally acceptable) remuneration must be extended
2. The remuneration must be to the spouse who can (is the one to) agree to the separation
3. The husband is not allowed to treat the woman harshly – except where deemed proper – so as to force her to pay him
4. The separation is to be stated with the expressed articulation of Khul‘. To use the statement of Talaaq or that which is known to be a statement of Talaaq with the intention of Talaaq is to be counted as Talaaq (and not a khul‘), which eliminates the man’s power to reclaim her as his wife. He may remarry her with a new ‘Aqd (marital contract and Dowry) even if she has not taken a husband other than him as long as he has not pronounced Talaaq thrice upon her
5. If the man pronounces the separation with the statement as that of Khul‘ or Faskh (dissolution) or ransom (yourself from me) – and does not intend divorce then it is a dissolution of marriage that is not incorporated in the Talaaq count. This is reported from Ibn ‘Abbaas. His proof was from the following verses.
Allaah the Most High says: “The divorce is twice…” [Surah Al-Baqarah: 229]
Then later on Allaah said: “And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” [Surah Al-Baqarah: 230]
So notice Allaah mentioned two divorce pronouncements, then mentioned the Khul‘ then mentioned another divorce pronouncement. Therefore we assess that Khul‘ does not count as a Talaaq pronouncement or else the count would be four (exceeding the limit of three).


[1] Reported from Thawbaan by Abu Dawood (2226), at-Tirmidhee (1190) and Ibn Maajah (2055).
[2] Majmoo‘ al-Fataawaa (32/282)
[3] Reported by Al-Bukhaaree from Ibn ‘Abbaas [(Arab) vol. 9, pg. 389, no. 5273 and ( Eng. ) vol. 7, no. 197]  

Is Khul’ considered a Divorce Pronouncement?

Is Khul’ considered a Divorce Pronouncement?
By Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah)

From Majmoo' al-Fataawaa (vol. 32, pg. 289 – 290, 292)

[Begin Quote from Page 289]

He (rahimahullaah) was asked about al-Khul‘:
“Is Khul‘ considered divorce and is it counted as o­ne of the three divorce pronouncements? Is it (Khul‘) still considered valid without intending divorce and saying the word Talaaq (or its equal)?”

He (rahimahullaah) answered:

This issue has been an issue of great dispute between the Salaf (predecessors) and the Khalaf (contemporaries). The famous opinion in the Madhhab of Al-Imaam Ahmad and his companions is that it (khul‘) is a permanent separation and complete dissolution of the marriage that is not to be incorporated as being from the three Talaaq pronouncements.

Therefore if the man was to perform Khul‘ ten times (to the same woman, remarrying her after each Khul‘) then this is allowed for him as long as he remarries her with a new wedding contract (and its requisites – Dowry, etc.) even if she has not wed another man other than him (between each consecutive remarriage). This is also o­ne of the reported statements of Ash-Shafi‘ee. This has also been chosen and sponsored by a large majority of the Sahaabah. Another group of Sahaabah sponsored it but did not choose it. This is the position of the Jumhoor (overwhelming Majority) of the Fuqahaa of Hadeeth – Ishaaq bin Rahawiyah, Abu Thawr, Dawoud, Ibnul Mundhir, and Ibn Khuzaymah. It is also authentically established as a statement of Ibn ‘Abbaas (radyAllaahu ‘anhu) and his companions – Tawoos and ‘Ikrimah. The second opinion (claims) that it (khul‘) is to be counted as o­ne of the three divorce pronouncements. It is (also) reported as the statement from many amongst the Salaf. It is the opinion of Abu Haneefah, Maalik and o­ne of the opinions of Ash-Shafi‘ee. Some claim it was his most recent verdict. It is also reported as o­ne of the statements of Ahmad. They report narrations from ‘Umar, ‘Uthmaan, ‘Alee and Ibn Mas‘ood (to support their position). But we find that Imaam Ahmad and numerous others from the Imaams of Knowledge of Hadeeth (Scholars of Hadeeth) – Ibnul Mundhir, Ibn Khuzaymah, al-Bayhaqee and others – have declared (with evidence) that the narrations attributed to them (‘Umar, ‘Uthmaan, ‘Alee and Ibn Mas‘ood) are da‘eef (Weak and unsubstantiated). The o­nly authenticated narration is that which is reported from Ibn ‘Abbaas (radyAllaahu ‘anhu) that Kkul‘ is Faskh or dissolution and not Talaaq. Ash-Shafi‘ee himself stated we do not know the condition of the reporter of the narration of ‘Uthmaan – whether he is Thiqah (trusted) or other than Thiqah?

Therefore we establish that they (the holders of the second opinion) did not authenticate the narrations attributed to the Sahaabah. o­n the other hand they admitted that they did not know the authenticity of the narrations.

Further, we know that no o­ne from the scholars authenticated those narrations attributed to the Sahaabah stating that Khul‘ was to be counted (and dealt with) as an irrevocable Talaaq that is counted as o­ne of the three pronouncements.

Furthermore, we report the Saheeh narration that ‘Uthmaan ordered a woman in the state of Khul‘ to wait o­nly o­ne menstrual cycle (before remarrying) to have Istibraa’ (prove that she is not pregnant from the previous husband). He stated to her: “You do not have ‘Iddah or waiting period (other than Istibraa’).” This proves that he deemed khul‘ a complete separation that was not divorce, since (the regulations of) Talaaq for the woman who has been entered upon (cohabited with her partner) that she must wait three Quroo’ (menstrual cycles) as is explicitly stated in the Qur’aan and the consensus of the Muslims (scholars). This of course is dissimilar to the state of Khul‘.

In the authentic Sunnah and Athaar (narrations) of the Sahaabah, we see that the waiting period is Istibraa’. That is the opinion of Ishaaq, Ibnul Mundhir and others. It is also o­ne of the two reported statements of Ahmad. Ibn ‘Abbaas also permitted the return of a woman who had been divorced twice and was separated finally with a khul‘ to return to her husband without marrying another man before returning to him. Ibraheem bin Sa‘d bin Abee Waqaas asked Ibn ‘Abbaas about this issue when he was appointed by Az-Zubair as the custodian of Yemen. He said to Ibn ‘Abbaas (radyAllaahu ‘anhu) that the majority of Talaaq in Yemen was that of Fidaa’ – woman ransoming herself or Khul‘. Ibn ‘Abbaas (radyAllaahu ‘anhu) responded: “To pay to dissolve the marriage is not Talaaq. People have erred in labeling it.” Ibn ‘Abbaas then recited: “The divorce is twice, after that, either you retain her o­n reasonable terms or release her with kindness.

And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allaah (i.e. to deal with each other o­n a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allaah, then there is no sin o­n either of them if she gives back (the Mahr or a part of it) for her Khul' (divorce). These are the limits ordained by Allaah, so do not transgress them. And whoever transgresses the limits ordained by Allaah, then such are the wrongdoers. And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” [Surah Al-Baqarah: 229-230]

Ibn ‘Abbaas then said: “Allaah mentions after (sanctioning) al-Fidyah or Khul‘ after two pronouncements of divorce that if “he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband.” This incorporates al-Fidyah specifically and other than it in general. If Fidyah (Khul‘) were counted as Talaaq then the count would have been four. This is also the famous statement reported from Ahmad and from the companions of Ibn ‘Abbaas.. 

[End quote from page 290]

[Begin Quote from Page 292] 

Those from amongst the Fuqahaa who followed what was (erroneously) attributed to the Sahaabah that Khul‘ is to be counted as an irrevocable Talaaq were under the impression that they were authentic narrations. They did not posses the ability (resources) to be critical of these particular Athaar and distinguish the Saheeh from the Da‘eef. o­nly Imaam Ahmad (at that time) and his peers from like caliber scholars possessed the resources to weed out those narrations. Therefore those who reported the statements of the Sahaabah who differed with Ibn ‘Abbaas and his companions from the Sahaabah did not know that there was nothing authentically reported to dispute his authentically reported narrations. [1]
[End Quote from Page 292]
[1] Translator's Note: For further analysis and discussion see Zaad al-Ma‘aad of Shaikh-ul-Islaam Ibnul Qayyim (rahimahullaah). See volume 5, page 150 – 156 Translated By Yahya Ibrahim