Friday, 31 January 2014

Sister who seeks knowledge through books and tapes which are translations...


Shaykh Abdullah al-Ghudayan was asked the following question (mp3) regarding a sister who seeks knowledge through books and tapes which are translations and whether she is allowed to teach in the mosque:
أَحْسَنَ اللهُ إِلَيكُمْ وِبَارِكَ اللهُ فِيكُمْ ، وَهَذَا سُؤَالٌ تَسْأَلُ السَّائِلَةُ تَقُولُ : الْمُسْلِمَةُ الَّتِي طَلَبَت الْعِلْمَ عَنْ طَرِيقِ الْكُتُبِ وَالْأَشْرِطَةِ الْمُتَرْجَمَةِ وَلَدَيهَا فُرْصَةٌ لِلْاِتِّصَالِ بِالْعُلَمَاءِ بِمَا يُشْكِلُ عَلَيهَا ، هَلْ يَجُوزُ لَهَا أَوْ يُمْكِنُ لَهَا أَنْ تُدَرِّسَ الْمُسْلِمَاتِ فِي الْمَسْجِدِ بَنَّاءاً عَلَى عَدَمِ وُجُودِ أحَدٍ غِيَرِهَا لِتَعْلِيمِهِنَّ لِلْأُمُورِ الأخلاقية وَالْعَقِيدَةِ وَالْمِنْهَجِ ؟
May Allaah be benevolent to you and bless you. And this question, the female questioner says: A muslim woman who seeks knowledge through the route of translated books and cassettes and she has the opportunity to contact the scholars for matters that become difficult for her (to understand). Is it permisible for her, or possible for her to teach other Muslim women in the mosque built upon the situation of there not being anyone besides her to teach them matters of etiquette, creed and methodology?
The Shaykh answered:
من المعلوم أنَّ الشخص يأخذ العلم من أفواه العلماء ويأخذ كل علم من الشخص المتمكِّن في هذا العلم، فعندما يريد أن يأخذ علم تفسير القرآن يأخذه عن شخص متمكِّن في هذاالعلم وهكذا سائر العلوم الأخرى هذه وسيلة.والوسيلة الثانية: أنَّ الشخص يقرأ الكتب؛ ولكن لا يقرأ الكتب ويعتمد عليها إلا إذا كان مؤهَّلا لفهمها على وجه صحيح، لأنه إذا كان عنده قصور في فهمه فقد يفهم الشيء على غير وجهه وبعد ذلك يتكلم بما فهم وما تكلم به يكون خطأ فيعمل الناس بما فهَّمهم به على سبيل الخطأ فيتحمَّل إثمهم.
وبالنسبة لهذه المرأة أنا أنصحها أنها لا تدرِّس بناءً على أنها تقرأ الكتب بدون أحد يفهِّمها هذه الكتب. هذا الجواب عن هذا السؤال.
It is known that a person takes knowledge from the mouths of the scholars and takes every (type) of knowledge from the person who is grounded in this knowledge. So when you wish to take knowledge of tafseer of the Qur'ann you take it from a person grounded in this knowledge and likewise for all the other sciences. This is one means.The second means is that a person reads books, but he does not read books and depend on them unless he is fit and capable of understanding them upon the right way. Because if he had deficiency in his understanding he may understand something upon other than the correct way and afterwards he may speak with what he has understood and what he speaks with is a mistake, then the people act upon what he has made them to understand erroneously and hence he will carry the burden of their sin.
And in relation to this woman, I advise her that she does not teach because she reads from (translated) books without anyone to make her understand these books. This is the answer to this question.



Imaam Al-Awzaa’ee (rahimahullaah) said:

”If Allaah wishes to deprive a slave of the blessings of knowledge (i.e. due his own fault), Allaah places [الأغاليط] upon the tongue of that person” [1]

 [الأغاليط--i.e. obscure and difficult affairs, which are pursued through blameworthy argumentation, corrupt intentions in seeking answers to questions—increasing him in doubts and blameworthy argumentation. And due to him being in pursuit of obscure affairs which have no benefit and not seeking the correct understanding intended by Allaah and His Messenger (in the Qur’aan and Sunnah), and the knowledge of the boundaries of the sharia pertaining to actions; then indeed he has wasted his time and is deprived of the blessings contained in knowledge]

[1] [Source: Jaami Bayaanil Ilm Wa-Fadlihi of Ibn Abdul Barr (rahimahullaah) 1087]

Taken from

A remarkable statement relayed by Aboo Uways رحمه الله from Hasan al Basri رضي الله عنه on the value of brotherhood

A remarkable statement relayed by Aboo

Uways رحمه الله from Hasan al Basri رضي

الله عنه on the value of brotherhood


Thursday, 30 January 2014

Advice to the Male-Guardians of Women


Advice to the Male-Guardians of Women
Shaikh Saalih Al-Fawzaan حفظه الله تعالى  was asked: “What is your advice to the male guardians of certain women that are lax when it comes to the issue of the Hijaab and who are engrossed in exposing their alluring bodily features to male-strangers in the markets and other places? What is the role of a woman’s male guardian in safeguarding her Religion?”
So he replied: “Allaah says: ‘Men are the protectors and maintainers of women because Allaah has favored some of them (i.e. men) over others (women).’ [Surah An-Nisaa: 34]
Allaah has enabled and entrusted men to take care of and be responsible for women. And He commanded the women to obey Him and forbade them from disobeying Him. This includes the Hijaab.The Hijaab is one of Allaah’s commandments. So therefore it is an obligation on her male-guardian to require her to wear it, regardless is he is her direct male-guardian such as her father, son, brother or someone who has guardianship over her, or if he is the general guardian, such as the Muslim ruler who may mandate the Muslim women to wear the Hijaab.
So the Muslim ruler may oblige the women of his country to wear the Hijaab, in the general sense, while the male guardians in charge of households may oblige the women who live in their homes to wear the Hijaab (in the specific sense). They are responsible for these women. If the women knew that the general ruler in charge of her affairs as well as her specific male-guardian oblige her to obey Allaah and abandon disobeying Him, she would not put up any resistance in these matters. But when the male-guardians show laxity in these matters, the women become audacious. And there are callers to evil, lewdness, and hypocrisy behind them who encourage them to unveil and take off the Hijaab.

So the matter today is dangerous. It is incumbent upon a woman’s male guardians – both the general and the specific ones – to assist and aid one another in obliging the women to abide by the Hijaab. It is also an obligation upon the male guardians, may Allaah grant them correctness, to silence the tongues of those who invite to evil and corruption – those who call to unveiling and to the removal of the Hijaab. This is what Allaah has entrusted them with.”
[Ta’ammulaat fee Awaakhir Surat-il-Ahzaab: 47-48]

Wednesday, 29 January 2014



Question: What are the most important considerations a young lady should make when choosing a husband? If she refuses someone simply for economic or worldly reasons, will that expose her to the punishment of Allaah?
Response: The most important attributes that a woman must look for in selecting a husband are character and piety. Wealth and lineage are secondary considerations. The most important aspect is that the proposed groom be a person of piety and proper behavior. The person of proper behaviour and piety will not do his wife wrong. Either he will keep her in a way that is proper or he will leave her to go free in the best way.
Furthermore, the person of religion and behavior may be a blessing for her and her children. She may learn manners and religion from him. If he does not have those characteristics, she should stay away from him, especially if he is one of those who is lax with respect to performing the prayers or if he is known to drink alcohol, may Allaah save us. As for those who never pray, they are disbelievers. Believing women are not permissible for them nor are they permissible for the believing women. The important point is that the woman should stress character and piety. If he is also of a noble lineage, that is to be preferred. This is due to the Messenger of Allaah’s (sal-Allaahu `alayhe wa sallam) statement:
«If a person whose religion and character you approve of comes to you, then marry him».
However, if he is also suitable [in other ways, such as economics standing and so forth], that is better.

Shaykh Ibn ‘Uthaymeen | Fataawa al-Mar’ah | Published: 18 October 1999

Monday, 27 January 2014

Ruling on having a wedding in the masjid...

Ruling on having a wedding in the masjid...

Q: What is the ruling on having a wedding in the mosque?
Shaykh al-Albaani:
“An innovation.”
[silsilat ul-hudaa wa nnoor 132/17 - asaheeha translations]
Conducting Marriages in the Mosque
by: Shaykh Haanee al-Jubayr, presiding judge an the Mecca District Court
Conducting marriages in mosques is a common practice. The people of Mecca and Jeddah, for instance, are quite keen on holding their marriages in al-Masjid al-Haraam, since the mosque is quite close to them. This has led some people who are concerned with following the Sunnah to ask whether this practice is actually sanctioned by the Sunnah.
First, we must consider the hadeeth evidence. To start with, there is a hadeeth where it is related that the Prophet (peace be upon him) said: “Announce the marriage, hold it in the mosques, and beat tambourines on its occasion.” [Sunan al-Tirmidhee (1089) and Sunan al-Bayhaqee (7/290 – 15065)]
However, the hadeeth has a weak chain of transmission, since it contains the narrator `Isaa b. Maymoon, who relates the hadeeth from al-Qaasim b. Muhammad from `Aa’ishah from the Prophet (peace be upon him).
Al-Bayhaqee says: “`Isaa b. Maymoon is a weak narrator.”
Al-Tirmidhee says: “`Isaa b. Maymoon al-Ansari is considered weak in hadeeth.”
Al-Dhahabee informs us that al-Bukhari said: “`Isaa b. Maymoon who relates the hadeeth ‘ Announce the marriage …’ is a weak narrator who amounts to nothing.” [Mizan al-I`tidal (3/326)]
Al-Dhahabee also informs us that `Abd al-Rahmaan b. Mahdi said: “I confronted him (`Isaa b. Maymoon) about it and said: ‘What are these hadeeth that you relate from al-Qaasim from `Aa’ishah?’ He replied: ‘I will not repeat them again.’” [Mizan al-I`tidal (3/325)]
Al-Albaani declares this hadeeth to be weak, both in Irwaa’ al-Ghaleel (1993) and in Silsilah al-Ahadeeth al-Da`eefah (978).
I am not aware of any authentic hadeeth where the Prophet either commanded or prohibited holding marriages in the mosques. I have, at least, not come across anything of the sort. Shaykh al-`Uthaymeen confirms this in his commentary on the Hanbalee legal treatise Zaad al-Mustaqni`, where he comments on the issue of whether it is preferred to hold marriages on a Friday, saying:
Ibn al-Qayyim mentions that it is appropriate for the marriage to be held in the mosque as well (as on a Friday) due to the honor of the time and the place. However, this is questionable on both counts, unless there is something in the Sunnah to establish it. If there is, then good and well. However, I know of nothing in the Sunnah to attest to it. [Al-Sharh al-Mumti` (5/132)]
With regard to the practice of the Prophet (peace be upon him) we have what is related in the following hadeeth about the woman who approached Allah’s Messenger (peace be upon him) and offered herself to him in marriage:
She said: “O Messenger of Allah, I have come to you to entrust myself to you.”
A person from amongst his Companions stood up and said: “O Messenger of Allah, marry her to me if you have no need of her.”
He (the Prophet) said: “Is there anything with you (which you can give to her as a dowry)?”
He said: “No, O Messenger of Allah. By Allah, I have nothing.”
Thereupon Allah’s Messenger (peace be upon him) said: “Go to your people (family) and see if you can find something.”
He returned and said: “I have found nothing.” Allah’s Messenger (peace be upon him) said: “See, even if but an iron ring.”
He said to him: “Do you know any part of the Qur’an?” He said: “I know such and such chapters (and he counted them).”
Thereupon Allah’s Messenger said: “Go. I have given her to you in marriage for the part of the Qur’an which you know.” [Saheeh al-Bukhari (5149) and Saheeh Muslim (1425)]
Ibn Hajar al-`Asqalani, in his commentary on this hadeeth, informs us that in a narration of this hadeeth from Sufyan al-Thawri, it is mentioned that this incident took place in the mosque. [Fath al-Bari (9/113)] Here we have a situation where the Prophet (peace be upon him) conducted a marriage in a mosque, though admittedly, it appears that the location was more incidental than intentional.
Secondly, when we turn our attention to the opinions of the jurists, we find the jurists of all four schools of thought to be agreed that it is Sunnah to hold the marriage in the mosque.
Ibn Taymiyyah says: “It is preferable to contract the marriage in the mosque.” [Majmoo`al-Fataawaa (32/18)]
Ibn Qasim writes: “It is Sunnah to hold it in the mosque. This is what Ibn al-Qayyim said, and he is a trustworthy, erudite scholar who does not declare something to be Sunnah except when there is a legitimate basis for doing so.” [Haashiyah al-Rawd al-Murbi` (6/243)]
Lastly, we need to consider that the reason for contracting the marriage in the mosque is to seek the blessings of doing so in that location. Al-Mubaarakfooree, in his commentary on Sunan al-Tirmidhee discusses the hadeeth “Announce the marriage, hold it in the mosques, and beat tambourines on its occasion” and says:
With respect to the statement “hold it in the mosques ”, this is either on account of it making the marriage easier to announce publicly or to attain the blessings of the location.” [Tuhfah al-Ahwadhee (4/210)]
Without doubt, Allah has made certain locations more blessed than others, and mosques are among these locations. The Prophet (peace be upon him) said: “The most beloved places in the land to Allah are its mosques.” [Saheeh Muslim (671)]
The share of blessings held by al-Masjid al-Haraam in Mecca is greater. Allah says:“Glory be to Him who betook His servant for a swift journey by night from al-Masjid al-Harâm to al-Aqsâ Mosque whose precincts We did bless.” [Surah al-Israa' : 1]
The Prophet (peace be upon him) said about Mecca : “Indeed, it is the best of Allah’s Earth and the most beloved of Allah’s Earth to Allah.” [Musnad Ahmad (4/305) and Mustadrak al-Haakim (3/7) with an authentic line of transmission]
What remains, however, is the question of how we are supposed to realize the blessings of these localities.
`Urwah relates from `Aa’ishah that she said: “Allah’s Messenger (peace be upon him) married me in the month of Shawwaal and consummated the marriage in the month of Shawwaal. So then, which of the Prophet’s wives was more favored by him than me?”
`Urwah then comments that `Aa’ishah used to prefer that the women of her acquaintance enter upon their marriages in the month of Shawwaal. [Saheeh Muslim (1423)]
This hadeeth provides us with two things. The first is that it dispenses with the superstitious hatred of contracting or consummating a marriage in the month of Shawwaal that used to exist amongst the pagan Arabs before Islam.
More important for what we are discussing is that the hadeeth shows us the permissibility of following the mere action of the Prophet (peace be upon him) even when there is no evidence that the circumstances surrounding the action were specifically intended or were anything other than a coincidence. If the Prophet (peace be upon him) had specifically intended the month of Shawwaal as the time for the marriage and for consummating the marriage, he would certainly have expressed this in unequivocal terms, since his words provide a more decisive indication of such things than his actions.
The mere fact that the Prophet (peace be upon him) conducted a marriage in the mosque prevents us from construing a person’s preference for doing so as an innovation, since giving preference to a place (the mosque) is no different than what `Aa’ishah did by giving preference to a time (the month of Shawwaal).

In brief, we say that it is permissible for a person to give preference to the mosque as the place to conduct a marriage. Doing so is not an innovation or unprecedented act. However, there is no evidence for saying that in Islamic Law it takes the ruling of being something preferred or that it is a Sunnah to hold the marriage in the mosque. At the same time, we do not censure those who regard it as being something Islamically preferred, in consideration of the fact that this is the opinion of many of the greatest scholars.

Sunday, 26 January 2014

What Is More Fitnah The Feet Or The Face?

What Is More Fitnah The Feet Or The Face?
Regarding Allaah’s statement, “…and let them not stamp their feet, so as to reveal what they hide from their adornment.” [Noor(24):31]
Ibn ‘Uthaymeen رحمه الله  says:
“This means that a woman must not strike her foot so as to let it be known what she conceals (from her adornment), such as her ankle bracelets or anything else that she adorns herself with for a man. So is a woman is forbidden (in this aayah) from stamping her feet, for fear of causing fitnah for a man, due to what he hears rom the sound of her ankle-bracelet or its types, then how about exposing the face?
Which of the two is a greater cause for fitnah? That a man hears the sound of tthe ankle-bracelet produced by the foot of a woman, not knowing who she is, nor her beauty nor if she is young or old or if she is unattractive or beautiful. Which of these two is a greater fitnah? This, or that he looks at a woman’s uncovered face that is perhaps beautiful, fair, young, bright, enticing, and which is perhaps beautified with that which attracts fitnah (temptation) and calls for the prohibited look?
Indeed, every man that has an interest in women knows which of the two is a greater fitnah and which is more deserving of being covered and concealed.”

[Taken from "Four Essays On The Obligation Of Veiling" Ch. 2: An Essay On Hijaab, p. 31]

Shaykh Saalih Al-Fawzaan حفظه الله تعالى, when asked if a woman can unveil her face...

When he asked
Shaykh Saalih Al-Fawzaan حفظه الله تعالى, when asked if a woman can unveil her face because of the difference of opinion on this matter, replied:
“No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims. As for the one who fears Allah, he does not use the differences of opinion as an excuse.
Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allah has commanded us to refer back to the Book and the Sunnah.
“And if you differ in anything, then refer it back to Allah and the Messenger if you truly believe in Allah and the last day.” [4:59]
So differences of opinion exist. However, it is not permissible for us to (only) accept the opinion that confirms to our desires and aspirations, whilst rejecting the one that is supported by the evidences just because it contradicts our desires. This is not permissible.
So what is required is to take the opinion that is in conformity with the evidence from the Book and the Sunnah with regard to the Hijab as well as everything else.”
The shaykh then went on to confirm the obligation of a woman veiling her face.
[Ta’ammulaat Fee Awaakhir Suratil Ahzaab, 49-51]

Taken from “Four Essays On The Obligation Of Veiling” p.4

Saturday, 25 January 2014


I have a brother-in-law who rarely prays. I live with my husband’s family and [ the female members of] his family sit with him even if the Imam is praying. What should I do? I am not one of his relatives (mahram). Is there any sin upon me since I do not have the ability to advise him?
If he does not pray, then he is deserving to be boycotted. You should not greet him nor should you respond to his greeting, until he repents. This is because not praying is a greater form of kufr [that takes one out of the fold of Islam]. This is true even if a person does not deny that it is obligatory. This is according to the most correct opinion among the scholars. The Prophet (sallallaahu ‘alaihi-wasallam) said,
“The covenant that is between us and them [the disbelievers] is the prayer. Whoever abandons it has committed blasphemy.” This was recorded by Ahmed and the compilers of the Sunan with a sound chain.
The Prophet (sallallaahu ‘alaihi-wasallam) said, “Between a man and disbelief and polytheism is the abandoning of the prayer.” This is recorded by Imam Muslim in his sahih.
However, if a person denies the obligation of the prayers, then he is a disbeliever according to the consensus of the scholars.
Therefore, it is obligatory upon his family to advise him and to boycott him if he does not repent. It is obligatory to take his matter to the ruler for him to be asked to repent. If he repents,[that is accepted from him]. If he does not repent, he is to be killed. This is because Allah has said in the Qur’an,
“But if they repent and offer prayer perfectly and give zakat, then leave their way free.” (at-Tauba: 5)
Also, the Prophet (sallallaahu ‘alaihi-wasallam) said,
“I have been prohibited from killing those who pray.” [1]
These evidences show that one who does not pray is not to have his “way left free” and there is no prohibition against killing him if he is taken to the authorities and he does not repent. And Allah is the One who provides guidance.
[1]. Recorded by Abu Dawud. Some of the narrators in the chain are unknown. However, due to supporting evidence, al-Albani has called this hadith sahih.See Muhammed Nasir al-Din al-Albani,Sahih Sunan Abu Dawud (Riyadh: Maktaba al-Tarbiyah al-Arabi li-Daul al-Khaleej,1989), vol. 3 p. 931. He discusses it in some detail, although without mentioning that it is recorded by Abu Dawud, in Muhammed Nasir al-Din al-Albani,Silsilat al-Ahadith al-Sahiha (Riyadh: Maktaba al-Maarif,1991), Vol. 5, p. 493
Shaykh `Abdul-`Azeez Bin Baz

Islamic Fatawa Regarding Women – Darussalam Pg.34-36


It would not be far from the truth to say that these words deserve to be inscribed in GOLD INK.
‘O my daughter, if it were deemed unnecessary to give you this advice because of good manners and noble descent, then it would have been unnecessary for you, because you possess these qualities, but it will serve as a reminder to those who are forgetful, and will help those who are wise.
‘O my daughter, if a woman were able to do without a husband by virtue of her father’s wealth and her need for her father, then you of all people would be most able to do without a husband, but women were created for men just as men were created for them.
‘O my daughter, you are about to leave the home in which you grew up, where you first learned to walk, to go to a place you do not know, to a companion to whom you are unfamiliar. By marrying you, he has become a master over you, so be like a servant to him, and he will become like a servant to you.
‘Take from me ten qualities, which will be a provision and a reminder for you:
‘The first and second of them are: be content in his company, and listen to and obey him, for contentment brings peace of mind, and listening to and obeying one’s husband pleases Allaah.
‘The third and fourth of them are: make sure that you smell good and look good; he should not see anything ugly in you, and he should not smell anything but a pleasant smell from you. Kohl is the best kind of beautification to be found, and water is better than the rarest perfume.
‘The fifth and sixth of them are: prepare his food on time, and keep quiet when he is asleep, for raging hunger is like a burning flame, and disturbing his sleep will make him angry.
‘The seventh and eighth of them are: take care of his servants (or employees) and children, and take care of his wealth, for taking care of his wealth shows that you appreciate him, and taking care of his children and servants shows good management.
‘The ninth and tenth of them are: never disclose any of his secrets, and never disobey any of his orders, for if you disclose any of his secrets you will never feel safe from his possible betrayal, and if you disobey him, his heart will be filled with hatred towards you.
‘Be careful, O my daughter, of showing joy in front of him when he is upset, and do not show sorrow in front of him when he is happy, because the former shows a lack of judgment whilst the latter will make him unhappy.
‘Show him as much honour and respect as you can, and agree with him as much as you can, so that he will enjoy your companionship and conversation.
‘Know, O my daughter, that you will not achieve what you would like to until you put his pleasure before your own, and his wishes before yours, in whatever you like and dislike. And may Allaah choose what is best for you and protect you.”
Kinah (a Yemeni tribe).

Recorded in al-Aghani by al-Asbahani رحمه الله  (tuhfat ul-Arus pg. 91-92).

Friday, 24 January 2014

Piercing a girls’ nose or ear...

Shaykh Muhammad al-Saalih al-‘Uthaymeen رحمه الله  was asked about piercing a girls’ nose or ear for the sake of beautification.
The correct view is that there is nothing wrong with piercing the ear, because one of the aims that is achieved by that is wearing permissible jewellery. It is known that the women of the Sahaabah had earrings that they wore in their ears. The pain is light, and if the piercing is done when the girl is small, it heals quickly.
With regard to piercing the nose, I do not remember that the scholars said anything about it, but it is a kind of mutilation and deforming of the appearance as we see it, but perhaps others do not see it that way. If a woman is in a country where putting jewellery in the nose is seen as a kind of adornment and beautification, there is nothing wrong with piercing the nose.
Majmoo’ Fataawa Ibn ‘Uthaymeen (4/137).
Shaykh Saalih al-Fawzaan حفظه الله said:
There is nothing wrong with piercing the ears of a girl in order to put jewellery in her ears. This is still done by many people, and even at the time of the Prophet صلى الله عليه وسلم women used to wear jewellery in their ears and elsewhere without being rebuked for it.
With regard to it hurting the girl, the purpose of it is in her interests, because she needs jewellery, and to adorn herself. Piercing the ears serves a permissible purpose and is allowed because of need. Just as it is permissible to carry out surgery and cauterize her if that is needed on medical grounds, it is also permissible to pierce her ear in order to put jewellery in it, because it is something that she needs, and it is something that does not hurt very much, and does not have a great effect on her.
Fataawa al-Shaykh al-Fawzaan (3/324).

سئل الشيخ محمد بن صالح العثيمين :
عن حكم ثقب أذن البنت أو أنفها من أجل الزينة ؟
فأجاب : [ الصحيح أن ثقب الأذن لا بأس به ، لأن هذا من المقاصد التي يتوصل بها إلى التحلي المباح ، وقد ثبت أن نساء الصحابة كان لهن أخراص يلبسنها في آذانهن ، وهذا التعذيب تعذيب بسيط ، وإذا ثقب في حال الصغر صار برؤه سريعاً .
وأما ثقب الأنف : فإنني لا أذكر فيه لأهل العلم كلاماً ، ولكنه فيه مُثلة وتشويه للخلقة فيما نرى ، ولعل غيرنا لا يرى ذلك ، فإذا كانت المرأة في بلد يعد تحلية الأنف فيها زينة وتجملاً فلا بأس بثقب الأنف لتعليق الحلية عليه ] . انتهى كلام الشيخ .
المصدر : "مجموع فتاوى ورسائل الشيخ ابن عثيمين" (4/137) .

قال الشيخ صالح الفوزان – حفظه الله - :

لا بأس بثقب أذن الجارية لوضع الحلي في أذنها ، ومازال هذا العمل يفعله الكثير من الناس ، حتى كان في عهد النبي صلى الله عليه وسلم ، فإن النساء كن يلبسن الحلي في آذانهن وغيرها من غير نكير‏ .‏
وأما كونه يؤلم الجارية : فالمقصود بهذا مصلحتها ؛ لأنها بحاجة إلى الحلي ، وبحاجة إلى التزين ؛ فثقب الأذن لهذا الغرض مباح ومرخص فيه لأجل الحاجة ، كما أنه يجوز جراحتها للحاجة وكيها للحاجة والتداوي ، كذلك يجوز خرق أو ثقب أذنها لوضع الحلي فيه ؛ لأنه من حاجتها ، مع أنه شيء لا يؤلم كثيراً ، ولا يؤثر عليها كثيراً ‏.‏
" فتاوى الشيخ الفوزان " ( 3 / 324 ) .

Thursday, 23 January 2014



‘… Transmitted by Umm Ja’far bint Muhammad bin Ja’far that Faatimah the daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam) said: ‘O Asmaa’, I am repulsed by what is done to the women – at the time of death – when they lay a piece of cloth over the woman that describes her shape.”
Asmaa’ responded: “O daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam); should I not show you something that I saw done in Abyssinia?”
So she called for some palm branches of clover and then after dying it, laid the cloth upon Faatimah. Faatimah exclaimed, “How nice and beautiful! It distinguishes the woman from the man (i.e. it does not describe the body shape). When I die, I want you and ‘Alee to wash me and do not allow anyone else to enter.”
[It was related by Aboo Nu’aym in al-Hilyah and by al-Bayhaqee.]
Now look at Faatimah the daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam) how she disliked and found it shameful that the clothing of the dead woman describes the (dead) woman’s body!
Therefore, there is no doubt that which describes a woman when she is alive is worse and worse! So let the Muslim women of today ponder and think on this. The Muslim women of today who dress up in tight clothing which describes her breasts, her waist, her buttocks, her legs and other body parts. Then (let the women) seek forgiveness of Allaah ta’aalaa (the Exalted) and repent to Him.”

[Taken from the book entitled: جلباب المراة المسلمة في الكتاب والسنة - The Jilbâb of the Muslim woman as in the Qur'ân and Sunnah, pg.89. Authored by Al Imâm, Al Mujaddid, Al Muhaddith, ash-Shaykh Al-Albâni]

Wednesday, 22 January 2014

What is the ruling on leaving the children with the non-Muslim relatives?

What is the ruling on leaving the children with the non-Muslim relatives?

Shaykh Alee Ar-Ramlee حفظه الله .

Question three: What is the ruling on leaving the children with the non-Muslim relatives or the non-Muslim grandmother, example: a Muslim woman has a children and she leaves them with them [non-Muslim relatives] and says: she trusts them more than others, though there is a Muslim in-law. So is it permissible for this Muslim woman to leave her kids with her non-Muslim mother?

Answer: With a condition, she is assured that she does not teach the kids her religion, if she is assured then there is no harm, and if she is not assured then it is impermissible.

Translated by Abu Bakr bin Ahmad Ath-Thibyaanee on 1435AH.

What is the ruling on visiting the non-Muslim relatives?

What is the ruling on visiting the non-Muslim relatives?

Shaykh Alee Ar-Ramlee حفظه الله .

Question two: What is the ruling on visiting the non-Muslim relatives to give them da’wah but they are forbidden matters in their houses like pictures, television and they may play music while we are there. Is it permissible for us to go to them in such case?

Answer: If they advised them that they put away these forbidden matters at least while they are visiting them then there is no harm, as for them to sit while these forbidden matters are there then no.

Translated by Abu Bakr bin Ahmad Ath-Thibyaanee on 1435AH.

Is it permissible for the Muslim woman to host her relatives...?

Is it permissible for the Muslim woman to host her relatives...?

Shaykh Alee Ar-Ramlee حفظه الله .

Question one: Briefly, is it permissible for the Muslim woman to host her relatives who are either Muslims but do not adhere to Islamic Hijaab or non-Muslims but come wearing the cross, so what should be done in such condition?


Alhamdulillaah, waS-Salaatu was-salaamu ‘alaa rasoolil-llaah,

Of course in such condition, the obligation is to give advice, if they come they are not kicked out, they should be allowed to enter but they should be advised and it is clarified to them. Some Christian came to the Messenger صلى الله عليه وسلم  wearing the cross, the Messenger صلى الله عليه وسلم  allowed him in then spoke to him about that and advised him, and he removed the cross after the advice. So such people are allowed to enter and advised and it is clarified to them that it is unlawful.

Me: yes, what if they did not heed the advice, what should be done?

Shaykh Alee حفظه الله : the origin for the Muslim is not to have friendship from Jews and Christians and disbelievers that is the origin, it is impermissible to take them as friends, and they can only be advised.

Me interjecting: afwan, they said that they are their relatives, not their friends.

Shaykh Alee حفظه الله : if they are their relatives they should advise them, they should say to them: if you want to come to me, do so without their forbidden things, if they agree then they can come and if they did not agree they cannot come.

Translated by Abu Bakr bin Ahmad Ath-Thibyaanee on 1435AH.

Tuesday, 21 January 2014

A benefit from the explanation of hadeeth “the dunyaa is the prison of believer”-Ibn Qayyem rahimahul-llaah


Imaam Ibn Qayyem Al-Jawziyyah rahimahul-llaah said in Badaa’i’ul-Fawaa’id, vol 3:
There are two sound explanation of “the dunyaa is the prison of believer”:
1-The belief of believer restrains him from the prohibited, while the disbeliever acts loosely.
2-Considering the consequences, if the believer is the most luxurious in dunyaa, it will be his prison compared to his abode in Paradise. And the disbeliever is his opposite, if he is the most miserable in dunyaa, it will be his paradise compared to his abode in hellfire.
And in the footnote of this benefit:
A Jewish slave asked a prestigious Muslim scholar about this hadeeth looking at their conditions, and the scholar replied on spot: “when you meet the torment of Allaah tomorrow, this [dunyaa] would be your paradise. And when I meet the luxury of Allaah tomorrow, this [dunyaa] would be my prison”. At-Tabaqaat As-Saniyyah by At-Tameemee 4/60.

Notice: the book Badaa’I’ul-Fawaa’id is different than the book titled Al-Fawaa’id.

Saturday, 18 January 2014


We face a problem in Islamic centers while calling non-Muslim women to Islam. It is the attachment of these women who want to embrace Islam to their husbands while their husbands do not. It is difficult for them to sacrifice their marriages especially if they have children and their husbands are well mannered, and so their love for their husbands takes precedence. We know that if a woman accepts Islam it is not permissible for her to stay under the guardianship of a non-Muslim man due to the saying of Allah ‘Azza wa Jal: {They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them.} [Al Mumtahinah: 10] So how do we deal with this problem? Is it permissible for us to concentrate on converting them to Islam and leaving off the rest of the issue?
All praise is due to Allah, we asked the noble Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen this question:
A woman is asking: I would like to embrace Islam but I have a good husband and I do not want to get separated from him, so what should I do?
Answer: She must get separated from him. However is it possible for her to call him to Islam saying: “I want to become Muslim but our marriage contract will be nullified unless you embrace Islam.” If she mentions this to him he may agree to become Muslim.
Question: If she accepts Islam, should she give him Da’wah at home or is she to leave the house?
Answer: If she hopes that he will embrace Islam, then she should stay in his house until her ‘Iddah period expires.
Question: Is she to veil herself from him during the ‘Iddah period or not?
Answer: It is safer that she does not expose herself to him because it is not guaranteed that he will accept Islam.
Question: How about being alone with him?
Answer: She should not even be alone with him.
Question: If telling her this would turn her away from Islam, is it permissible for us to keep the second portion of this answer hidden and say to her: “Embrace Islam first and then we will tell you about the ruling of staying with your husband later.”
Answer: No, and if you did this she may become an apostate, then the problem would be even greater. This is why the Prophet (sallallaahu alayhi wa sallam) said to ‘Ali when he sent him to khaybar:
“Call them to Islam and inform them of what is obligated upon them from the rights of Allah in regards to it.”
Question: So this woman, if she stays with her husband after she converts to Islam, she is considered to be performing of a Major sin, correct?
Answer: Yes, but is it permissible to keep practicing fornication?
Question: In summary what should we say to her?
Answer: We say: “Accept Islam and know that if you become Muslim and your Husband does not then your marriage contract is nullified.” Finished.
When speaking to women that go through this issue, you should concentrate on the following points while explaining them fully:
> Giving precedence to the love of Allah and His Messenger (sallallaahu alayhi wa sallam) over everyone else;
> If she is sincere in calling her husband to Islam and in performing Du’a for him, Allah may guide him through her;
> Whoever leaves something for the pleasure of Allah, Allah will replace it with something better than it;
> Allah will not foresake a slave of His that has sacrificed something that they love for His pleasure;
> Also you should strive to solve the likes of these problems. If a woman embraces Islam and gets separated from her husband, then a brother should step forward and present himself in order to marry her and unite her with her children or find someone from amongst the wealthy Muslims to provide for her and her children.
We ask Allah for guidance, success and pertinence, and may the prayers be upon our Prophet Muhammad.
Shaykh Muhammad ibn Saalih al-Uthaymeen - Reference: Al Mawsoo’ah: #436 - Category: Women’s Matters - Translator: Nadir Ahmad, Abu Abdul-Waahid