Monday, 30 November 2015




Shaykh Saalih ibn Fawzaan al Fawzaan

Mahmud bin Labid narrated that Allaah's Messenger [may the peace and salutations of Allaah be upon him] said: “The most dreadful thing which I fear for you is minor polytheism: ar-Riyaa (showing off).'' (reported by Ahmed, by a sound chain)

Shaykh Saalih ibn Fawzaan al Fawzaan Explained:

The Prophet [may the peace and salutations of Allaah be upon him] addressed his companions regarding the trial and harm of the Dajjal (Anti-Christ) then he stood up from his sitting. He made the people busy themselves with discussing the trials and harms of the Dajjal (Anti-Christ) due to fear from him. Severe fear of the Dajjal and his trials afflicted the companions [May Allaah be pleased with them] so when the Prophet [may the peace and salutations of Allaah be upon him] came to them he said: “Shall I inform you of that which I fear for you more than the Dajjal (Anti-Christ)” they replied “Yes! O’ Messenger of Allaah: He said “Minor shirk and it is ar-Riyaa (showing off)”.

Indeed mankind shows off by way of his good actions and wishes people to praise and extol him. This is in contradiction to sincerity to Allaah, this is polytheism because this action was done for the sake of people.

The meaning of polytheism: is to worship other than Allaah and this is found in showing off. So the person that is showing off is worshipping other than Allaah because he has performed an act of worship for the sake of the people. He did not do it for the sake of Allaah. Indeed Allaah has described the hypocrites to be from those who show off to the people, therefore showing off is from the characteristics of the hypocrites. Indeed the Prophet [May Allaah be pleased with them] has mentioned (showing off) to be from minor polytheism (shirk). Minor polytheism doesn’t exit one from the religion but it leads to major polytheism and it nullifies the actions that were performed and it becomes inconvenient upon the person who performed it without benefit. As for the major polytheism then it nullifies all actions that one has performed.

The believer is one that stays away from polytheism. However the problem is in minor polytheism. The believer has to be cautious from it, since (showing off in worship) is a type of polytheism that is hidden. It is in the heart and none has knowledge of what is in the heart except Allaah. The Prophet [may the peace and salutations of Allaah be upon him] feared for the best nation and they are the Companions. The Companions feared it for themselves because the number of those who are saved from (falling into) it are small - except for those that Allaah has saved.

It is upon the Muslim to fear showing off. The Muslin shouldn’t praise himself; it is upon the Muslim to hide his actions whatever the actions may be, it is upon the Muslim to make his intention, his apparent and hidden actions sincere for Allaah. If love for praise occurs in the Muslim’s mind or if he is exposed to showing off then it upon him to repulse it and there is no harm upon him, if it becomes grave and persists with him then his actions will be void and this is very dangerous because this is what occurs in the mind of the people. Mankind like to be praised and extolled and if this occur in a person’s actions and acts of worship, it will become ar-Riyaa.
Allaah said:

''So woe unto those performers of Salat (prayers) (hypocrites), Who delay their Salat (prayer) from their stated fixed times, those who do good deeds only to be seen (of men), and refuse Al-Ma'un.'' [Surat Al-Mā`ūn 4-7]

Allaah has promised them al-Wayl [a valley in Hell]. Allaah said:

''So whoever hopes for the Meeting with his Lord let him work righteousness and associate none as a partner in the worship of his Lord.'' [Surat Al-Kahf 110]

This includes minor and major polytheism (and associates none as a partner in the worship of his Lord), Allaah further mentioned: “I am Independent of all the partners (ascribed to me). Whoever performs a deed while associating partners with Me, I will leave him and his Shirk.”1, Allaah doesn’t accept actions except that they are sincere seeking his face and it has to be according to the Sunnah of the Prophet [may the peace and salutations of Allaah be upon him].

( 1. Muslim from Abu Hurayra – 2985 )

Taken from The Explanation of Bulugh al Maraam on the Book of al-Jaami page 236 by Shaykh Saalih al-Fawzaan

Translated by Abu Yahya al-Kangoli

[To read this article in spanish click here] Source:

Difference between Shukr (thankfulness) and Hamd (praise) -Shaykh Rabee’ bin Haadee

Difference between Shukr (thankfulness) and Hamd (praise) 

-Shaykh Rabee’ bin Haadee-

Sharh as-Sunnah: [Intro] Difference between Shukr (thankfulness) and Hamd (praise)

By Shaykh Rabee’ bin Haadee al-Madkhali may Allah preserve him

This is the shaykh’s explanation for the opening statement in the book entitled “Sharh as-Sunnah” by the great Imaam Abu Muhammad al-Hasan ibn ‘Alee ibn Khalaf al-Barbahaaree 329 AH.

Imaam al-Barbahaaree (may Allah have mercy on him) said:

“All praise is for Allah who guided us to Islaam and blessed us with it and placed us in the best nation, so we ask Him to grant us that we keep to that which He loves and is pleased with and avoid that which He hates and which angers Him.”

The author, may Allah have mercy on him, began his book by praising Allah for His magnificent bounties upon His slaves which cannot be enumerated.

وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱلۡإِنسَـٰنَ لَظَلُومٌ۬ ڪَفَّارٌ۬

“…and if you count the Blessings of Allah, never will you be able to count them. Verily! man is indeed an extreme wrongdoer, – a disbeliever” [Ibrahim: 34]

And the most magnificent of these blessings is the blessing of guidance to Islaam. For certainly, (this guidance) results in prosperity in the worldly life and the Hereafter. So the author, may Allah have mercy on him, praised, extolled, and thanked Allah for this tremendous blessing of Islaam.

Ibn al-Qayyim, may Allah have mercy on him, said:

“The (scholars have) mentioned the difference between ‘praise’ (hamd) and giving ‘thanks’ (shukr) and which of the two are better. In the hadith (the Prophet peace be upon him said):

الحمد رأس الشكر فمن لم يحمد الله لم يشكره

‘Praise (hamd) is the head of thanks (shukr), so whomever has not praised Allah (then he has also) not thanked Him.’ [Abdur-Razzaq in “al-Musannaf” 10/424]

The difference between the two is that:

1.Giving thanks (shukr) is more general in terms of how it is performed and its ‘reasons’ (or causes for giving thanks), and it is more specific in terms of ‘content’.

2.Praise (hamd) is more general in terms of ‘content’ and more specific in terms of its ‘reasons’ (or causes for praising).

And the meaning of this is that giving thanks (shukr) can be performed with: a submissive obedient heart, praising acknowledging tongue, obedient yielding limbs.

‘Specific in terms of content’ refers to (being thankful for) favors and blessings. One cannot give thanks (shukr) for the attributes of Allah, and for this reason it is not said: ‘we are thankful to Allah for His Living, Hearing, Seeing, His Knowledge’. Rather, Allah is praised (hamd) for these attributes; just as He is praised for His Perfection and Justice (so we say instead: ‘we praise Allah for His Living, Hearing…’).

Therefore, whatever is connected to giving thanks (which is specific in terms of ‘content’) then it is also connected to praise (which is general in terms of ‘content’) and not the opposite way around.

And whatever falls into praise (which is specific in terms of ‘reasons’) falls into giving thanks (which is general in terms of ‘reasons’) and not the opposite way around.” [Madaarij as-Saalikeen: 2/579-580]

Translated by: Abu Awzaa’ee AbdusSalaam

[To read this article in spanish click here]


Friday, 20 November 2015

The one who expresses to the people that he is upon Sunnah but in fact he is not


The one who expresses to the people that

 he is upon Sunnah but in fact he is not

Shaikh Ahmad al-Najmy رحمه الله said:

❝As for the one who expresses to the people that he is upon Sunnah and (that he is upon) Salafiyyah while in reality he is an innovator, no doubt Allaah عز وجل will indeed expose what he is hiding as long as he remains in that vile state.❞

 [al-Fataawa al-Jaliyyah (1/31)]

Thursday, 19 November 2015

What is the difference between “Rooh” and “Nafs”; which of the two will be punished?

What is the difference between “Rooh” and 

“Nafs”; which of the two will be punished?

Answered by Shaykh Abdul-Aziz bin Abdillah bin Baaz, may Allah have mercy on him
Question: What is the difference between “rooh” (soul/spirit) and “nafs” (soul)? And which one of them receives punishment (in the Hereafter)?
Answer: In the name of Allah, the Most Gracious, the Most Merciful, and may Peace and blessings be upon the Messenger of Allah, his family, Companions, and whoever follows his guidance. To proceed:
Rooh is nafs and nafs is rooh and the punishment is on the nafs and the body altogether, however the rooh receives a greater portion of pleasure and punishment. Thus the body receives a share of the punishment in the grave, and it goes from the body to the rooh and back, such that the punishment (or pleasure) is (perceived) throughout both of them altogether.

Monday, 9 November 2015

Can a Person Call to Allah Even Though He Has Very Little Knowledge?

Can a Person Call to Allah Even Though He Has Very Little Knowledge? 

Shaikh Zayd al-Madkhali رحمه الل

Question: The questioner says: his knowledge is little and he hopes to be a caller to Allah but he is afraid he will make a mistake. What should he do?

Answer: “If he wants to be a caller to Allah, he only calls to what he knows. He does not unnecessarily burden himself to speak about what he does not know. That is not allowed for him to teach something he does not know. He only teaches what he knows with certainty and he will become a caller to Allah. The Prophet sallahu alayhi wa salam said:

بلغوا عني ولو آية

Convey from me even an Ayah of the Qur’an

[Bukhari and Muslim]

So if a person teaches his brother surahul-Fatiha, he becomes from the callers to Allah or if he teaches the meaning of La ila illa Allah Muhammadur-Rasul Allah he is a caller to Allah. Everyone according to his ability”.

Sunday, 8 November 2015

The power of Dunya

The power of Dunya 

يقول ابن الجوزي رحمه الله:

الدنيا أعظم سحرًا من هاروت و ماروت ،
فهاروت و ماروت يفرقان بين المرء وزوجه
وأما الدنيا فإنها تفرق بين العبد ورب

Ibn al-Jawzi رحمه الله said:

Dunya is Greater Magic than Haaroot & Maaroot, Haaroot & Maaroot separated a man from his wife whilst the Dunya separates a slave from his Lord.

al-mudhish 1/386

Friday, 6 November 2015

Is worse than enslavement of the body

Shaykhul Islam Ibn Taymiyyah  رحمه الله said:

… If a woman is aware of a man’s desire for her, she can control him the way an oppressive master treats his slave who cannot free himself. But he is worse off than that, for enslavement of the heart, is worse than enslavement of the body.

Ibn Taymiyyah’s Fataawa (v. 10, p. 185)

Thursday, 5 November 2015

Are you really happy living in Bilaad al-Kufar?

Are you really happy living in Bilaad al-Kufar?

Shaykh Ibn ‘Uthaymeen رحمه الله said:

“How can the believer be content to live in the land of the kuffaar where the rituals of kufr are proclaimed openly and rule belongs to someone other than Allaah and His Messenger seeing that with his eyes, hearing that with his ears and approving of it, and even starting to feel that he belongs there and living there with his wife and children, and feeling as comfortable there as he does in the Muslim lands even though he & his wife & children are in such great danger and their religious commitment and morals are in such peril?”

[Majmoo’ Fataawaa al-Shaykh Ibn ‘Uthaymeen (Fatwa no. 388)]

Wednesday, 4 November 2015

The Ruling on Giving Greetings to A Person Whom It is Not Clear Whether He is a Muslim or Disbeliever

The Ruling on Giving Greetings to A Person Whom It is Not Clear Whether He is a Muslim or Disbeliever  

Shaikh Zayd al-Madkhali رحمه الله

Question: The questioner from Emirates says: sometimes we cannot differentiate between the disbelievers and Muslims in their form and appearance. So how is the greetings and Salams given to them?

Answer: “According to the ability of a person. And there is no sin if  a person gives greetings to a disbeliever mistaking him for a Muslim. And being certain is a desirable affair which is is desired from a Muslim by the Legislation in all his actions. So it is necessary he is certain such that he does not give the greeting of Islam to a disbeliever who does not want it nor wants Islam”.


Tuesday, 3 November 2015

Chains and Locks

Chains and Locks

Ibn Taymiyyah:

Sins are like the chains and locks preventing their perpetrator from roaming the vast gardens of tawheed and repeating the fruits of righteous actions.

Majmoo’ Fataawaa (14/49)

[To read this article in spanish click here]


Shaikh Hammaad al-Ansaaree's encounter with Maududi

Shaikh Hammaad al-Ansaaree's 

encounter with Maududi

I visited Maududi (Abul-A’laa Al-Maududi) along with some brothers during the course of his stay in Riyadh and he was in the hotel ‘bat-haa’ so we entered upon him and he was praying the ‘Asr prayer, so I began observing his prayer. So when he finished I said to him:
‘This prayer of yours needs reviewing, for you do not raise your hands, nor do you relax (be at ease) and other than that’

So he said: ‘I am Hanafee in Madhhab’.

So I said to him: ‘this is more overwhelming than the first; since it is impermissible for you to say that, and you are above such a statement. We had come to think from your writings that you are a free-thinker[1], but it has become apparent to us that you are a constricted thinker.’ Then I said to him: ‘indeed Imaam Aboo Haneefah is the one that you blindly follow; yet who are the ones that Imaam Aboo Haneefah blindly followed?’

He remained silent, and Allaah's Aid is sought.


[1] See the book; The Methodology of the Prophets in calling to Allaah by Shaikh Rabee’ bin Haadee page: 157 onwards for detail of this. [Translators note]

Shaykh Hammaad al-Ansaaree
Majmoo' fee tarjumah Hamaad Al-Ansaaree volume 2 page 604
Translated by Aboo Haatim Muhammad Farooq


Monday, 2 November 2015

“…his sadness is in his parting with the worldly life.”

“…his sadness is in his parting with the worldly life.”

Ibn al-Jawzee رحمه الله said:

“Indeed, I see the majority of the people, when they are stricken with illness, they would sometimes preoccupy themselves with (feelings) of anguish and in complaining, and sometimes they would preoccupy themselves with medication.

So preoccupation with the severity (of the illness) diverts them from the beneficial commandments, performance of good deeds or preparation for death. And how many (a person) has sins which he has not repented from, or a trust which he has not returned, or a debt, or zakaat (to pay), or a misdeed in a responsibility of his, which he has not realized; rather his sadness is in his parting with the worldly life. He has no interest other than (the sadness felt due to parting with this world), and perhaps he may regain health and command with wrong doing.

The reason for this is a weakness in eemaan, as Allaah, the Mighty and Majestic, said:

فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلاَّ الحَيَاةَ الدُّنْيَا 
ذَلِكَ مَبْلَغُهُم مِّنَ العِلْمِ

‘Therefore withdraw (O Muhammad) from him who turns away from Our Reminder (this Qur’aan) and desires nothing but the life of this world. That is what they could reach of knowledge.’
[an-Najm: 29-30]

Indeed, this is common amongst the majority of the creation, and we seek Allaah’s protection from being forsaken. Therefore, it is incumbent upon a cautious person that he is prepared when in a state of good health before a state of poor health.”

[Ath-Thabaat Indal Mamaat (p. 31)]

Saturday, 31 October 2015

Eating With the Family When They Are Watching the Television

The Ruling on Eating With the Family When They Are Watching the Television 

Shaikh Zayd al-Madkhali رحمه الله

Questioner: The female questioner from Morocco says: my family watches television and I am forced to sit with them when eating. I am not able to detest it except with my heart. Is there any sin on me?

Answer: “In any case, Allah says:

فَاتَّقُواْ اللَّهَ مَا اسْتَطَعْتُمْ
So keep your duty to Allah and fear Him as much as you can

Not everything that is displayed on the television is considered unlawful. What is displayed of benefit, like admonishments and lectures. As for that which there is no good in it, then it is a must upon men and women, both to avoid it. Like the emergence of men and the emergence of women in beautiful clothing and music and the likes of unlawful things for both men and women. So nothing is taken from the television except that which is beneficial in a persons religion or worldly life”

Friday, 30 October 2015

The Salaf On Obesity

The Salaf On Obesity

Having a big stomach: you're disabled:

Ibn Rajab: "Some scholars said: If you have a big stomach, you should consider yourself disabled until you become slim." (al-Jami', p. 519,

Criticized for his big stomach just as he is done for his sins:

Salamah bin Sa'id: "A person is criticized for his big stomach just as he is criticized for his sins." (al-Jami', p. 519)

Eat less!

Abu 'Imran al-Juni: "The one who wants to have an enlightened heart should eat a little." (al-Jami', p. 519)

Sufyan ath-Thawri: "If you want to feel well and sleep a little, you should eat little." (al-Jami', p. 520)

The appearance of obesity after the Salaf

Thursday, 29 October 2015

Hadith about ignoring the compulsory prayers...

أَمَّا الَّذِي يُثْلَغُ رَأْسُهُ بِالْحَجَرِ فَإِنَّهُ يَأْخُذُ الْقُرْآنَ فَيَرْفِضُهُ وَيَنَامُ عَنِ الصَّلاَةِ الْمَكْتُوبَةِ

The Prophet said: (In a dream, I saw someone) whose head was being crushed with a stone (and he) was the one who learnt the Qur’an but never acted on it, and slept ignoring the compulsory prayers.

Source: Saheeh Bukhari 1143

Delaying prayer due to work

 Delaying prayer due to work

Shaykh Uthaymeen rahimahullah

Question: What is the ruling on delaying prayer due to work?

Answer: “If delaying the prayer is from the beginning of the time until it’s end only; however, he the prayer is in its time, then there is nothing upon him. This is because preceding the prayer to the beginning time is by way of excellence, not obligation. This is if there is no congregation in the masjid. Otherwise, it is obligatory to be present for the congregation, except if he has a need to leave it off.

As for delaying the prayer after its time exits, then this is not allowed. Except if a person forgets or is overcome by work that it distracts from the prayer. The Prophet sallahu alayhi wa salam said:

من نام عن صلاة أو نسيها فليصلها إذا ذكرها
"If any one of you forgets a prayer or sleeps and misses it, let him pray it when he remembers it.’

So this one, when he remembers it he prays it. There is no blame on him. As for if he remembers; however, due to the busyness he is involved in he delays it [after its time] then this is unlawful. If he prays it after the time in this condition, then it is not accepted due to the statement of the Prophet sallahu alayhi wa salam:

من عمل عملاً ليس عليه أمرنا فهو رد
"He who innovates something in this matter of ours (i.e., Islam) that is not of it will have it rejected (by Allah)".

Shaikhul Islaam Ibn Taymiyyah rahimahullah mentioned whoever delays the prayer from its time without a legislated excuse, then there is no prayer for him because he removed it from the time which it he was ordered to fulfill it in without a need. So he has come with an action which is not from the affair of Allah and His Messenger. And is the Muwaffaq”.

[Majmoo’ al-Fatwa wa Rasail (12/32)]

من عمل عملاً ليس عليه أمرنا فهو رد)) (1)
* * *

22) وسئل فضيلة الشيخ: عن حكم تأخير الصلاة من أجل العمل؟

فأجاب بقوله: إذا كان التأخير من أول الوقت إلى آخره فقط ولكن الصلاة وقعت في وقتها فلا شيء عليه، لأن تقديم الصلاة في أول وقتها على سبيل الأفضلية لا على سبيل الوجوب، هذا إذا لم يكن هناك جماعة في المسجد، وإلا وجب عليه حضور الجماعة، إلا أن يكون له عذراً في تركها. وأما إذا كان هذا التأخير إلى ما بعد خروج الوقت فإن ذلك ليس بجائز، اللهم إلا إذا نسي الإنسان واستغرق في الشغل حتى ذهل عن الصلاة فإن النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يقول: " من نام عن صلاة أو نسيها فليصلها إذا ذكرها " (2) فهذا إذا ذكر يصليها ولا حرج عليه، وأما أن يذكر الصلاة ولكن نظراً لهذا الشغل الذي هو مرتبط به أخرها من أجله فهذا حرام ولا يجوز، ولو صلاها بعد الوقت في هذه الحال لم تقبل منه لقول النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " من عمل عملاً ليس عليه أمرنا فهو رد " وقد ذكر شيخ الإسلام ابن تيمية رحمه الله أن من تعمد تأخير الصلاة عن وقتها بدون عذر شرعي فإنه لا صلاة له، لأنه أخرجها عن الوقت الذي أمر أن يؤديها فيه بلا عذر فيكون قد عمل عملاً ليس عليه أمر الله ورسوله، والله الموفق.

* * *
(1) تقدم تخريجه ص21.
(2) تقدم تخريجه ص 16.

Tuesday, 27 October 2015

‘Umar’s Protective Jealousy With His Wives

‘Umar’s Protective Jealousy With His Wives

‘Umar’s Palace In Jannah

The Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said:

I saw myself (in a dream) entering Paradise, and there I saw Ar-Rumaysa’ – the wife of Abu Talhah – and I heard the sound of footsteps. I said, “Who is this?” He said, “It is Bilal.” And I saw a palace, in the courtyard of which there was a young woman. I said, “Whose (palace) is this?” They said, “(It is) ‘Umar’s.” I wanted to go in and look around, but then I remembered your protective jealousy. ‘Umar said, “May my father and mother be sacrificed for you, O’ Messenger of Allaah! Would I feel jealous towards you?”

[Narrated by Muslim 2394, and Bukhaari 3476 & 6620]

According to another report the Messenger of Allaah (Salla’Allaahu Alayhi wa Salam) said: Whilst I was sleeping, I saw myself in Paradise, and there was a woman doing wudoo’ beside a palace. I said, “Whose palace is this?” They said, “(It is) ‘Umar’s.” Then I remembered your protective jealousy so I turned away. ‘Umar wept and said, “Would I feel protective jealousy towards you, O’ Messenger of Allaah?”

[Narrated by Muslim 2395]

His Refusal Of A Gift For His Wife

Ibn ‘Umar said:

Abu Moosa Al-Ash’ari gave a mat to ‘Umar’s wife ‘Aatikah Bint Zayd, and I think that it was one cubit and a handspan. ‘Umar saw it with her and said, “Where did you get this from?” She said, “Abu Moosa Al-Ash’ari gave it to me.” ‘Umar took it and hit her with it, then he said, “Bring Abu Moosa to me.” So he was brought to him and he (Abu Moosa Al-Ash’ari) said, “Don’t be hasty, O’ Ameer Al-Mu’mineen (Leader of the believers).” ‘Umar said, “What made you give gifts to my womenfolk?” Then ‘Umar took it and hit him with it, and said, “Take it, we have no need for it.”

[Taken from ‘Umar Ibn Al-Khattaab, His Life And Times, By ‘Ali Muhammad As-Sallaabi, Vol. I, Pp. 134-135 & 251]

Praying behind the one who smokes

Praying behind the one who smokes


What is the ruling of the prayer behind the one who smokes?


If you can find other than him as an Imaam then do not pray behind him, and if you cannot but find an Imaam who smokes then it is an obligation that you pray behind him – and do not pray by yourself – and Allaah knows best.

Shaykh `Abdur-Rahmaan as-Sa`dee  رحمه الله

Al-Majmoo'ah al-kaamilah li-muallafaat Ash-Shaikh 'Abdir-Rahmaan As-Sa'dee vol 7 page 120

[To read this article in spanish click here]

Translated by Aboo Haatim Muhammad Farooq


On Your Devil

On Your Devil

Ibn al-Qayyim said, 

“So whoever does not punish his devil in this abode through the remembrance of Allaah تعالى and tawheed, and seeking forgiveness from Him and obeying Him, then his devil will punish him in the Hereafter with the torment of the Fire—so everyone must punish his devil or else his devil will punish him.”

Badaa’i’ut-Tafseer, vol. 5, p. 450.

[To read this article in spanish click here]


The reason for the expelling of the Ansaar from Al-Madeenah

The reason for the expelling of 

the Ansaar from Al-Madeenah

Sa’ad narrated to me – and he was resident in Al-Madeenah: that the war waged by the Sharif against the Turks[1] was the reason behind why the Ansaar were expelled from Al-Madeenah. So the Turks would expel the people from Al-Madeenah with force and scattered them between Ash-Shaam and Egypt and other than them. The cause of this was that they (the Turks) intended to make Al-Madeenah a garrison city.

[1] The Arab revolt led by the Sharif of Makkah against the Ottoman Turks during the First World War. [Translators note]

Shaykh Hammaad al-Ansaaree رحمه الله

Majmoo' fee tarjumah Hamaad Al-Ansaaree volume 2 page 694

[To read this article in spanish, click here]

Translated by Aboo Haatim Muhammad Farooq

“He Has Been Buried in His Final Resting Place.”

“He Has Been Buried in His 

Final Resting Place.”

Shaikh Uthaimeen, may Allaah have mercy on him, said, 

“The statement made about a dead person that, ‘He has been buried in his final resting place,’ is haram and not permissible, since when you say, ‘… in his final resting place,’ then according to that the grave is the last thing for him, and that implies a denial of the Resurrection.”

Fataawa Arkaan al-Islaam p. 243.

[To can read this article in spanish, click here]


Monday, 26 October 2015

Public transport: Rulings

Public transport: Rulings

Shaykh Zayd al-Madkhali رحمه الله

Question: We have with us in Morocco buses which have free-mixing between men and women, such that a man sits near a woman in the seating. And everyone crowds when exiting from the [bus]. Is riding on these buses allowed or not?

Answer: “If the Muslim, especially the student of knowledge, is able to find a means other than this means, then it is better. This is because a person is weak when looking at women. If he does not find this means and he is forced to ride it, then there is no harm even if women ride. However, he lowers his gaze and he does not sit next to a woman directly and it is upon him to give advice in accordance to the need”

حكم ركوب حافلات النقل المختلطة ؟ ا

بسم الله الرحمن الرحيم

السائل :

عندنا في المغرب حافلات نقل فيها اختلاط بين الرجال و النساء بحيث يجلس الرجل بقرب المرأة في المقعد و يتزاحم الكل عند النزول منها فهل ركوب هذه الحافلات جائز أم لا ؟

الشيخ زيد المدخلي - حفظه الله - :

إن وجد المسلم و بالأخص طالب العلم إن وجد وسيلة غير هذه الوسيلة فهو خير له لأن الإنسان ضعيف عند النظر إلى النساء و إن لم يجد هذه الوسيلة و اضطر إلى الركوب فلا حرج أن يركب و لو في المركب نساء و لكن عليه بغض البصر و عليه أن لا يجلس بجوار المرأة مباشرة .
و عليه أيضا أن يبدل النصيحة بقدر الحاجة .


Sunday, 25 October 2015

The ruling on playing with money and scattering it during celebrations

The ruling on playing with money and scattering it during celebrations

Question: What is the ruling on playing with money and scattering it during celebrations? Sometimes, it is scattered on some people by way of bragging and boasting?

Answer: “It is not allowed. The Prophet sallahu alayhi wa salam prohibited wasting money. It is obligatory to preserve the money, not to waste it and be extravagant, nor waste it in competitions and in other than that [of things] which do not have benefit. He is responsible for this wealth.

[The Prophet sallahu alayhi wa salam said]:

(( لا تَزولْ قدما عبد يوم القيامة حتى يسأل عن أربع ..)) وذكر منها (( وعن ماله من أين اكتسبه وفيما أنفقه )).

The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about four (matters):[and he sallahu alayhi wa salam mentioned from them] about his wealth – how he earned it; 3) and where he spent it…”

[Saheeh Targheeb no. 3593]

العبث بالأموال ونثرها

حكم العبث بالأموال ونثرها في الأفراح، وأحيانا قد ينثرها على بعض الناس من باب التباهي والتفاخر؟
الجواب  : لا يجوز، نهى النبي صلى الله عليه وسلـم عن إضاعة المال، ويجب حفظ المال وعدم التبذير والإسراف، وعدم إضاعته في المسابقات وغير ذلك من غير ما فائدة، وهو مسئول عن هذا المال، (( لا تَزولْ قدما عبد يوم القيامة حتى يسأل عن أربع ..)) وذكر منها (( وعن ماله من أين اكتسبه وفيما أنفقه )).

Friday, 16 October 2015

Warning from those who oppose the Manhaj of the Salaf | Shaykh Muhammad bin Sālih al-Uthaymīn

Warning from those who oppose the Manhaj 

of the Salaf 

Shaykh Muhammad bin Sālih al-Uthaymīn

Speaking about the people of innovation and those who carry unsound concepts or a methodology which is not upright, (then) this is from advice, and not backbiting.

Rather it is (an act of) sincerity to Allaah, His Book and His Messenger (by carrying out what is commanded and forbidding evil etc) and it is (act of sincerity) to the muslims (by giving them good advice).

So if we see an innovator spreading his innovation then it is obligatory that we make clear that he is an innovator so that the people are saved from his evil.

(Likewise) If we see an individual who has an ideology/concept opposing that which the Salaf were upon, then it is obligatory for us to clarify that so that people are not deceived by him.(Likewise) If we see a person who has a specific methodology (whose) outcome is evil then it is obligatory for us to clarify that so that the people are saved from his evil, and this (done) out of sincerity to Allaah, His Messenger and His Book; and it is sincerity to the rulers and their subjects (by giving good advice so that they saved from evil etc).

Regardless of whether speaking about the people of innovation is (done) amongst students (of knowledge) or in other gatherings, this is not backbiting.

And as long as we fear the spread of these innovations, or that concept or that methodology which is in opposition to the methodology of the Salaf; it is obligatory that we clarify so the people are not deceived by that.

(لقاء الباب المفتوح (120/8

[To read this article in Spanish, click here]

Tuesday, 13 October 2015

Ibn Taymiyah: intercourse is more important than feeding her

Ibn Taymiyah: intercourse is more important than feeding her

Shaykh al-Islam Ibn Taymiyah رحمه الله was asked about a man who stayed away from his wife for a month or two months and did not have intercourse with her; was there any sin on him or not? Could the husband be asked to do that?

He replied:

The husband is obliged to have intercourse with his wife on a reasonable basis, which is one of the most important rights that she has over him; it is more important than feeding her. It was said that what is obligatory with regard to intercourse is once every four months, or according to her need and his ability, just as he should feed her according to her need and his ability. And the latter is the more correct opinion.

Majmoo‘ al-Fataawa, 32/271

شيخ الإسلام ابن تيمية رحمه الله:
عن الرجل إذا صبر على زوجته الشهر والشهرين لا يطؤها ، فهل عليه إثم أم لا ؟ وهل يطالب الزوج بذلك ؟ . 
فأجاب :
" يجب على الرجل أن يطأ زوجته بالمعروف ، وهو من أوكد حقها عليه ، أعظم من إطعامها ، والوطء الواجب قيل : إنه واجب في كل أربعة أشهر مرة ، وقيل : بقدر حاجتها وقدرته ، كما يطعمها بقدر حاجتها وقدرته ، وهذا أصح القولين" " مجموع الفتاوى " ( 32 / 271 ).

Shaykh al-Islam Ibn Taymiyah رحمه الله said:

Causing harm to the wife by not having intercourse is grounds for annulment in all cases, whether the husband did that intentionally or otherwise, and whether he was able to do it or not; it is like maintenance, and even more important.

Al-Fataawa al-Kubra, 5/481-482

 شيخ الإسلام ابن تيمية رحمه الله :
"وَحُصُولُ الضَّرَرِ لِلزَّوْجَةِ بِتَرْكِ الْوَطْءِ مُقْتَضٍ لِلْفَسْخِ بِكُلِّ حَالٍ سَوَاءٌ كَانَ بِقَصْدٍ مِنْ الزَّوْجِ أَوْ بِغَيْرِ قَصْدٍ وَلَوْ مَعَ قُدْرَتِهِ وَعَجْزِهِ كَالنَّفَقَةِ وَأَوْلَى"الفتاوى الكبرى" (5/481-482) .

Wednesday, 7 October 2015

Establish a mahram relationship:breastfeeding and their rulings

Establish a mahram relationship:breastfeeding and their rulings

Shaykh Muhammad ibn Saalih al-‘Uthaymeen رحمه الله said: The words “and one who is not pregnant” mean: if a woman breastfeeds a child without having been pregnant. This happens a great deal: if a child cries, a woman comes along who has no milk and is not married, and she gives him her breast in order to quieten him, and the sucking stimulates milk production. If he breastfeeds five times or more, does he become a son to her? The author said no, because that came about without there having been a pregnancy. But this reason is not sufficient to prove his point. The correct view, which is held by the three imams, is that it does create the mahram relationship; if the child breastfeeds from a woman five times, then he becomes a son to her, whether she was a virgin or beyond the age of childbearing or had a husband. The evidence that it established the mahram relationship is based on the text and rational evidence. 

The textual evidence for that is the general meaning of the words of Allah (interpretation of the meaning): “Forbidden to you (for marriage) are: … your foster mother who gave you suck…” [an-Nisa’ 4:23]. And there is nothing in the Qur’aan or Sunnah to stipulate that the milk should be the result of pregnancy, so the general meaning of the text still stands. 

The rational evidence is that the wisdom behind the milk establishing the mahram relationship is the nourishment of the child thereby. If the child is nourished by it, then the reason for it creating the mahram relationship has been established. With regard to the verse (interpretation of the meaning) “The mothers shall give suck to their children…” [al-Baqarah 2:233], what it refers to what the mother should do of completing the term of breastfeeding. So the correct view is that a woman’s milk creates the mahram relationship whether it is the result of pregnancy or otherwise. So the milk of a virgin creates the mahram relationship, and the milk of an old woman who has no husband and is past the age of childbearing creates the mahram relationship.

From ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 13/440, 441

الشيخ محمد بن صالح العثيمين – رحمه الله - : " قوله " وغَيْرُ حُبْلَى " يعني : لو أن امرأة أرضعت طفلاً بدون حمل ، وهذا يقع كثيراً فإن بعض الصبيان يبكي فتأتي امرأة ليس فيها لبن ولم تتزوج فتلقمه ثديها تريد أن تسكته ، ومع المص تدر عليه ، ويكون فيها لبن ، ويرضع خمس مرات أو أكثر ، فهل يكون ولداً لها ؟ يقول المؤلف : لا ؛ لأنه حصل من غير حمل ، وهذا التعليل لا يكفي في عدم إثبات هذا الحكم المهم ، والصواب الذي عليه الأئمة الثلاثة : أنه محرِّم ، وأن الطفل إذا شرب من امرأة خمس مرات فإنه يكون ولداً لها ، سواء كانت بكراً أم آيسة أم ذات زوج ، فهو محرِّم بالدليل والتعليل .
فالدليل : عموم قول الله تبارك وتعالى ( وَأُمَهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ ) وليس في الكتاب ولا في السنَّة اشتراط أن يكون اللبن ناتجاً عن حمل فتبقى النصوص على عمومها .

والتعليل : أن الحكمة من كون اللبن محرِّماً هو تغذي الطفل به ، فإذا تغذى به الطفل حصل المقصود ، أما الآية ( وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ ) إنما سيقت لبيان ما يجب على الأم من إتمام الرضاعة ، فالصواب إذاً : أن لبن المرأة محرِّم سواء صار ناتجاً عن حمل أو عن غير حمل ، فلبن البكر محرم ، ولبن العجوز التي ليس لها زوج وأيست محرم " الشرح الممتع على زاد المستقنع " ( 13 / 440 ، 441 ) .

Friday, 25 September 2015

A child leading the elder in prayer

A child leading the elder in prayer


What is the ruling of the child leading the one who is mature/of age in prayer?


It is correct, that the leading of the child for the one who is mature/of age is correct in the obligatory prayer as well as the optional, and it is a narration which has come from (Imaam) Ahmad – many of the companions (of the madhab) chose this (opinion).

Shaykh `Abdur-Rahmaan as-Sa`dee

Al-Majmoo'ah al-kaamilah li-muallafaat Ash-Shaikh 'Abdir-Rahmaan As-Sa'dee vol 7 page 120

Translated by Aboo Haatim Muhammad Farooq


What is the ruling if i see someone committing a sin and i do not advise him – Shaykh Abdul Azeez Aali Shaykh

What is the ruling if i see someone

 committing a sin and i do not advise him 

– Shaykh Abdul Azeez Aali Shaykh


What is the ruling if I see someone committing a sin and I do not advise him under the pretense that he already knows the ruling?


Man commits sins while he knows, but this is from the ignorance of man. Certainly ignorance is that which overcomes his heart the moment he practices or does actions of disobedience; then he forgets the punishment and threat of Allaah.

Allaah the most High says,

“The repentance accepted by Allah is only for those who do wrong in ignorance”(4:17)

He described them with ignorance even if they were people who possessed knowledge. But the moment they began practicing evil and fell into it; the ignorance over took their hearts, and man (then) forgets about the greatness of Allaah and the completeness of His knowledge; Allaah’s acquaintance of him, and that Allaah sees him and knows his secrets. This one becomes neglectful of all of these affairs. So there is a must to give him advice, and warn him regarding the anger of Allaah; so that you establish that which is obligatory upon you in calling to Allaah.

As the prophet ملسو هيلع للها ىلص said:

“if one of you sees an evil then let him change with hand, and if he is not able then with his tongue, and if able to; then in his heart that is the weakest of faith”

Translator: Abu Anas Atif Hasan
Posted with Permission from : Al-Binaa Publishing | Durham NC


Tuesday, 22 September 2015

Iblis said to Nooh : ‘There are five things that cause people to become destroyed’

Iblis said to Nooh : ‘There are
five things that cause people to
become destroyed’

‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:

While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’

Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”

Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’

Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.

Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74

Saturday, 12 September 2015

Shaikh Fawzaan: Those Who Keep an Attachment With The Scholars Are Not Affected by Astray Ideologies!

Shaikh Fawzaan: Those Who Keep an 

Attachment With The Scholars 

Are Not Affected by Astray Ideologies!

In highlighting the reason why some of the youth diverge away from the correct methodology, Shaikh Saalih Al-Fawzaan (hafidhahullaah) explains how detaching from the scholars and from their guidance whilst allowing oneself instead to be influenced by deviant ideologies is the cause of divergence from the truth:

The Shaikh states:

“These youth who have diverged away from the Salafi manhaj (methodology) in da’wah – did so because they were affected by these ideologies which came in from outside. As for the callers and the youth who remained keeping a link/attachment with their scholars; then they were not affected by such incoming ideologies. So these people – and all praise is for Allaah – are upon steadfastness – just as their pious predecessors were.

Therefore the grounds for this division returns back to the da’wah based ideologies and methodologies conducted by suspicious and doubtful people – or people who are astray and desire the termination of this blessing in which we live within this country. This being by way of: peace and stability and ruling by way of the Sharee’ah and the abundant good of this country – that is not to be found in any other country. They desire to make divisions between us; and to draw our youth away and to remove the trust from our scholars – and thus at that time there will occur – and Allaah’s refuge is sought – that which would not have a praiseworthy outcome…”

The Shaikh continues later stating:

“I say: no one violates the honour of the upright scholars who are upon the truth except one of three types of people:

1. Either a hypocrite – whose hypocrisy is known.

2. Either a faasiq (evil-doer) who hates the scholars because they prohibit him from evil-doing.

3. Or either an astray hizbee who hates the scholars because they do not agree with him over his hizbiyyah (partisanship) and with his astray ideologies.”

(Taken from: Al-Ijaabaat Al-Muhimmah fil Mashaakil Al-Mulimmah vol 1 p.29-30)


Medicine & Pharmaceutical Symbols: The symbols of paganism spread among the people

Medicine & Pharmaceutical Symbols:

 The symbols of paganism spread among the people

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

The snake and snake venoms have stimulated the mind and imagination of humankind since the beginning of records about society. No animal has been more worshipped yet more cast out, more loved yet more despised than the snake. The essence of the fascination with fear of the snake lies within the creature’s venom. Snakes have been used for worship, magic potions and, medicine, and they have been the symbol of love, health, disease, medicine, pharmacy, immortality, death and even wisdom. In the Sumer civilization (B.C. 2350-2150), designs with 2 snakes appeared. In Greek mythology (B.C. 2000-400), statues of Asclepius (“god” of Medicine), with “Caduceus”, and his daughter Hygeia (“goddess” of Health), holding a snake and bowl, were created as symbols for medicine and health, respectively. A kind of Caduceus (1 snake and 1 staff) has been used as a symbol by the World Health Organization (WHO) and a snake and bowl as a symbol of pharmacies in Europe. Snakes have also been worshipped by the Hindus. In ancient Egypt, snake designs were used in hieroglyphs. In China, dried bodies of about 30 species of snakes are still using as Chinese medicines.

These symbols and its variants are largely found in the Pharmacies and medical places like hospitals and clinics:

1. The serpent of Epidaurus on the staff of Aesculapius (Asclepius):
Aesculapius was one of the Greek “gods” of medicine and is often depicted holding a staff with a snake coiled around it. The snake has represented wisdom, immortality and healing in a lot of cultures long before its association to ancient Greece.

2. The bowl of Hygeia with the serpent of Epidaurus:
This is a variation of the previous symbol. Hygeia was Aesculapius’s daughter and a “goddess” of health (“Hygiene”). Hygeia was often pictured holding a cup with a snake coiled about her body or arm.

3. The Caduceus
The two snakes on a staff has been adopted in the West as a symbol of medicine (not pharmacy) since the 19th century and has likely stemmed from the other two, older symbols. The staff is depicted with wings and is that of Mercury (Roman) or Hermes (Greek), the messenger of the “gods”.

﴿سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا﴾

{Glorified and High be He! From `Uluwwan  Kabeeraa (the great falsehood) that they say.} [Surah al-Israa (17): 43]

Rather, Allaah is al-Shaafee (Curer), who {…when I am ill, it is He who cures me} [Surah al-Shu`araa’ (26): 80]

Rather, “You (O Allaah!) are the Great Curer. There is no cure except through You. Cure (him/her), a cure that leaves no disease.” [Saheeh al-Bukhaaree and Saheeh Muslim]

Shaikh Muhammad `Alee Farkoos* حفظه الله said:

Fifth: The Muslim doctor, pharmacist, and other than them should remove and abstain from placing all (types of) medical symbols and stuff - which have the potential of corrupting the `Aqeedah or have links to the pagan philosophy – either on the (glass) walls, signboards, (prescription) papers, stamps, means of transports (ambulance). Included in this is also the “Red Cross” which is similar to the Christian symbol of the cross and it is from the worst form of Kufr and the detestable form of Shrik (associating partners with Allaah). Allaah تعالى said:

﴿لَّقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّا إِلَـٰهٌ وَاحِدٌ﴾

{Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no ilaah (god) (none who has the right to be worshipped) but One Ilaah (God -Allaah).} [Surah al-Maaidah (5): 73]

This also includes the symbol on the pharmacies of the snake coiled around a cup, because in the religion of the Greek and Romans, the snake represents the “god” of medicine which bestows health and wellbeing. Similarly, all the symbols which opposes Tawheed and Sincerity towards Allaah and corrupts the Muslim `Aqeedah (Creed) should be shunned.”

[Adapted from the book, “نصيحة إلى الطبيب المسلم” (Advice to the Muslim Doctor), pg.9:]

Also know that from that which causes deficiency in Tawheed is extreme reliance upon the means, such as the doctor, the medicine and other things, while not placing ultimate reliance upon Allaah. What is correct according to the Islaamic-legislation is that effort should be made to use the means, like seeking cures and sustenance, but the heart should be reliant upon Allaah and not the means.

[*Shaikh Muhammad `Alee Farkoos is a senior Salafi scholar from Algeria and has been praised by Shaikh Ahmad Bazmool:
Shaikh Ahmad Bazmool said: No one speaks ill of Shaikh Farkoos except an innovator. ]


Thursday, 20 August 2015

The Ruling on Owning a Camera

Shaikh Abdul-Muhsin al-‘Abbad

Question: I am a youth who bought a camera and I hide it from my father. So he found it and took it. He said: Pictures are unlawful. So what is your opinion?

Answer: “Photographing humans, animals, and what possesses a soul is not allowed. As for photographing things that have no soul like a tree or building and the likes of that, then there is no harm in it. So if the pictures are of something prohibited, then it is not allowed to own a camera. If the pictures are of something permissible to photograph, then there is no harm in owning a camera”.

حكم اقتناء كاميرا التصوير

السؤال: أنا شاب اشتريت كاميرا تصوير، وأخفيتها عن والدي، فوجدها وأخذها وقال: الصور حرام، فما رأيكم؟

 نص الإجابة:

تصوير الآدميين والحيوانات وما له روح لا يجوز، وأما تصوير أشياء لا روح لها كالشجر والبنيان وما إلى ذلك، فهذا لا بأس به، فإذا كان التصوير لشيء محرم فلا يجوز اقتناء الكاميرا، وإذا كان التصوير لشيء مباح تصويره فلا بأس من اقتنائها.


نصوص الإجابة منقولة من موقع الشبكة الإسلامية
للشيخ عبد المحسن بن حمد العباد

Sunday, 16 August 2015



Shaykh Zakariya al-Ansaari said:

A man may wear a silver ring to follow example of the Prophet (blessings and peace of Allah be upon him) on the basis of scholarly consensus; in fact it is Sunnah to do so, as we have seen above. … But wearing bracelets and some other things such as bangles and necklaces is not permissible for him even if they are made of silver, because that is a kind of effeminacy that is not befitting for dignified men.

Asna’l-Mataalib, 1/379; see also al-Majmoo‘ by an-Nawawi, 4/444

Ibn Hajar al-Haytam said:

It is haraam to imitate them (i.e., women) by wearing fashions that are unique to them, such as wearing bracelets, anklets and the like, unlike wearing rings. al-Fataawa al-Kubra, 1/261

الشيخ زكريا الأنصاري رحمه الله :

" وَلِلرَّجُلِ لُبْسُ خَاتَمِ الْفِضَّةِ لِلْإِتْبَاعِ وَالْإِجْمَاعِ ، بَلْ يُسَنُّ له كما مَرَّ ... ، لَا لُبْسُ السِّوَارِ ، بِكَسْرِ السِّينِ وَضَمِّهَا ، وَنَحْوِهِ ، كَالدُّمْلُجِ وَالطَّوْقِ ؛ فَلَا يَحِلُّ له ، وَلَوْ من فِضَّةٍ ؛ لِأَنَّ فيه خُنُوثَةٌ لَا تَلِيقُ بِشَهَامَةِ الرِّجَالِ "     

"أسنى المطالب" (1/379) . وينظر : "المجموع" ، للنووي (4/444) .

وقال ابن حجر الهيتمي رحمه الله :

"  يَحْرُمُ التَّشَبُّهُ بِهِنَّ [ أي : بالنساء ] بِلُبْسِ زِيِّهِنَّ الْمُخْتَصِّ بِهِنَّ اللَّازِمِ في حَقِّهِنَّ كَلُبْسِ السِّوَارِ وَالْخَلْخَالِ وَنَحْوِهِمَا بِخِلَافِ لُبْسِ الْخَاتَمِ " . " الفتاوى الفقهية الكبرى" (1/261) .

Friday, 14 August 2015

Uncovering in front of the husband’s father through radaa’ah

Uncovering in front of the husband’s father through radaa’ah

Question: What is the ruling on a woman uncovering her face in front of her husband’s father through radaa’ah (breastfeeding) [i.e., the husband of the woman who breastfed him in infancy]?

Answer: It is not permissible for a woman to uncover her face in front of her husband’s father through breastfeeding, according to the correct view which was favoured by Shaykh al-Islam Ibn Taymiyah, because the Messenger (peace and blessings of Allaah be upon him) said: “The same people become mahrams through breastfeeding as those who are mahrams through blood ties.” The husband’s father is not a mahram for his son’s wife through blood ties, but he becomes a mahram through the marriage tie, because Allaah says (interpretation of the meaning):

“Forbidden to you (for marriage) are: … the wives of your sons who (spring) from your own loins” [al-Nisa’ 4:23]

 A son through breastfeeding is not the same as a son from one’s own loins. On this basis, if a woman’s husband has a father through breastfeeding, then she must observe hijaab in front of him and not uncover her face in front of him. If we assume that she were to separate from his son through breastfeeding, it would not be permissible for her to marry him, in order to be on the safe side, because this is the view of the majority of scholars.

Shaykh Ibn ‘Uthaymeen in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 822

ما حكم كشف المرأة وجهها لأبي زوجها من الرضاعة ؟

كشف المرأة وجهها لأبي زوجها من الرضاعة لا يجوز على القول الراجح الذي اختاره شيخ الإسلام ابن تيمية لأن الرسول صلى الله عليه وسلم يقول : ( يحرم من الرضاعة ما يحرم من النسب ) وأبو الزوج ليس حراماً على زوجة ابنه من جهة النسب لكنه حرام من جهة الصهر ولأن الله يقول : ( وحلال أبنائكم الذين من أصلابكم ) النساء/23 والابن من الرضاع ليس من أبناء الصلب وعلى هذا فالمرأة إذا كان لزوجها أب من الرضاعة فإنه يجب عليها أن تتحجب عنده ولا تكشف وجهها له ولو فرض أنها فارقت ابنه من الرضاع لا تحل بالزواج احتياطاً لأن ذلك هو رأي جمهور العلماء .

الشيخ ابن عثيمين في الفتاوى الجامعة للمرأة المسلمة ج/3 ص 822