Enjoying (Foreplay) with One's wife in the House of her Family

 Enjoying (Foreplay) with One's wife in the House of her Family

 

Shaykh-ul-Islaam `Abdul-`Azeez Bin Baz (rahimahullaah)

Question :
I got married to my wife and I have not entered upon her yet . This is because we haven't got our own place to stay , as of yet.
Hence we are staying at her family's house.
So if I enjoy (foreplay) with her , without having intercourse (at this place we are staying) , would I be doing something that is not right on me ?

Answer :
If it is possible for you to be alone ; then There is no problem with you enjoying foreplay with your wife in her family's house .
(there is no problem) Even having complete intercourse with her , and everything else.

And (you should know that) it is not a condition of having intercourse , that it must be in your own house.

So even if you are staying with her people :
if you can have privacy then it is okay to have intercourse.
As long as the marriage contract has been fulfilled (completed) .

But touching , kissing and enjoying (fore play) with your wife in public - even in the company of her people - is not allowed.

And all praise is for Allaah.

Shaykh-ul-Islaam `Abdul-`Azeez Bin Baz

---

Source : http://www.ibnbaz.org.sa/index.php?pg=mat&type=fatawa&id=1638
Translation by : Aboo Waheeda as-Salafee

Categories of Fasting

Categories of Fasting

Shaykhul Islaam ibn Taymiyyah (may Allaah have mercy upon him) stated in Sharhul 'Umdah:

"As Sawm (Fasting) is (divided) into five categories:

1. As Sawm Al Mafrood bish Shar-'i (The obligated fast by way of the legislation) and it is fasting in the month of Ramadaan.

2. Making up the missed fast of Ramadaan.

3. As Sawm Al Waajib (The obligatory fast) in the matters of expiation.

4. As Sawm Al Waajib (The obligatory fast) in the vow that was made.

5. Sawm At Tatawwu' (The superogatory fast)

Source: Sharhul Umdah 1/26

If a man comes to propose, should he be judged by his eeman only ?

 

al-Allaamah Rabee' al-Madkhalee

Question :
If a man comes seeking marriage, is he just to be judged with eemaan -as has reached us in the hadeeth of the slave-girl - and thus , we do not question him concerning his prayer [1] ?

Answer :
The one who will give (the girl) in marriage should ask about him and seek advice (from others).

Ask about his religion and character until you know that he is upon the religion and good character:
" When there comes to you one whose religion and character pleases you, then marry him off. If you do not, there will be corruption and great immorality in the land " [2]

So this is a responsibility:
When you seek to engage in trade with a man, do you inquire in this manner about the man or , certainly you will ask about his faithfulness, trustworthiness and loyalty?

So certainly, take precaution for you are responsible for her ;
" And each of you is a shepherd and each of you is responsible for his flock " [3]

(And) How will they live : if this one (i.e. the man seeking marriage) is immoral and does not pray?
How will she live with him , when she is committed (to the religion)?

So there is no doubt ; (of the importance) of questioning and researching until you know what is of this man, concerning good character and what is with him concerning the religion.

Shaykh Rabee' al-Madkhalee

---

Footnotes:
[1] Prayer is mentioned here ; but it encompasses all is deeds and adherence to the commandments of Allaah.
[2] Narrated by at-Tirmidhee (No. 1085) and he said: A hasan ghareeb hadeeth. And it was authenticated by Shaykh al-Albaanee in Irwaa'al ghaleel (No. 1868).
[3] Saheeh al-Bukhaaree (No. 4892) and Saheeh Muslim (No. 1829).

Source : http://www.rabee.net/show_fatwa.aspx?id=192

Translation by :Umm 'Aaishah
Translation checked by : Aboo Waheeda as-Salafee

Custody of children after divorce

Custody of children after divorce

Question: When the men and the wife split and they have sons and daughters; whose is the custody?

Answer:

They will be with the one whom the [Muslim] judge judges for. Meaning: if the husband and the wife don’t agree about who will take custody -between the two of them-; then the resault is the Islamic judge, and he will look into the benefits. 

And we have to know that the intention behind custody and upbringing is the well-being of the one in custody [the children], and it is not permissible for the one in custody to be given to one who will not guard him and give him a good upbringing -even if that person has the right to custody in terms of relation- because we have known that he is careless, or we have known that he is one who is sinful, so this one; we cant leave the children with him/her and there is no custody for him/her.

Anyway what is important is that the resault is the judge, and it is upon him [the judge] to fear Allaah, and to consider the benefit of the children.”

Shaykh Ibn 'Uthaymeen (rahimahullaah)

Silsilah Liqaa Baabul Maftuh : 16/229

Translated by Aboo Waheeda

Effect of medicines and medical treatments on fasting

 Effect of medicines and medical treatments on fasting

There follows a list of a number of things used in the medical field, explaining what does and does not break the fast. This is a summary of Shar`i research presented to the Islamic Fiqh Council during its regular meetings:

I - The following things do not have any effect on the fast:

1. Eye drops, ear drops, ear syringing, nose drops and nasal sprays - so long as one avoids swallowing any material that may reach the throat.

2. Tablets or lozenges that are placed beneath the tongue for the treatment of angina pectoris etc., so long as one avoids swallowing any material that reaches the throat.

3. Vaginal pessaries, douching, use of a speculum, or internal digital examination.

4. Introduction of a scope or coil (IUD), etc., into the uterus.

5. Introduction of a scope or catheter into the urethra (male of female), or injection of dyes for diagnostic imaging, or of medication, or cleaning of the bladder.

6. Drilling of teeth (prior to filling), extraction or polishing of teeth, using a miswaak or toothbrush, so long as one avoids swallowing any material that reaches the throat.

7. Rinsing, gargling or applying topical treatment in the mouth, so long as one avoids swallowing any material that reaches the throat.

8. Injections, whether subcutaneous, intra-muscular or intra-venous, with the exception of those used for purposes of nutrition.

9. Oxygen.

10. Anaesthetics, so long as they do not supply nutrition to the patient.

11. Medicines absorbed through the skin, such as creams, lotions and patches used to administer medication through the skin.

12. Introduction of a catheter into the veins in order to examine or treat the vessels of the heart or other organs.

13. Laparoscopy for the purpose of diagnosis or surgical treatment of the abdominal organs.

14. Biopsies of the liver and other organs, so long as this is not accompanied by the administration of nutrients.

15. Gastroscopy, so long as this is not accompanied by the administration of nutrients.

16. Introduction of medicine or instruments into the brain or spinal cord.

17. Involuntary vomiting (as opposed to self-induced vomiting).


II - The Muslim doctor should advise his patient to postpone the above-described treatments and procedures until after he has broken his fast, if it is safe to do so and will not cause any harm (even if these procedures will not have any effect on his fast).

Majma` al-Fiqh al-Islami (Islamic Fiqh Council), p. 213.

Cuffing the pants in prayer by Shaykh Zaid Al Madhkhali

Cuffing the pants in prayer by Shaykh Zaid Al Madhkhali

Article taken from: http://mtws.posterous.com/cuffing-the-pants-in-prayer-by-shaykh-zaid
 

 

Question: What is the ruling on rising or cuffing the pants in prayer if they are beneath the ankles?

 

Answer: Obligatory. If the pants or the garment, or the trousers, or the izar, hangs beneath the ankles the man falls into a sin from the major sins and this is not specific to the prayer, rather it is general for all times. As it appears in the hadith:

 

لَا يَنْظُرُ اللَّهُ إِلَى مَنْ جَرَّ ثَوْبَهُ خُيَلَاءَ

 

[Allah will not look at the one (man) who drags his garment out of arrogance].[1]

 

If a person comes with an attempt to remain neutral saying “I don’t drag my garment due to arrogance rather it is normal or routine.”

 

Then bring him the proof with another narration, the statement of the Messenger of Allah ﷺ:

 

مَا أَسْفَلَ مِنْ الْكَعْبَيْنِ فَفِي النَّارِ

 

[Whatever is beneath the ankles is in the fire].[2]

 

So he ﷺ did not say, “due to arrogance” nor did he restrict this to a condition or a description. Therefore there are two punishments for the one who drags his garment, one of them being more severe than the other and they are both severe. The one who drags his garment arrogantly, haughty, or proudly, Allah will not look at him on the Day of Judgment. (Allah will not look at him) to belittle him and as a punishment for him because he was arrogant and due to him competing with Allah for an attribute that does not belong to the creation, rather it only belongs to the Creator.  As appears in the Hadith Qudsi Allah the Exalted says:

 

الْكِبْرِيَاءُ رِدَائِي وَالْعَظَمَةُ إِزَارِي فَمَنْ نَازَعَنِي وَاحِدًا مِنْهُمَا قَذَفْتُهُ فِي النَّارِ

 

Pride is My cloak and greatness is My robe, and he who competes with Me in respect of either of them, I shall cast into the Hell Fire.[3]

Allah has named Himself, (الْمُتَكَبِّرُ) the Supreme, and He is deserving of this name, as appear in Sura Al Hashr.[4]

 

As for the creation then it is not permissible for them to be proud, haughty, or arrogant, rather he (man) is weak from start to finish, and in between.

 

Then if it is said, “I don’t intend to be arrogant rather this is just the custom of the people” then there is the second hadith, “whatever is beneath the ankle is in the fire”, meaning the person wearing the garment. This narration proves this is a crime, evil, and a major sin. Thus whoever does this, letting his garment drag without any concern for this severe threat then he is foolish. He is the cause for his own destruction and harsh punishment that the soul is not able to bear and the body is not able to protect itself from and it is the fire.

 

Translated by Rasheed Barbee

 

Taken from: http://z-salafi.com/v2/action?s_menu=23&idFatwa=2722

The Soothsayers Are The Messengers of Satan

The Soothsayers Are The Messengers of Satan

Ibn al-Qayyim has written,


Fortunetellers and soothsayers are messengers of Satan. This is so because the polytheists hasten to them. They rush to them in anticipation when anything important is happening and they believe in their words. They take them as the decider of their affairs and they are pleased with their rulings. This is the same behaviour that the followers of the messengers [of Allah] have towards the messengers. They believe that [these fortune tellers] have knowledge of the unseen things that no one else knows about. So for the people who make idolatry through them, they are in the place of messengers. In reality, the fortune tellers and soothsayers are truly the messengers of Satan. He sends them to his party of polytheists and makes them appear like truthful messengers until his party responds to them in order to take them away from the messengers of Allah. They consider their messengers to be truthful ones who have knowledge of the unseen. Since there is such a great difference and contradiction between the two, the Messenger of Allah (peace be on him) said, “Whoever goes to a fortune-teller and believes in what he says he has disbelieved in what has been revealed to Muhammad”.


So people are of two categories: followers of the fortune-tellers and followers of the [true] messengers [of Allah]. One person cannot be of both the latter and the former. In fact, the further he goes from the Messenger by the amount that he believes in the fortune-teller.


Ibn al-Qayyim, Ighaatha al-Luhfaan, vol. 1, p. 271

He has two wives who live a long distance apart

He has two wives who live a long distance apart

Question:

Eminent shaykh, a man has two wives and each lives a far distance away and thus it isn’t feasible for him to divide the duration of staying at each of them equally –keeping in mind that the location of his business is in the same place as one of the wives- which leads him to spend more time with her than the other one. Is this husband sinful in this situation?

Answer:

It is looked; are the two wives pleased with this situation or not? If they are, then the matter is easy and clear, because the rights belong to them so if they agree with what he is doing then there is no problem.

But if each of them was to demand her right, then it is a must on him to correct the situation: so if he stays six day with one of them then it is obligatory to stay six days with the other one; this is if it is difficult for him to travel every day [and be one day here and one day there], or divide the duration to whatever they agree upon [two days each, three, four…..].

Shaykh Ibn 'Uthaymeen (rahimahullaah)

Silsilah Liqaa Baabul Maftuh : 21/66

Translated by Aboo Waheeda

The Different Categories Of at-Taqleed From The Words Of The Noble Shaykh Ahmad Baazmool (may Allaah preserve him)

The Different Categories Of at-Taqleed From The Words Of The Noble Shaykh Ahmad Baazmool (may Allaah preserve him)

The Noble Shaykh Ahmad Baazmool (may Allaah preserve him) mentioned in his footnotes of the refutation of al-Allaamah Shaykh Ahmad an-Najmee (may Allaah have mercy upon him) against Alee Hasan al-Halabi (may Allaah guide him) the different categories of at-Taqleed. This is in relation to those who say "We don't blind follow the scholars" or "people are blind following the scholars" unrestrictedly. This is from the false princinples of the people of innovation. 


The Shaykh (may Allaah preserve him) mentioned three categories of at-Taqleed:
"That which Muharram (prohibited), that which is Waajib (obligatory), and that which is Mubaah (permissible).

As for the Taqleed which is prohibited, it is of three categories:

1. Turning away from that which Allaah has revealed, without turning to it sufficing oneself with the following of the forefathers.
2. The Taqleed of the one who the Maqaalid (the one observing Taqleed) doesn't know to be from the people whose statement is to be taken.
3. The Taqleed after the establishment of the proofs and the appearance of  the evidence which are different from the statement of the Muqallid.

The obligatory Taqleed:

It is the common folk returning back to the Ulamaa and asking them (about the affairs of the religion). Allaah has commanded (us) with asking the people of Dhikr. The Dhikr is the Qur'aan and the Hadeeth. This is the Dhikr which He (Allaah) commanded us to follow. He also commanded those who don't have knowledge to ask its people. This is the obligation upon everyone. It is that the person ask the person of knowledge about that which has been revealed to His (Allaah's) Messenger (sallallaahu alayhi wa sallam) in order for them (the Ulamaa) to inform him of it. When they inform him it is not for the person to do anything other than follow it.

The permissible Taqleed:

It is the Taqleed of the one who has exerted his efforts in following that which Allaah has revealed and some of the knowledge of it is hidden from him. As a result of that he makes Taqleed of the one who is more knowledgeable than him. This is praiseworthy and not blameworthy. The person is rewarded for this and not in sin for doing so.


Then to add, the common person when he ask the scholar and the scholar gives him a verdict with the evidence, he (the common person) is considered a one who is following (the proofs) and not one who is "blind following". If the scholar gives a verdict based upon his deductions (Ijtihaad) then the common person is a Muqallid of the scholar. Therefore the affair of following it is that which the evidence is established upon. Taqleed is the acceptance of the statement without evidence."

Taken from "Hiwaar ma'a Halabi" footnotes of p.g. 43-44

Translated by: Abu Yusuf Khaleefah

Istijmaar & Praying with Shoes in the Masjid

Istijmaar & Praying with Shoes in the Masjid

Praying with Shoes in the Masjid
AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 8-9)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin 'Abdil-Wahhaab's classical treatise Shuroot-us-Salaat, which has been translated and can be accessed here, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

Istijmaar is not to be done only in cases of emergency as some people think. Rather, a person can perform Istijmaar (using stones) even if there is water present and he doesn’t perform Istinjaa (i.e. use water). This is what the Companions would do during their lifetimes since water was not as abundant and available as it is today. But in spite of this, they would not burden themselves by searching for water. If a person (at their time) would relieve himself, he would clean himself with stones (Istijmaar) and suffice with that even if water was available. If he fulfills the conditions (of ablution), by removing the source of the impurity from his body, it is valid for him to go and pray. As for the traces and marks of the impurity, then this is pardonable.

The same goes for a person who steps on impurities with his shoes or socks and then rubs them on the floor until the source of the impurity is removed even though the traces of the impurity may remain. He may pray in his shoes and socks even though traces remain after having removed the source of the impurity, just like the one who does Istijmaar.

The Prophet (sallAllaahu 'alayhi wa sallam) said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees an impurity on them, he should rub them on the ground. Then he may enter with them (i.e. the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. In fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions – Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them – this would be regarded as a crime and considered disrespect for the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

In fact, everything that is found in the command (of the Prophet) should be observed by an individual. Thus, he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined place – until it is revived in other places that are similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not wage war against the act of praying in shoes, nor should we go to the extremes of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.


http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=4821

I’ll give her all she wants

 I’ll give her all she wants

A man came to Maymûn b. Mahrân – Allah be please with him – to ask for his daughter’s hand in marriage.

Maymûn said, “I do not approve of her for you.” The man asked, “Why?” He replied, “Because she loves jewelry and garments.” To this the man said, “Well I have as much of those as she desires.” Maymûn said, “Now I don’t approve of you for her.”

Al-Dhahabî Siyar A’lâm Al-Nubalâ` in his biography of Maymûn b. Mahrân

Distinguishing the Sunni From The Bid'iyy

Distinguishing the Sunni From The Bid'iyy

Below[1] are excerpts from the book: Juz'un Feehi Imtihaan us-Sunnee Min al-Bid'iyy by Imaam Abul-Faraj Abdul-Wahid bin Muhammad ash-Sheeraazee al-Maqdisi (d. 486H). The author covers a series of aspects of the Islamic 'aqidah and separates the Sunni stance from the bid'iyy stance.


Concerning Imaan:
If he says: Imaan is speech, action, intention and agreement with the Sunnah, then he is a Sunni
If he says: Belief in the heart he is an Ash'ari
If he says: Speech without action, he is a Murji'


Concerning Allaah's Speech:
If he says: He spoke with it (i.e. the Qur'an) with letter and voice he is a Sunni
If he says: His speech is established with His Dhaat he is an Ash'ari
If he says: He brought about the speech (in someone other than Himself) he is a Mu'tazili


Concerning The Qur'an, did Jibreel descend with it to the Prophet (sallallaahu alaihi wasallam) or is it merely an authored expression:
If he says: He (Jibreel) descended with the Qur'aan (itself) he is a Sunni
If he says: He (Jibreel) descended with his expression (of it in meaning) he is an Ash'ari


Concerning the Creator, is He ascended above the Throne or not:
If he says: He is ascended above the Throne without asking how he is a Sunni
If he says: No, then he is an Ash'ari Mu'tazili


Concerning the Descent (an-Nuzool):
If he says: He descends every night, he is a Sunni
If he denies it he is an Ash'ari


---------------------


Allaamah Abdul Azeez aal-Salmaan said, "...the people of innovation have diseased hearts, and it is feared for the one who mixes with them or calls upon them that he will be affected by what they have from this chronic disease. This is since the sick person contaminates the healthy person, and not the opposite. So beware, beware of all the innovators. From the people of innovation whom we are obligated to distance ourselves from and boycott are: The Jahmees, the Raafidees, the Mu'tazilah, the Matureediyyah, the Khawaarij, the Sufis, the Ash'arees and anyone following their way from the groups that have deviated from the methodology of the Salaf. So the Muslim must beware of them and warn against them.[2]


Footnotes:-


1. http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=6237&srow=21&erow=40
2. http://salafitalk.net/st/viewmessages.cfm?Forum=23&Topic=8125




Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=10092&sortby=desc

Act upon your knowledge and you will profit

Beautiful piece of naseeha from Al-Khateeb al-Baghdadi

Act upon your knowledge and you will profit

O man Knowledge does not benefit so long as one does not perfect his actions Knowledge is beauty and Taqwa (Fear) of Allah is its decoration


Those with Taqwa are always preoccupied with their knowledge


The proof of Allah, O possessor of knowledge, is immense


Neither plotting nor scheming concerning it is of any use


Acquire knowledge and perform deeds as much as you can


And do not let vain pastimes and argumentation distract you


Always make it your goal to benefit the people


And beware, beware of fatigue and weariness overtaking you


Admonish your brother with gentleness when he makes a mistake


For knowledge is affectionate with those who are overcome by errors


And if you are amidst a people that have no religious morals


Then command them to do good when they act ignorantly (i.e. sin)


And if they disobey you, then remind them without getting annoyed


And be patient, strive in patience and do not let their actions worry you


For every goat is attached to its two feet


Have patience whether they are oppressive or fair.”






al-Khateeb al-Baghdadi’s ‘Iqtida’ al-’Ilm al-’Amal’

But if I go, I will send him to you

But if I go, I will send him to you

Reference: As Sifaat al Ilaahiyyah : p.66

Author: Shaykhul Islaam Ibnul Qayyim

Topic: To non-Muslims

The Messiah’s statement: “But if I go, I will send him to you.”


What this means is, that I will send him by supplicating and requesting my Lord to send him, just as a person requests from a ruler to send a messenger, or to appoint someone a certain position, or to give someone something. He would then say; ‘I sent that person, or I appointed him such a position, or I gave him such a thing.’ Meaning I was the cause, for indeed if Allaah decrees a thing, He decrees causes for it as well, and amongst those causes is the supplication of some of His servants for something to take place. Amongst the blessings of this way, is that in addition to responding to the supplication of the servant, He brings to be what He had already decreed. And Muhammad’s forefather; the beloved Abraham – may the Salaat and Salaam be upon them both, supplicated for him to be sent before as well:

{ "Our Lord! Send amongst them a Messenger of their own who shall recite unto them Your Verses and instruct them in the Book (this Qur-aan) and al-Hikmah and purify them. Verily! You are the All-Mighty, the All-Wise." } [al Baqarah: 129]

[He supplicated with this] even though Allaah decreed Muhammad’s prophet-hood and mentioned his name before this supplication. Likewise it was said to Muhammad; “O Messenger of Allaah, when were you made our prophet?”
He responded:

“While Adam was between the stages of a soul and a body.”

He also said:

“Indeed I was decreed to be the last prohet by Allaah while Adam was still being created from earth.”

This is similar to the victory that Allaah decreed for him at the battle of Badr; from the causes of the victory was the Messenger’s supplication and imploration for victory. Likewise is what Allaah decrees from the sending of rain, He may make the supplication and imploration of His servants a cause for it, . Furthermore, He may make the cause for what He decrees in terms of forgiveness, mercy and guidance, the supplication of those who receive such bounties or others who supplicate for them.

So it is only logical that the Messiah asked His Lord to send his brother Muhammad as a messenger after he ascended to the heavens, and this would be one of the causes for his prophet-hood, in addition to his forefather Abraham’s supplication. Abraham however, asked Allaah to do so while he was still in the life of this world, and this is why it was mentioned by Allaah the Glorified, while the Messiah asked after he ascended to the heavens.
Also ponder over the statement of the Messiah:


“I will not leave you as orphans, but I will soon come to you.”


Just contemplate how this statement coincides with the statement of his brother Muhammad the son of ‘Abdullaah, may the Salaat and Salaam be upon them both:

“Indeed the son of Mary will descend upon you as a just judge and a fair leader. He will slaughter the pig, sever the cross and establish the Jizyah.”

He also requested his nation to convey to ‘Eesa (Jesus), the greeting of peace. He was also reported to have said:

“How could a people, who have me in the beginning and ‘Eesaa (Jesus) at the end, be destroyed?”

إذا انطلقت أرسلته إليكم

المرجع: الصفات الالهية: ص 66

المؤلف :شيخ الإسلام ابن قيم

الباب: دعوة غير المسلمين

قول المسيح: " إذا انطلقت أرسلته إليكم ". معناه أني أرسله بدعاء ربي وطلبي منه أن يرسله، كما يطلب الطالب من ولي الأمر أن يرسل رسولا أو يولي نائبا أو يعطي أحدا، فيقول أنا أرسلت هذا ووليته وأعطيته. يعني أني كنت سببا في ذلك؛ فإن الله سبحانه إذا قضى أن يكون الشيء فإنه يقدر له أسبابا يكون بها، ومن تلك الأسباب دعاء بعض عباده بأن يفعل ذلك فيكون في ذلك من النعمة إجابة دعائه مضافا إلى نعمته بإيجاد ما قضى كونه، ومحمد صلى الله عليه وسلم قد دعا به الخليل أبوه فقال:

رَبَنا وَابعَث فيهِم رَسولاً مِنهُم يَتلو عَلَيهِم آَياتِكَ، وَيُعَلِِمُهُم الكِتابَ وَالحِكمَةَ وَيُزكيهِم " إنّكَ أَنتَ العَزيزُ الحَكيم - البقرة: 129

مع أن الله سبحانه قد قضى بإرساله وأعلن باسمه قبل ذلك، كما قيل له: يا رسول الله: متى كنت نبيا؟

قال: وآدم بين الروح والجسد

وقال

إني عند الله لمكتوب خاتم النبيين وأن آدم لمنجدل في طينته

وهذا كما قضى الله سبحانه نصره يوم بدر ومن أسباب ذلك استعانته بربه ودعاؤه وابتهاله بالنصر، وكذلك ما يقضيه من انزال الغيث قد يجعله بسبب ابتهال عباده ودعائهم وتضرعهم اليه، وكذلك ما يقضيه من مغفرة ورحمة وهداية ونقصر قد يسبب له أدعية يحصل بها ممن ينال ذلك أو من غيره، فلا يمتنع أن يكون المسيح سال ربه بعد صعوده أن يرسل أخاه محمدا إلى العالم، ويكون ذلك من أسباب الرسالة المضافة إلى دعوة أبيه إبراهيم، لكن إبراهيم سأل ربه أن يرسله في الدنيا فلذلك ذكره الله سبحانه، وأما المسيح فإنما سأله بعد رفعه وصعوده إلى السماء
وتأمل قول المسيح " إني لست أدعكم أيتاما لأني سآتيكم عن قريب " كيف هو مطابق لقول أخيه محمد بن عبد الله صلوات الله وسلامه عليهما

ينزل فيكم ابن مريم حكما عدلا، وإماما مقسطا، فيقتل الخنزير، ويكسر الصليب، ويضع الجزية

وأوصى أمته بأن " يقرئه السلام منه من لقيه منهم " وفي حديث آخر

كيف تهلك أمة أنا في أولها وعيسى في آخرها 

http://www.subulassalaam.com/articles/article.cfm?article_id=113 

If the wife who is compelled by the husband to have sex in the day in Ramadhaan what is upon her?

If the wife who is compelled by the husband to have sex in the day in Ramadhaan what is upon her?

السؤال :

رجل يريد أن يجامع زوجته في نهار رمضان ، فهل تطيعه أم تمنعه ؟ وإن تمكن منها بغير رضاها فماذا عليها ؟

The Question:

A man wants to have sex with his wife in the day of Ramadhaan, so should she obey him or prevent him?  And if he overpowers her without her consent and agreement then what is upon her?   

الجواب:

الله المستعان ، يجب أن تدفعه دفعا ، وتستخدم كل ما أوتيت من قوة لصده ورده عنها ، فإن تمكن منها فهو يأثم وهي لا شيء عليها ، والكفارة عليه وحده ، أما إن كان برضاها فكلاهما عليه الكفارة ، بعد التوبة والاستغفار إلى الله - تعالى - ، واللَّهُ تَعَالَى أَعْلَمُ

The answer:

Allahu musta’aan! (Allah’s help is sought!), it is obligatory that she repels his request, and she must employ all of what is befitting of her strength to prevent him, but if he overpowers her then he has sinned and there is nothing upon her, and the expiation is upon him alone, however, if she was in agreement with it then the kaffaarah (expiation) is upon both of them, after that taubah (repentance) and istighfaar (the seeking of forgiveness) are due to Allah-Ta’aala-, and Allah Ta’aala knows best.

Fatwa Shaykh Falaah Isma’eel Mundakar: Fiqh-us-Siyaam

Translated by Abuz-Zubayr Zakariyya Bin David Simpson

http://www.mandakar.com/FatawaDetails.asp?ID=257

.Knowledge on the Mind

Knowledge on the Mind

It is reported that Imâm Abû Dâwûd Al-Sijistânî – Allah have mercy on him – said:


Ahmad b. Hanbal never used to involve himself in the things of this world that people involved themselves in; but when knowledge was mentioned, he would speak.


Ibn Al-Jawzî Sifatu Al-Safwah 2:519.




It is reported that Al-Husayn b. Muhammad said:


Muhammad b. Ismâ`îl Al-Bukhârî was distinguished with three qualities – in addition to the rest of his praseworthy traits: He never spoke much, he never yearned for what people had. He would never occupy himself with other people’s affairs; all his attention was towards knowledge.


Al-Dhahabî, Siyar A’lâm Al-Nubalâ` 12:449






Source: http://www.sayingsofthesalaf.net/index.php/knowledge-on-the-mind/

Gems upon Gems from 'In Defense of Salafi Manhaj' Conference, via notes taken (not verbatim)

بسم الله الرحمان الرحيم
الحمد لله رب العالمين وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه ومن اهتدى بهديه إلى يوم الدين أما بعد

Gems upon Gems from 'In Defense of Salafi Manhaj' Conference, via notes taken (not verbatim)

 

Shaikh Falah ibn Isma'eel (hafidhahullaah) said:

Why is the Manhaj of the salaf in need of defense? Do you hear of a seminar in which the deviants say, 'In defense of the Khawaarij Manhaj' or 'In defense of the Mu'tazila Manhaj' or 'In defense of the Ash'aree Manhaj' or 'In defense of the Murji' Manhaj' or 'In defense of the Rafidah Manhaj' or 'In defense of the Soofi Manhaj'?

So why is the Salafi Manhaj in need of defense? The people of the haqq (truth) are always in need of defending the truth.

Allaah said (what means): Truly, Allaah defends those who believe... (Al-Hajj, ayah 38) This is my ijtihaad, my ruling. I gave you the proof from Qur`an. The truth is always in need of defense. Because the enemies are a majority, the people following the truth are a minority. The people following falsehood are many, and the enemies of truth are greater in number.

Look at the story of Moosa ('alaihi sallam) with Fir'aun, and Ibraheem ('alaihi sallam) with Nimrood, and Nooh ('alaihi sallam), and Loot ('alaihi sallam).

The Ummah of Muhammad is divided into two.

The Ummah of Da'wah -----> All of mankind and Jinn, including many, many sects of Christians, Jews, Hindus, Budhists, etc...

The Ummah of Ijaba -----> (Those who responded), the 73 sects - 72 of which will be in hellfire and one is saved

The one from all these in need of defense is The Saved Sect.

Why do people wage war against Salafiyah?

The Prophet lived in Makkah for 40 years before Prophethood, and they called him 'Al-Ameen.' And for the 23 years as a Prophet, during which time he (salallaahu 'alayhi wa sallam) announced the truth and invited to Islam, then he was accused of being a magician, a liar, insane, possessed...etc.

The truth is in need of being defended. Why?

The salafee group is one. The deviant groups are 72.

The Salafee group ------> has 72 arrows, one to target every deviant group. [Meaning the Salafees - those following the Prophet and defending the religion from distortions, corruptions, bid'ah - refute all falsehood, not sparing anyone.]

The 72 Deviant Groups -------> have 1 arrow each, and each one targeted against the Salafees. The Salafees are attacked by all 72 deviant sects. [Meaning each of the 72 deviants sects fight the truth and the people of the truth, the true followers of the Prophet.]

The Salafees refute the Soofees, the Shee'a, the Khawaarij, the Qaadiriyah, the Murji'a. But all the arrows of the 72 groups are pointed at the Salafees. You don't find Soofees refuting the Shee'ah, (or vice versa). For example, Khomeini made a du'aa to Allaah to have mercy on (the wicked deviant) Ibn 'Arabee.

[Repeating the words of one of his shaikhs, Shaikh Falah said]: Glad tidings when deviants attack you.

The Salaf would be delighted if they were rebuked by innovators, because this is a sign that he was upon the truth. If you were an innovator, they would not attack you. ...

All 72 sects wage war against the Salafees. All of them say, "I am a Muslim." Actually, more than 72 sects wage war against the Salafees (if you include the kufaar). The kufaar (disbelievers) wage war against the Salafees, calling us 'Terrorists,' 'Takfeeris,' 'Wahhabis,' 'Madkhalees.'

Imagine the Salafees in a stadium, and everyone else outside. Salafiyah is in need of defense.

Defense is obligatory and must be upon knowledge. If you don't have 'ilm, you will harm.

So why do the disbelievers gather with the 72 deviant sects and not the Salafees? The answer is obvious. They (the disbelievers) believe that society can only function upon democracy, the rule of the majority. The Salafees are one, and the 72 deviant sects are more, so they (kufaar) support the 72.

The Prophet (salallaahu 'alayhi wa sallam) said: There will never cease to be a group from my Ummah manifest (victorious), not harmed by those who forsake them nor those who oppose them until the order of Allaah comes and they are upon that. (Bukharee, Muslim)

Someone asked the shaikh about the doubt 'Salafiyah is not a card that's gonna get you into Jannah':

The shaikh answered: Al-Hamdulillaah. This expression is 100% wrong. Rather, we say, no one enters Jannah except with it. This is rejected, and he (the one who made this statement) is invited to sit here (and learn). The Prophet (salallaahu 'alayhi wa sallam) said: This Ummah will divide into 73 sects, all of them in the hellfire except one. He was asked, "Which one is that, o Messenger of Allaah?" He (salallaahu 'alaihi wa sallam) said: That which I and my companions are upon.

Then the addendum to the question was mentioned to the shaikh, a new twist to the doubt, "you should see what he meant."

The shaikh answered: We say: No! The statement is wrong! With regards to his statement, it is upon us to differentiate between two: the statement and the person who made the statement.

And he gave examples: the first example of Al-Ma`moon who said 'The Qur`an is created,' yet the scholars said this statement is kufr, but [they didn't make takfeer of the individual].

Imam ash-Shafi'ee (rahimahullaah) debated Hafs al-Fard (whom the scholars called al-kird (monkey)) between 'Asr and Maghrib and - only after establishing the proof upon him - did Imam ash-Shafi'ee say to him: Ya Hafs, La qad kafart billaahil Adheem. (O hafs, you have disbelieved in Allaah, The Almighty).

Some matters must be known and established before declaring someone a kaafir for a statement of kufr:

1- is he ignorant?
2- is he forced?
3- does he have misunderstanding a misunderstanding?
[4- is he insane?]

This individual who made this statement should fear Allaah, because this statement is 100% wrong. All these 72 deviant sects attack Salafees, and you join them? If you don't want to defend [the religion], then fear Allaah and be silent.

Niyya is one thing, the action is another.

Abu Khadeejah 'Abdul-Waahid (hafidhahullaah) said:

Ibn Battah stated:
Any man who (met) the Prophet (salallaahu 'alayhi wa sallam) even for an hour from the hours of a day, and followed the Prophet (and died as a believer) is better than anyone, even if he (the latter) did all the good deeds in creation.

...The Sahaabah never differed in 'aqeedah; they differed in other matters, but not in 'aqeedah. Ibn Taymeeyah (rahimahullaah) in Minhaj Sunnah, which is a refutation of the Shee'a, Vol. 6, said: The Sahabaa never differed in any of the fundamentals of the religion, Attributes, Qadr, rulings of takfeer etc (the sahaabah had principles), etc...

- Why do deviants say that the Sahaaba differ in 'aqeedah? So they can justify their hizbiyyah and their differing. They work night and day to try to find differing of the sahaaba, so they can justify their opposition to the Sunnah - i.e. sahaabah differed so we can differ. -

What the deviants try to use as "proof" that the sahaaba "differed" in 'aqeedah is their statement the sahaaba differed regarding seeing Allaah.

The sahaaba did not differ regarding seeing Allaah on yawm al-Qiyamah. Did the Prophet (salallaahu 'alayhi wa sallam) see Allaah in his lifetime, and will the believers see Allaah on yawm al-Qiyamah? These are two different subjects. Yes the believers will see Allaah in the Hereafter - regarding this there is ijmaa' and no differing whatsoever amongst ahlus-sunnah. So the Ru'yah is agreed upon, that Allaah will be seen.

Allaah said: Some faces that Day shall be Naadirah (shining and radiant). Looking at their Lord (Allaah). (Al-Qiyamah, ayat 22-23)

'Aa`ishah (radiallaahu 'anha) said: the Prophet did not see his Lord (meaning: with his eyes).

Ibn 'Abbaas (radiallaahu 'anhumma) said: the Prophet saw his Lord (meaning: with his heart).

This is not a difference in 'aqeedah, because the Salaf were united upon the ru'yah on the Day of Resurrection.

So this seeing of the Prophet of his Lord is a branch of 'aqeedah. [And even then, the statement of 'Aa`ishah and Ibn 'Abbaas do not contradict each other when gathered together]

Here is another example. The hadeeth wherein Allaah created the Pen and commanded it to write the decree when He wrote the decrees of all creation 50,000 years before He created the heavens and the earth - and His 'Arsh was above the water.

The only differing is which one came first. This is not a point of 'Aqeedah.
There is ikhtilaaf regarding what Allaah created first: was it the 'Arsh, or the Pen, or the water (and in another hadeeth, of Ibn Dawood: the smoke), but there is no ikhtilaaf regarding belief in the 'Arsh, belief in the Pen, belief in the water, belief in the smoke. All of these are believed in by Ahlus-Sunnah and not denied.

[Shaikh Falaah ibn Isma'eel (hafidhahullaah) benefited us with the following tremendous statements that support the above. He said:

" No doubt Salafiyyah is one and cannot be split into sects. The Sahaaba all had one Deen and one 'Aqeedah. They never differed in 'aqeedah.

Allaah said (what means): And the first to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (At-Tawbah, ayah 100)

How can Allaah be pleased with them, while they are split and differing, whereas Allaah and His Messenger (salallaahu 'alayhi wa sallam) hate division?

Also, how can we follow them if they themselves are upon difference in aqeedah? This is the greatest proof that we (Salafees) are upon one Deen and one 'aqeedah. "

Abu Khadeejah relayed the hadeeth of the people of Jannah seeing Allaah's face:

On the authority of Suhaib (radiallaahu 'anhu): the Messenger of Allaah (salallaahu 'alaihi wa sallam) said: When the people of Paradise enter Paradise, Allaah will say, 'Would you like something I can increase you with?' They will reply, 'Have you not whitened our faces? Have you not admitted us into Paradise and saved us from the Fire?' The Prophet then said: Then the veil will be lifted, and they will not have been given anything more beloved to them than seeing their Lord. (Muslim)

and then Abu Khadeejah relayed this gem of a gem from Imam as-Sa'dee (rahimahumullaah):

" The Hijaab (i.e. not seeing the face of Allaah) is a greater punishment than the punishment of the hellfire! "

Shaikh al-Fawzaan stated: The position of the Muslims regarding the sahaabah is respecting them, holding fast to their guidance, following them. And to love them is from loving the Messenger (salallaahu 'alayhi wa sallam). And whosoever hates the sahaaba, hates the Messenger (salallaahu 'alayhi wa sallam). So the sahaaba are ascribed with honour, nobility (radiallaahu 'anhum). They were sincere and they intended good. Their goals were noble. And no one from them is to be accused. And none of the sahaaba had deceit and trickery.

'Abdullah ibn Saba' was a Jew who pretended to enter Islam, and began cursing 'Uthman (radiallaahu 'anhu). Saba', a munaafiq (hypocrite), gathered around him rif-raf (those who love evil). They killed 'Uthman and fitnah broke out among the Muslims: should they or should they not seek vengance for the killing of 'Uthman. Then The Battle of the Camel took place.

Some people today do the same thing, pretend to be Salafi and cause fitnah in the name of Salafiyah. They love disunity and chaos.

سُبْحَانَ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُون

When?..."When you think you are pious"

When?..."When you think you are pious"

~Shaikh Muqbil bin Haadee Al-Waadi'ee -"A man came to Aishah [May Allaah be pleased with her] and asked: "When will I know that I am pious?" She said: "When you realise that you are a sinner". He said: "And when will I realise I am a sinner?" She replied: "When you think that you are pious". ["Tanbeeh Al-Ghafileen", 251]

Shaykh Ibn Uthaimin clarifies his ruling on pictures

Shaykh Ibn Uthaimin clarifies his ruling on pictures 

Question: To the noble Shaykh Muhammed Ibn Salih Al-Uthaimin, may peace be upon you, and the mercy and the blessing of Allah.

We nowadays see many pictures, large and small, in stores and supermarkets. They are pictures of famous people, pictures that are placesd on products to give prestige to those products. When we warned store owners about this being unlawful, they said that these pictures are not three-dimensional and that they do not cast a shadow, and  therefore they are not unlawful. They say that they read a ruling of yours in 'Al-Muslimun magazine, a ruling that states  that three-dimensional picture, or something that has a body, is unlawful, but otherwise it is not. Please clarify this issue  for us. May Allah reward you well and may peace and Allah's mercy and blessing be upon you.

Answer:

In the name of Allah, the Most Beneficent, the Most Merciful, and upon you peace and Allah's mercy and blessings.Whoever attributes to me the saying that pictures that has a body is unlawful, but other than that is not unlawful, has lied upon me.

I hold the view that it is not not allowed to have any pictures, regardless whether it is a picture on
clothes for adults or for children. All pictures, including those kept as memento, are not allowed unless there is a necessity for having or taking one.

Shaykh Ibn Uthaimin
FATWA ISLAMIYAH VOLUME 8, PAGE 165-166

Shaikh Rabee's Estimation Of Shaikh Luhaydaan, Shaikh Fawzaan And Shaikh Ghudayyaan

Shaikh Rabee's Estimation Of Shaikh Luhaydaan, Shaikh Fawzaan And Shaikh Ghudayyaan

Shaikh Rabee [hafidha-hullaah] said about the two Shaikhs, Al-Luhaydaan and Al-Fawzaan:

''By Allaah, I wish to die before both of them; and by Allaah if I had a choice, I would have chosen to die before both of them.''

He [shaikh Rabee] said:

''If they die, I do not know what will become of the dunyah.''

He [shaikh rabee] said about the death of Shaikh Ghudyaan:

''It is as if a mountain collapsed''

We ask Allaah to shower His mercy upon the ulama of ahlus sunnah- those who have passed away and benefit the ummah through those who are still alive

الشيخ ربيع يقول عن الشيخين اللحيدان والفوزان :والله أتمنى أن أموت قبلهما ووالله لو خيِّرت لاخترت الموت قبلهما ، ويقول إذا ماتوا ما أدري كيف تصير الدنيا ، ويقول عن موت الشيخ الغديان: وكأن جبلاً انهد

بسم الله الرحمن الرحيم
السلام عليكم ورحمة الله وبركاته ،،،
أفيدكم أني كنت مع الشيخ اليوم السبت 1432/07/10هـ أثناء رجوعه من صلاة العشاءمن الحرم المكي وأثناء الكلام مع الشيخ سألني الشيخ ربيع - يحفظه الله - عن الشيخ صالح الفوزان - يحفظه الله - وهل جاء إلى مكة؟ فقلت له يأتي يوم الاثنين - إن شاء الله – لأن عنده درسا في التفسير في الحرم - فذكره الشيخ بخير وقال هو عالم جليل وسلفي وصادق.
وبمناسبة ذلك قلت للشيخ إني عدة مرات لما أزوره – أي الشيخ صالح الفوزان – يذكرك بخير ويسأل عن صحتك ويقول الشيخ ربيع عالم جليل ، ويقول أخونا ربيع ، وهذا إلى عهدٍ قريب ،فقال الشيخ ربيع - يحفظه الله - والله أتمنى أن أموت قبله هو والشيخ صالح اللحيدان ،ووالله لو خيِّرت لاخترت أن أموت قبلهم، فما أدري إذا ماتوا كيف تصيرالدنيا،وكيف يصير الحال ،وأجهش الشيخ بالبكاء.
فقلت له: أسأل الله أن يحفظكم جميعا .
ومما أذكر كذلك في هذا الباب أنه لما مات الشيخ العلامة عبد الله الغديان – رحمه الله - حزن الشيخ ربيع كثيرا وقال أمامي لما ذكرت له وفَاتَه قال : بموت الشيخ الغديان كأن جبلاً انهد
وكان يقول عنه كان يحارب البدع جميعا -رحمه الله -وكان يصفه بالإمام .
ومما يحضرني كذلك أنه في الأيام القريبة الماضية ذكرت له الشيخ صالح اللحيدان فقال الشيخ اللحيدان ركن من أركان الدعوة السلفية ، وكثيرا ما يذكره الشيخ ربيع ويصفه بالإمام .

وهذا نقل لكلام دار في جلسات أكرمني الله بها مع هؤلاء الأعلام ،وكان قصدي من نشرها بيان منزلة كل عالم عند الآخر ، وإن شاء الله إذا قُرِأ كلام الشيخ ربيع على كل من الشيخين صالح الفوزان وصالح اللحيدان ، سيزيد من الألفة والمحبة بينهم ، وتقوى أواصر المحبة أكثر فأكثر - إن شاء الله - وهذا مطلب عظيم وهو السعي في بث روح المودة والألفة بين أهل السنة قدر المستطاع لا سيما أهل العلم والتذكيروالفضل منهم ، لكي يصبحوا كالبنيان المرصوص يشد بعضه بعضا وبذلك لن يجد أهل الأهواء للدخول بينهم سبيلا .
فحفظ الله علماءنا وبارك فيهم ونفعنا بعلمهم جميعا .

هذا وصلى الله وسلم على نبينا محمد وعلى آله وصحبه أجمعين .

Source: http://www.sahab.net/forums/index.php?showtopic=121218