Persistence in attaining Istiqaamah

Persistence in attaining Istiqaamah

from مكتبة الفوائد by EMREEKEESALAFEE

Bissmillahir Rahmanir Rahim

Ash-Shaykh 'Abdul 'Azeez bin Baaz: Persistence in attaining Istiqaamah.

All praise is due to Allah and may peace and salutations be upon the messenger of Allah, his familiy, companions and whoever follows his guidance; as for what follows:

The topic of Istiqaamah (uprightness in the religion) is a magnificent topic. It is suitable for every male and female believer to have a great concern for it, strive in attaining it
at all times, to ask Allah the mighty and sublime (for it) and to implore oneself before him requesting success in achieving it.

And you! Oh slave of Allah, it is incumbent upon you to be dilligent with regards to good, to rush towards it and cling to it. And that you beware of evil and stay far away from it and the means and causes that bring it about. And it is on you to beseech your lord and beg him to grant you assistance and success (in that).

And this dunya (worldly life) is an abode of trials and tribulations. It is the abode of action and preperation for the Aakhirah (next life). So Allah created the creation to worship him, and sent to them messengers, and revealed to them books and has given them intellects, hearing and sight. And he tests them with shayaateen (devils) from mankind and jinn, and (tests them with) lusts and desires.

So that which is obligatory (for us to do) is to use what Allah has given us from protection in leaving off harmful matters from what Allah tests us with by way of callers to evil and from devils both jinn and men.

And this abode is the abode of action, it is not an abode of bliss, rather it is an abode of action and deceit. Allah says: (So do not let the worldly life decieve you, nor let the chief deciever (shaytaan) deceive about Allah) 31:33. The enjoyments therein are minute as Allah says: ( Are you pleased with the life of this world over the hereafter? Little is the enjoyment of the life of this world compared to the hereafter) 9:38.

Therefore it is mandatory upon those who are responsible from the men and women to strive (to attain) Istiqaamah. It's compulsory to pay heed to the truth and act according to it in performing those obligatory duties and forsaking the prohibited ones and the legitimacy of increasing in those recommended acts, because they strengthen and increase one's Eeman. And remaining far from those affairs that could harm the slave even if they are allowed or disliked.

So the slave must work hard in leaving off everything that will harm him and everything that it is feared (from doing this thing) a decrease in righteous actions or negligence in performing them even though they may be mubaah (permitted).

The One free from all imperfections says: (Verily those who say: Our Lord is Allah (Alone)," and then they remain upright (Istiqaamah), on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! "We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) you ask for. "An entertainment from (Allah), the Oft-Forgiving, Most Merciful.") 41:30-32. Meaning at the time of death, the time of resurrection and in the graves as a favor from Allah to us.

And in Surah al-Ahqaf we read the statement of Allah the mighty and sublime: (Verily those who say: Our Lord is Allah (Alone)," and then they remain upright and firm (Istiqaamah), they shall have no fear nor shall they grieve. Those shall be the dwellers of Paradise, abiding therein forever, a reward for what they used to do.) 46:13-14. And the statement of Allah in Surah an-Nahl: (Whoever works rightousness, whether male or female, while he is a true believer, verily We will give him a good life and We shall certainly pay them a reward in proportion to the best of what they used to do)16:97. A pleasant life in the dunya and bliss in the hereafter.

And may peace and blessings be upon our prophet Muhammad, his family and companions.

Taken from: http://www.binbaz.org.sa/mat/8624
Translated by: Abu Fouzaan Qaasim

Traveling without Mahram for Women is Haram

06- Travel - Women Must Travel With Mahram

 

Traveling without Mahram for Women is Haram
Lecture by Shaykh Saleh as Saleh - the noble student of Imam Uthaymeen - his brief bio is below for whoever wants to know him more.

 

-/ note it is my notes only, close what shaykh said - you can visit his site understand-islam.net, go to audio page, under daily life issues - click on FQA on Women Issues - then travel, and thn 6th audio about traveling of women without mahram /-

 

First it should be noted, Islamic Share'ah is based on bringing benefit and good and warding of harm, and from its neccesiated prospective is PRESERVATION OF Lineage and Honor. and it is affirmed in the Book and Sunnah with explicit evidences.

 

all the ways that leads to lose of honor, and lineages and mixing of lineages are HARAM, such as seclusion with non-mahram women, women exposition of beauty to other than her husband and her mahrams as came in Surah An-Nur and also in the verse of lowing of gaze and that which leads to fahisa and and sins and mixing of lineages and lose of honor.

 

from the action that lead to lose of lineage and honor is traveling of women without her mahram (other than her husband or mahram, accompanying with illegal companines) is haram.

 

because it came in the hadith of ibn Umar radi allahu anhu who said the prophet sallallahu alayhe wa sallam said, no women should travel for a distance of 3 days except that she has a mahram accompanying her.

 

also the hadith of abu hurayrah who said, the prophet sallallahu alayhe wa sallam said, no women should travel adistance of a day except that she has a mahram. reported by Abu Dawud and Hakim.

 

also the hadith of ibn Abbas who said, i heard the prophet sallallahu alayhe wa sallam say, there is no seclusion of with men except with a mahram, and no women should travel except with mahram. so a man stood up and said, my wife went to make hajj and i am assiged to such and such battle. so the prophet sallallahu alayhe wa sallam said: go and make hajj with your wife. reported by ahmed, sahih bukhare and sahih muslim.

 

some other hadith it says, one day, some says, one night, some say 3 miles - 1 mile is 1.6 kilo, and other says 2 days.

 

the restriction is not intended but it is an expression on something factual so there is NO ACTION on its mafhom - what is understood, it is opposed by that which is stated in the hadith of ibn Abbas, where it is generalized ABSOLUTELY, whether the distance is long or short, or over sea, or land, or air, or the women is young or old.

 

and whoever restrict this prohibition saying that as long as she has a safe companion it is permissible, then this saying is REJECTED by general statement.

 

Because it is an unequibocal utter, and it has presidence over what is understood in the hadith that states numbers and it is the CORRECT standing.

 

the hadith of Ibn Abbas is mamtuh - explicit defined as that which is inductive of the ruling due to the wording of the text.

and the other ahadeeth fall on mamhum defined as implied meaning.

 

wallahu ta'ala a'lam, wasallallahu ala muhammad wa ala ahlehe wa sahbehe wa barakic wa sallam.

was-salamualikum wa rahma tullahi wabaraka tuhu.

 

Shaykh Saleh As-Saleh: Shaykh Dr Saleh As-Saleh (may Allah preserve him) is from the foremost students of al-Allaamah al-Faqeeh Shaykh Muhammad Ibn Saalih Al-Uthaymeen (may Allah have mercy upon him).  He took knowledge from him (rahimahullaah) from a long distance for a while, then on a continuous basis from 1412-1415H and then regularly from 1415H where he became a dedicated student and studied with him until his death in 1421H.  Shaykh Saleh lived around 500 yards from Shaykh's Al-Uthaymeen's house and has been blessed by Allaah to have obtained a PHd in Medical Biochemistry and is a professor at Qaasim University in KSA.  Furthermore, he is a well-known author of many great writings and books.  The Shaykh resides in 'Unayzah, KSA and is active in his call to the salafi da'wah.  He holds regular classes in the English Language on Paltalk, under Social Issues, Room: Understand Islam 1.

 

 

«And do not give your wealth to the incompetent.» (an-Nisa’ 4:5.)

The meaning of ‘incompetent’ or, sufaha’ is explained by the salaf to include; children, boys, women, servants, the insane, those with deficiencies in their ability to reason or in their religion, among others. (See the Tafsir of Ibn Kathir) Since giving one’s wealth to the incompetent is a sin then entrusting the sacred honor of a Muslim woman to him is much worse. Ibn Qudamah said; “Ahmad was asked ‘Is a boy a mahram?’ He said, ‘Not until he has a wet dream, because he cannot take care of himself, so how can he travel with a woman?’ This is because the objective of having a mahram is to protect the woman, and this cannot be done by someone who has not reached the age of responsibility, because if he himself is in need of protection, then he cannot protect someone else.”. (Al-Mughni )

This is a footnote from "Removing the Mystery Over the Ruling on Women’s Journeys" by Muhammad Musa Nasr, translated by Abukhaliyl. This is footnote number 39. If your interetsed in the full text of the book then see....
http://www.dkh-islam.com/Content/Article.aspx?ATID=6

what is your view if a woman drove from Sa'da to San'aa?

Question: A brother said: you mentioned that there is no problem in a woman driving a car, what is your view if a woman drove from Sa'da to San'aa (two towns in Yemen that are of far distance); wouldn't this be dangerous for her? Give us evidence? [3]

Answer: The Messenger (sallallaahu 'alayhi wa sallam) said: "It is not lawful for a woman who believes in Allaah and the last day to travel without a Mahram." If it is that a woman is driving and her husband doesn't drive or her son over puberty doesn't; then there is no problem for her to drive, I don't know any prevention in this.

The point is that those who say that it is unlawful must bring evidence, upon him is clarification, and as we have said before: Verily this matter, I don't like it for my family and I am not pleased with it, however to say it is haraam requires evidence from the Book of Allaah and the Sunnah of the Messenger (sallallaahu 'alayhi wa sallam).

Footnotes:
[1] Fataawaa al-Mar'ah al-Muslimah, Shaykh Muqbil Bin Haadee al-Waad'ieeiyyah (419, pg. 375)

[2] Fataawaa al-Mar'ah al-Muslimah, Shaykh Muqbil Bin Haadee al-Waad'ieeiyyah (420, pg. 375)

[3] Fataawaa al-Mar'ah al-Muslimah, Shaykh Muqbil Bin Haadee al-Waad'ieeiyyah (421, pg. 376)

Translated by Musa Millington

The distance which must be traveled in order to shorten the prayers

Fatwa-Islamiyyah, Vol 2. Page: 435,

 

The distance which must be traveled in order to shorten the prayers

 

Question: what is the minimum idstance which must be travelled in order to shorten the obligatory prayer?

 

Answer: The distance which must be travelled in order to shorten the prayers is undefined, as in the words of Allah, the Most High: "and when you - muslims - travel in the land, there is no sin on you if you shorten your prayer if you fear that the disbeliever may attack you." - surah nisa: 4:101

 

the word "travel" is mentioned without defining any distance, long or short. based upon this, the prayer may be shortened in any trip which is considered travel, according to some scholars, basing their opinion on the fact that the word "travel" is undefined in the book - of allah - and the sunnah. a number of scholars hold the view that travel is defined as lasting for two complete days, that being equivalent to approximately eighty kilometers. but the most correct opinion is the former which is that there is no defined distance; rather, whatever is considered by the people to be travel.

 

The permanent committe

Under president: Shaykh Ibn bazz

  

Women Traveling Even for Hajj or Umrah

Taken from Al-Fataawaa Ash-Shar'iyyah fil-Masaa'il il-'Asriyyah min Fataawaa
'Ulamaa' il-Balad il-Haraam, pp. 452-454.
Translated by >Aboo Sumayyah Aqeel Walker

By Ash-Shaykh Muhammad bin Saalih Al-'Uthaymeen (Rahimahullaah)


Question: A woman wants to travel to Jeddah to perform 'Umrah and a Mahram (male relative) of hers sees her off from Ar-Riyadh (the capital city of Saudi Arabia), and she rides in the airplane and another Mahram (male relative) receives her in Jeddah. Is this permissible?

Answer: If this matter happened already, then it is over. Along with this, verily this is forbidden for her because she is included in the generality of the Prophet's (Sallallahu 'Alaihi Wa Sallam) statement, "A woman should not travel except with one who is a Mahram (male relative or her husband)." [Reported by Al-Bukhaaree and Muslim] And this woman traveled without a Mahram so it is true concerning her that she fell into what the Messenger (Sallallahu 'Alaihi Wa Sallam) prohibited.

Indeed you may say, "Verily if her Mahram sees her off at the airport and the other Mahram receives her, the danger (of her traveling alone) is removed, and the Messenger (Sallallahu 'Alaihi Wa Sallam) only prohibited that due to fear of danger. Therefore, if the danger is removed, there is no harm."

 

The reply to this is that the Messenger (Sallallahu 'Alaihi Wa Sallam) made an unrestricted prohibition. He said, "A woman should not travel except with one who is a Mahram (male relative or her husband)."

 

So a man stood up and said, "O Messenger of Allaah, verily my wife went out for Hajj and verily I have been enlisted to go on such and such expedition."

 

So he (the Prophet) said, "Go and perform Hajj with your wife." [Reported by Al-Bukhaaree and Muslim]

 

Thus, the Messenger (Sallallahu 'Alaihi Wa Sallam) commanded him to cancel his expedition and to go with his wife.

 

Did the Prophet (Sallallahu 'Alaihi Wa Sallam) seek an explanation from this man?

 

Did he say, "Is your wife safe or unsafe?" No.

 

Did he say, "Are other women with her or not?" No. He did not say that.

 

Did he say, "Is she an old woman or a young lady?" He did not say that.

 

So the principle is that the wording remains upon the generality of its meaning, especially since the story of this man occurred in support of the generality.

 

In reference to the woman's Mahram seeing her off to the airport - and I hope that you all are with me in (understanding) this matter.

 

If I am mistaken then correct my mistake, and if I am right then agree with me about this and warn the people. This man who goes with her to the airport, from what is customary is that the area that is for the travelers (in the airports), none can enter it except for the people who are actually traveling, only.

 

[Translator's comment: This is the case in most airports around the world, especially in the Middle East. This wasn't normally the case in the United States in the past, but since September 11th, this may now be the case here too. Allaahu A'lam.]

 

So her Mahram is going to see her off to this waiting area (for travelers only) and then leave. This is what usually happens. If he leaves, is he 100% certain that the plane is going to leave at the scheduled time? No.

 

It could be delayed. Then if it leaves at the scheduled time, and travels in the air, is it guaranteed with certainty that the weather conditions will remain suitable or it could be that situations may occur that will force the airplane to return back ( i.e. land again)?

 

The answer is that the likes of these situations may occur. Then if it's a given that she continues on the flight and arrives at the land where the plane is to land, even that may not be feasible.

 

The plane may go to some other place. So who will meet her at this other airport (i.e. a layover airport)? So if it is decreed that she lands at the airport which she intends to land at, is the Mahram whom it is agreed that he will meet her, is his meeting her guaranteed, and at the same time of her arrival?

 

This is not guaranteed. He may become ill, and he may get lost or he could get caught in a traffic jam with other cars. All of this is possible, isn't it so?

 

But lets just say that all of these obstacles do not occur and the matter goes as well as expected. However, who is the person who will sit beside her on the plane? Allaah knows best.

 

It could be that an honorable man will be sitting beside her who has respect for the Muslim women and he will protect her from harm. He could be better than her true Mahram.

 

And it could be that a wicked, plotting, treacherous man will be sitting next to her, who will trick her and try to seduce her. So the matter remains dangerous. The Legislator (Allaah) has exceedingly anticipated what is necessary to protect the honors. This is such that Allaah, the Mighty and Majestic, said:

"And do not come near Az-Zinaa (illegal sex, fornication, adultery, etc.)." [Al-Israa' : 32]

He (Allaah) did not say, "And do not commit Az-Zinaa." This is so that we would stay away from everything that could be a means that leads to Az-Zinaa. So verily the obligation that is upon the believer who fears Allaah, the Mighty and Majestic, and who feels defensive honor for the women of his family is that he not allow anyone from the women of his family to travel except with a Mahram (male relative or her husband). The matter is quite easy. Go with her (to her destination) and return. There is no overburdening in this. And all praise is due to Allaah.

 

 

http://www.calgaryislam.com/imembers/Sections+index-req-printpage-artid-201.html

Ten are the acts of Fitrah:

"Ten are the acts of Fitrah:

 

1 - clipping the mustache, 2 - letting the beard grow, 3 -using as-Siwaak, 4 - snuffing up water in the nose,

 

5 - cutting the nails,6 - washing the finger joints, 7 - plucking the hair under the armpits, 8 -shaving the pubes,

 

9 - and cleaning one's private parts with water.  10 - The narrator said, 'I have forgotten the tenth, but it may have been rinsing the mouth.'"

 

Collected by Muslim in his Saheeh, V.1, hadeeth # 502.

Advice for young men

Advice for young men 

Seventh question from Fatwa No. (8973) : 

Q7: What is the position of Islam towards young men? What is your advice to them during this crucial period in their life? 

A: A Muslim should hold firmly to the rope of Allah and to adhere to the Qur'an and the Sunnah of the Prophet (peace be upon him). He should also call to the cause of Allah without any fanaticism to what he believes in if the truth appears to be on the other side. He should follow the truth wherever it is. The truth is the worthiest thing to be followed. In general, he has to take the Prophet (peace be upon him) as an example for him in his doings, good morals, honor and calling to Allah. Allah (may He be Exalted) says: Surah Al­Ahzab, 33: 21 Indeed, in the Messenger of Allâh (Muhammad peace be upon him) you have a good example to follow...

( Part No : 2, Page No: 219)

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and 'Ifta

`Abdullah Ibn Qa`ud	`Abdullah Ibn Ghudayyan	`Abdul-Razzaq `Afify	Abdul Aziz Bin Abdullah Ibn Baz

Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...”

Explanation Of The Hadeeth: “No human ever filled a vessel worse than the stomach...”

Author: Al-Haafidh Ibn Rajab al-Hanbalee
Source: Jaami' Al-'Uloom wal-Hikam, hadeeth no. 47

On the authority of Al-Miqdaam ibn Maadiy-Karib who said: I heard the Messenger of Allaah saying:

"No human ever filled a vessel worse than the stomach. Sufficient for any son of Aadam are some morsels to keep his back straight. But if it must be, then one third for his food, one third for his drink and one third for his breath." [Ahmad, At-Tirmidhee, An-Nasaa'ee, Ibn Maajah - hadeeth saheeh.]

1. Ibn Masaweh, a Muslim doctor, said after reading this hadeeth:

"If the people only used these words, they would avoid all diseases and maladies and the clinics and pharmacies would be idle."

2. Another doctor, Al-Harith ibn Kalada said:

"That which has killed mankind is the introduction of food on top of food before it has been digested."

3. As for spiritual benefits: humbleness of heart, strength of understanding, lessening of lower desires, lessening of personal opinions and anger, while overeating induces the opposites of all of those. Al-Hasan Al-Basree said:

"O, son of Adam, eat with one third of your stomach and drink with one third and leave one third of your stomach to breathe so that you may think."

4. Ibn Umar: A man said to Ibn Umar:

"Shouldn't I bring you some jawarish?" Ibn Umar said: "What is that?" He said: "Something which aids in digesting your food after you eat." Ibn Umar said: "I have not eaten to being full for four months. That is not because I am not able to do so, but I was with a group of people who were hungry more than they were full."

5. Not reaching your goals: Muhammad ibn Wasi said:

"Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish]."

6. Al-Hasan Al-Basree:

"The test of Aadam, alayhis-salaam, was food and it is your test until Qiyama."

And, it used to be said:

"Whoever takes control of his stomach gets control of all good deeds."

And:

"Wisdom does not reside in a full stomach."

One day, Al-Hasan offered some food to his companion who said: "I have eaten until I am no longer able to eat." To which Al-Hasan said:

"SubhaanAllaah! Does a Muslim eat until he is no longer able to eat?"

7. Allaah grants this world to those whom He loves and those He does not love but only grants hunger to those whom he loves.

8. Ash-Shaafi'ee said:

"I have not filled myself in sixteen years because filling oneself makes the body heavy, removes clear understanding, induces sleep and makes one weak for worship."

9. In Bukhaaree and Muslim:

"The believer eats with one stomach while the kafir eats with seven stomachs."

Meaning: The believer eats with the manners of Islam and in moderation, while the kafir eats based on desires and gluttony and so he eats with seven stomachs.

10. Also:

"Food for one is enough for two and food for two is enough for three and food for three is enough for four."

11. Also: From Aa'ishah:

"The family of Muhammad (sal-Allaahu 'alayhe wa sallam) never filled themselves with wheat bread three days in a row from the time he came to Madeenah until he passed away."

12. A Muslim should not merely follow his appetites. Allaah said:

"Then, they were followed by generations who neglected the prayer and followed their appetites. They will encounter a pit of fire except for those who repent..." [Maryam 59-60]

13. The best generations did not:

"The best generation is my generation, followed by the one after them then the one after them. Then will come a people who bear witness but are not asked to bear witness, who swear oaths but do not fulfill them and fatness will appear among them." [Bukhaaree and Muslim]

14. From Abee Barza that the Prophet (sal-Allaahu 'alayhe wa sallam) said:

"My greatest fear for you is the appetites of transgression with regard to your stomachs and your privates and the inclinations which lead astray." [Ahmad and others and its narrators are people of saheeh]

http://maktaba.multiply.com/journal/item/45/45

You Cannot Please Everyone...

You Cannot Please Everyone...

A man said to al-Hasan al-Basri (rahimahullah): ‘The people sit around you so that they may find fault with you!’ So he said, ‘Indeed, I encouraged my soul to aspire for Paradise so it aspired for it. Then I encouraged it to aspire for salvation from Hellfire and so it aspired for it. Then I encouraged it to aspire for salvation from the people, but I didn’t find a way to that. Indeed the people were not pleased with their Creator although He provides for them, so how can they be pleased with another creation like themselves?’ [1]

Prophet Musa (’alayhisalam) said: ‘O my Lord, the people say things about me which are not (i.e. not true)! So Allah revealed to him: ‘O Musa, I did not make that (privilege) for Myself, so how can I make it the case for you?’ [2]

Malik ibn Dinar: ‘Since I have known (the reality of) people, I have not taken delight in their praise nor have I hated their criticism.’ It was said to him, ‘Why is that?’ He said, ‘The one who praises from amongst them is excessive and the critic from amongst them exaggerates!’

[3]‘Aisha (radhiallahu `anha) wrote to Mu’awiya (radhiallahu `anhu): ‘Salamun ‘alayk. Amma ba’d, I have heard the Messenger of Allah (sallallahu `alayhi wa sallam) say, ‘Whoever gains the Pleasure of Allah by the anger of the people (i.e. thereby gains their anger), Allah suffices him of the people’s troubles. And whoever gains the pleasure of the people by the Anger of Allah (i.e. in the process he gains His Anger), then Allah leaves him to the people.’ Wa-Salaamu ‘alayk.’ [4]

Imam al-Shafi’i: ‘There is nobody except that he has someone who loves him and someone who hates him. So if that’s the case, let a person be with the people who are obedient to Allah `azza wa jall!’ ( - as they love and hate for the Sake of Allah and they are not unjust) [5]

________________________

References:

[1] Al-Bidaya wal-Nihaya (9/318 )
[2] Al-Adaab al-Shar’iyyah by Ibn Muflih (1/38 )
[3] Tarikh Dimishq (59/307)
[4] Reported by al-Tirmidhi in Kitab al-Zuhd (no. 2414), declared Sahih by al-Albani
[5] Hilyat al-Awliya (9/124)

--

Artificial Fingernails and Eyelashes

Artificial Fingernails and Eyelashes

By Al-Alamah, Al-Faqeeh Abdur Rahman ibn Nasr Al-Barrak (may Allah preserve him) [i]

Question: What is the verdict on wearing artificial fingernails and eyelashes? Is this act considered among the acts of joining false hair with real hair?

Answer: Adding synthetic fingernails disagrees with the sunnah and (fitrah) natural disposition. The Prophet (peace and blessings be upon him) said,”

خمس من الفطرة

“There are five things among the Fitrah…”

Following these words, he (peace and blessings be upon him) mentioned clipping the fingernails. Also He (peace and blessings be upon him) mentioned when the nails must be clipped; and that they shouldn’t grow unclipped beyond forty days. Intentionally extending the fingernails causes a person to resemble an animal or disbeliever. This act is disfeaturing for a woman not beauty. When a woman adds fake nails this shows she has a corrupt fitrah and decreased intellect.

Similarly, adding synthetic eyelash resembles the disbelievers and is among the acts of joining false hair with real hair. I consider both of these actions to be impermissible. And Allah knows best.

Taken from: http://albarrak.islamlight.net/index.php?option=com_ftawa&task=view&id=31346&catid=&Itemid=35

Translated by: Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1430 H

[i] His full name is Abdur Rahman ibn Nasr Al-Barrak. His kunya is Abu Abdullah. He was born in Bukhara in the district of Qassem in 1352 H. His father died when he was young, so the shaykh never met him. This left his mother to raise him and she did and excellent job in nurturing him with good morals. Allah decreed for the shaykh to be afflicted with and illness that caused him to go blind at the age of nine.

His quest for knowledge: Shaykh Abdur Rahman began his studies at a very young age. He memorized the Quran at the age of 12. He began studying the Quran with his relatives then with some of the residents in his town. Later on Allah decreed for the Shaykh to travel to Mecca and study. He stayed there for about two years. While residing there he studied with; Shaykh Abdullah ibn Muhammad Al-Khualyfee-Imam Masjid Al-Haram and Shaykh Salih ibnHussain Al-Iraqee. And in 1369 both Shaykh Salih and Shaykh Al-Barrak traveledl and studied with Abdul Azeez bin Baz (may Allah have mercy on him). Shaykh Al-Barrak stayed with Bin Baz for two years, and at that time Shaykh Bin Baz was a judge in Dulum.

His enrollment in school: In 1371 Shaykh Al-Barrak enrolled in the Learning Institute in Riyad right after it opened. After graduating form there he registered and joined the college of Law in 1378H. While studying there he was blessed with the chance to study under some senior scholars like Muhammad Ameen Ash-Shanqeetee, Abdur-Razzak Al-Afeefee and Muhammad ibn Ibraheem Al-Shaykh (may Allah rest them in Paradise) The Shaykh who had the most influence on him was Bin baz ; as he was with the shaykh for about fifty years.

His memory: He has memorized the Quran, Bulugh al-Maram, Kitab At-Tawheed, Kashfu Shubahat, Usul Al-Thalatha, Sharut As-Salah, Aj-roomeeyah, Qatrun Nada, AL-feeyah ibn Malik and others.

The scholars praise for him:

Shaykh Uthaymeen (may Allah have mercy on him) was asked during his last days about whom questions should be directed to for verdicts. He praised Shaykh Al-Barrak and said Shaykh Salih Al-Fowzan and Shaykh Al-Barrak are the two to ask.

· This is a summarized version. Please refer to the site for the entire bio of the shaykh at

www. http://albarrak.islamlight.net/index.php?option=content&task=view&id=1364&Itemid=45

http://abuaaliyah.multiply.com/journal/item/75/Artifical_fingernails_and_Eyelashes

I praise Him for not making it a calamity in my religion.”

It is reported that Shurayh – Allaah have mercy on him – said, “If I am afflicted with a calamity, I praise Allaah for it four times: I praise Him because it wasn’t worse than it was, I praise Him when He gives me the patience to bear it, I praise Him for enabling me to say al-istirjaa’ (‘To Allaah we belong and to him we will return’; see Al-Baqarah: 154-156 ) in hope of a great reward, and I praise Him for not making it a calamity in my religion.”

Adh-Dhahabi, Siyar A’laam An-Nubalaa', in his biography of Shurayh Al-Qaadi.

--
‘Abdullâh ibn ‘Abbâs – may Allâh be pleased with him – said,

“Love for Allâh and hate for Allâh, make your enmity because of Allâh and your allegiance because of Allâh; for indeed, the love and support of Allâh is not achieved save through this. And a man will never taste true faith (îmân) – though he may pray and fast much – except when he is like that. Today, the people’s brotherhood is based upon worldly considerations (dunyâ), but this will not do anything for them on the Day of Resurrection.”

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq article 353

Excellent way of Binding Books

Category:	Books
Genre:	Religion & Spirituality
Author:	Binding by hand by yourself

Almost 9 years ago, i used to do this, almost all students do this task of binding notebooks by hand using these tools in my country.

Tools:
- threads
- gooz [don't know what you call it in English, but this is the tool that we use to make hole and it has a hole on its side to hold the thread to pull in or out the thread through the hole made in the note book]
- gum [made of flour and water, you make it by adding flour to the water and boil it for a while until it becomes thick]

i remembered this way of binding like few days ago and then finally decided bind my madinah arabic books hand outs into a book, and i did as you see in the pictures.

i knew when we came to US, we took a gooz with us, my brother binds his materials and he did good job mash-Allah. i don't know how i forgot about it, and spent my money to bind ebooks at staples and to buy binders to keep these eboks. subhan Allah.

you can use any tools to make hole in the papers and then bring threads in or out to bind books like this.

after you finishing binding the book, you can put cover on it and make it look nice. that's when i used the gum i made. you put gum on the cover that you will put in the middle so it falls on the sewing area and you can put gum on the sewing area, so it is covered up.

i don't have the camera, i always use my sister's camera to take pictures. i didn't get to take the final pictures of the book i binded, i.e. after putting cover on it.

i kind of put too much gum so it has some wrinkles in the area of sewing. but it looks fine. alhamdulillah.

i am so happy to be able to find these tools and recall this way of binding, now i can download some nice ebooks and make them into books and keep them in my library. alhamdulillah.

in village, back in my country, we used to make so nice books using these tools. mash-Allah. just recalled.

Are women's feet a part of their 'awrah

Question: Are women's feet a part of their 'awrah ( عورة -that part of the body which is illegal to expose to others) and should women cover their feet?

Answer: Yes, she has to cover her feet and she has to cover everything from her body in salaah ( صلاة- prayer) except her face. If in salaah her feet become uncovered then it does not invalidate the Salaah because there is Ikhtilaaf ( الاختلاف -difference) in this affair. And some of the Fuqahaa' ( الفقهاء - jurists) have said if her feet become uncovered in Salaah then her Salaah does not become nullified but she has to be very protective of keeping them covered whilst in Salaah.


Answered by: Shaykh Saalih al Luhaydaan

Title of Lecture: Islaam vs. Terrorism

Date of the Lecture: September 11th, 2004

Listen to Lecture: Click Here

Read the Transcribed Lecture: Click Here

The acceptance of the first wife is not a condition for one who wishes to marry another.

Taking from: Fatawa Islamiyah - Vol. Five - Page: 353 - The Book of Marriage

The acceptance of the first wife is not a condition for one who wishes to marry another.

Question: there is no doubt that Islam has permitted plurality of wives, but is it required for the husband to seek he acceptance of his first wife before marrying the second one?

Answer: it is not obligatory for the husband, when he wishes to marry another, to get his first wife's acceptance, but it is a noble trait of character and good relations for him to appease her by whatever decreases the pain which women naturally feel in such a situations. This may be achieved by smiling, greeting her warmly, and speaking kindly to her, and by whatever money you can afford, if her acceptance is requires it.

Answered by: The Permanent Committee

Some portion from another fatwa on the same topic, it is a big answer, and big question, i will only take a bit as it is beneficial on this issue and of a great concern.

page # 325:

"What is prescribed for the wife is not to object to this, and to allow you [husband] to marry. and it is incumbent upon you to take great care to be absolutely just and to undertake everything which is required of you for them both. all of this is a part of cooperating with one another in virtue, righteousness and piety.."

Answered by: Shaykh Abdul Azezz Ibn Bazz.

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Taking from: Fatawa Islamiyah - Vol. Five - Page: 209 - The Book of Marriage

The Ruling on a Suitor Denying that he is married to another

Question: is it a condition for the validity of marriage that the man who wishes to marry a woman inform her that he is married to another, if he was not asked about it? and is there any consequence if he denies it when asked?

Answer: a man is not required to inform his wife or her family that he is married, if they do not ask him. but in most cases, this is known, because marriage is only completed after some time and after investigations and inquires have been made of both the husband and the wife, and their suitability has been established. but it is not permissible to conceal anything. so if it happens that one of the two spouses lies and the other one had built his or her acceptance upon it, then that  spouse has a choice: if he mentioned that he was not married and he lied about it, she may have the marriage annulled; and if they said that she was a virgin when she was in fact a matron, he has the option to complete the marriage or leave her.

Answered by Ibn Jibreen

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Question: If a husband makes a promise when he marries a sister who was new to Islaam, that he would not take a second wife but then changes his mind later on in the marriage, does the first wife have to accept this or does she have the right to ask for a divorce based on this?

Answer: If the man who married this woman promised her this and it is a condition which was stipulated in the marriage contract (that which was said in the question), then it is incumbent upon this man to fulfill this condition and to respect this stipulation, because the Prophet صلى الله عليه وسلم said: " From among all the conditions which you have to fulfill, the conditions which make it legal for you to have sexual relations (i.e. the marriage contract) have the greatest right to be fulfilled" [1]. So, if he is not fulfilling this promise and condition, then that gives the woman the right to ask for a nullification of the marriage contract. This is because the man violated one of the stipulations of the marriage contract and it is not permissible for him do this except if she agrees with it and renounces what is due to her (as a stipulation in the marriage contact).

However, if it is not a stipulation in the marriage contract but rather something which he promised her by word of mouth, then it is not befitting for him to go against that which he said to her. Therefore, the fact that is mentioned in the question; that this woman believes now after she learned her Deen and she believes that polygyny is permissible in the Deen; this does not go against her asking for her rights to be preserved and fulfilled. Rather, she has to turn her affair to the 'Ulamaa, (the People of Knowledge). She has to go to the nearest Islaamic Center that takes care of the affairs of the Muslims so they can find a solution to her problem; of course this is after checking her statements and the statements of her spouse.


Answered by: Shaykh Fahad Al Fuhayd حفظه الله

Title of Lecture: Golden Naseehah to the Seekers of Knowledge

Date of the Lecture: November 19th, 2005

Listen to Lecture: Click Here

Read the Transcribed Lecture: Click Here

[2] Reported with the following wording in Saheeh al-Bukhaaree, Kitaab ash-Shuroot (The Book of Conditions) (#2572).

أحق الشروط أن توفوا به ما استحللتم به الفروج

With the wording used by the Shaykh حفظه الله it is reported in Sunan Abi Daawood 2/244 (#2139) and Shaykh al-Albaanee رحمه الله says with a Saheeh isnaad.

إن أحق الشروط أن توفوا به ما استحللتم به الفروج

--

The Greater The Hardship The Greater The Reward

The Greater The Hardship The Greater The Reward

MashaAllaah, a good reminder for us all. May Allaah reward the sister who transcribed it from audio.

The Greater The Hardship, The Greater The Reward
Abu Uwais Abdullaah Ali [Rahimahullah] link to listen to the audio @ www.authenticstatements.com or request to listen to it @ www.salaficast.net

Khutubatul-Haajah …..

The greater the hardship, or trial or tribulation the greater the reward. The greater the difficulty the greater the reward. The greater the trial or tribulation or difficulty that you are put through the greater the reward will be for you and for me from Allah (Tabarak wa ta'ala).
If Allah loves a people, He puts them to trial, He tests them and places them in difficulty. Allah the Exalted states in Surah Baqarah :

"We will test you with something of fear, and hunger and loss of wealth, and souls and vegetation. And give glad tidings to those who have patience. Those who if in any difficulty or trial, or tribulation occurs to them or happens to them, they say: 'Verily We are from Allah and to Allah we return.' They are those who will receive prayers from their Lord and Mercy and it is those who are guided."

The great reward is in accordance to how great o­nes trial, difficulty or test is. The greater the test and trial, the greater the reward. And everyone must have tests and everyone will have problems & trials and everyone will be put to difficulty, everyone will have moments of grief, moments of sadness moments when things are not as they feel or would like them to be. But the difference is the believer is patient, the believer believes in the decree of Allaah, the believer seeks the reward of Allaah (subhana wa ta'ala) at that time.

The believer praises Allah. The believer will be rewarded in his time of difficulty. The believer has burns and the Kaafir has burns. The believer needs an operation and a Kaafir needs an operation. The believer loses a mother and a Kaafir loses a mother. The believer loses his wife and the Kaafir will lose his wife. Everyone experiences difficulty. Everyone experiences trials and tribulations but the believer because of what Allaah (subhana wa ta'ala) has given him of Imaan and for what he has of patience and being pleased with the decree of Allaah, and seeking a reward from Allaah and seeing the wisdom of Allaah (subhana wa ta'ala) in his difficulty, he will be raised and he will receive great rewards.

Abu Dawud mentions in the Sunnan, related by Ahmad :
It is in the Saheehah (when you hear as-Saheehah it means it is authenticated by Shaikh Naasir ud-Din al-Albaani in his authentic books of narrations – Hadith No. 959) :The Prophet (sallallaahu 'alayhi wa sallam) said :

"This my Ummah, is a Ummah that has mercy upon it, 'Marhooma'- a Ummah that has mercy that's been wrapped in Mercies; there is no punishment for this Ummah in the Hereafter except their punishment that they experience in the Dunya --- killing and death and dying, trials and tribulations, earthquakes and the like." And the wording of Abu Dawud is : 'This Ummah reminds of the Ummah, that Allaah has placed His mercy upon. This Ummah will not have any punishment in the Hereafter, this punishment is in this world with fitn, trials, tribulations and punishments and difficulties, and earthquakes and killings, murder, death.. like this.

'As recorded in Buhari and Muslim: The Prophet (sallallaahu 'alayhi wa sallam) said :

"Whoever Allah wants good for him, he puts them to test. He puts them through difficulties. Like a diamond or some metal that has to be burnt and then that which is bad from it is removed so that you have that which is the pure diamond or the pure gold or whatever. Put them to tests, trials and difficulties."

As narrated by Tirmidhi and Ibn Maajah : (This is the Hadith that we started with) - The Prophet (sallallaahu 'alayhi wa sallam) said :

'The greater reward is with the greater trial or the greater the trial or difficulty of test or hardship is then the greater the reward. And when Allah loves a person He will tests them. So he who will be pleased and then He will be pleased. He who is displeased, then He will be displeased.'(Sahaba's name not clear) 'The people as long as they are in good health, good shape, good condition they are covered. You don't know their true character because they are in good situation, they are in good circumstance. As long as they are in a good circumstances they are covered. But if a trial or difficulty or a hardship comes upon them, then you will see their reality. They will go to their reality. The Mu'min will run to his Imaan, the Mu'min will run to his belief, the believer will run to his belief, his Imaan and the hypocrite will run to his hypocrisy, and the hypocrite will run to his hypocrisy. "Without being shaken, you don't not know what comes to the top and what goes to the bottom. Without being shaken you don't know a man from those who are faking; you won't know women from those who are faking. You won't know those who truly believe from those who don't. Those who make a claim o­n their tongue and is not really in their hearts and from their limbs from those who are willing to die for this matter. This can o­nly be shown by trials, the tribulations and tests and difficulties."

Imam Ahmed brought it and Sheikh Nassir brings in his Saheehah No. 147 : Suhaib said that, 'we were sitting with the Prophet (sallallaahu 'alayhi wa sallam) and suddenly he laughed. Suddenly the Prophet (sallallaahu 'alayhi wa sallam) laughed. He asked his companions: 'Won't you ask me what I am laughing about?.' So they asked the Prophet (sallallaahu 'alayhi wa sallam) 'what are you laughing about ?' So he said : 'I laughed because I was astonished at the affair of a believer.' (Listen these are words of Musthafa alaihi salam. He doesn't speak of his own desires whatever he speaks it is revelation; Listen, these are words of Rasulullah describing a believer.). All of his affairs, all of his circumstances are good, all of it. If something happens to him that he loves, if Allah blesses him with something that he loves, then he praises Allaah and this is good. And if something happens to him, if he is put into some difficulty, test or tribulation or hardship or something that he hates, he is patient and that is good for him. And no o­ne's situation is totally good except the believer. And no o­ne else's affair, no o­ne else's circumstance, no o­ne else's condition, no o­ne else's situation is totally good except the mu'min, except the believer.'

'The o­nes who received the most difficulty, and went through the most hardship were the beloved people to Allaah --- the prophets. Allah loved them more than the rest of mankind or creatures. He tested them. He put them through test , he put them through hardship, he put them through difficulties. Listen to this narration of Ibn Majah and Sheikh Nassir also brings in his Saheehah No. 144 : (Sahaba's name not clear) "I entered upon the Prophet (sallallaahu 'alayhi wa sallam) before he passed away whilst he was suffering having a fever -- I placed my hand upon him and I felt the heat from above the blanket, I felt the heat of his fever from above the blanket. I said : 'O Messenger of Allaah, how hard it is upon you.' The Prophet (sallallaahu 'alayhi wa sallam ) said : 'Yes, it is like that. Trials and tribulations, hardships and difficulties are doubled and multiplied and increased for us prophets. But also the reward, the blessing, the level that he is raised with Allaah upon is also multiplied and increased for him.' I said : 'O Messenger of Allaah who are most put through difficulty? Who are the people who are most tested? Who goes through the most trials and tribulation O' Messenger of Allaah?' He said : 'The prophets, then the righteous (saalihun)' ,

some of them are tested with clothing, some of them are tested with no clothing except an abaya that they place around their bodies, nothing else. But o­ne of them used to be so happy when he was put to trial or test like you see enjoyment and pleasure and contentment through ease. They were happy with trials and tribulations like you are happy with ease."Allaah the Exalted states in Surah Al-Zumar:

"Verily the patient will get their reward without it being estimated, without it being calculated. It can't be counted. O­ne is waiting for reward, for that o­ne who is patient."

As-Sabr, patience Akhee Msulim, my brother Muslim, upon when you are put to trial, upon when you are put to test, upon when you go through sadness, upon when you go through hardship, upon when you go through difficulties, patience – As Sabr, then it is a sign that you are upon Khair. It is the sign that you are upon good. It is a distinguishing characteristic, or it is a distinguishing matter that shows that you are upon good. It is narrated in Abu Dawud :

'Then it is saheeh, the happy o­ne, is the o­ne who can avoid trials and tribulations especially those that lead him astray or take him away from his deen, but the o­ne who is tested and is patient, so greater reward for him, unimaginable reward for him.'

Also it has been related by Bukhari and Muslim : Abbas said to Ibn Rabah :

"Shall I show you o­ne of the women of Jannah? Saudah, this black woman who told the Prophet (sallallaahu 'alayhi wa sallam) : Verily I have seizures and I become uncovered, make dua to Allaah for me.' The Prophet (sallallaahu 'alayhi wa sallam) said: If you are patient you will have Jannah. And if you want I'll make dua for you that you be healthy. She said : 'I'll be patient, I'll be patient but make sure that I don't become uncovered.' So the Prophet (sallallaahu 'alayhi wa sallam) made dua to Allaah that she does not become uncovered.'

This is how the Salaf were. Because of this some of the salafs used to say : If a difficulty happens to you, a hardship happens to you, if you are put to trial and tested and you are patient, then you have got o­nly o­ne difficulty. You have o­nly got o­ne hardship. You have o­nly got o­ne problem. Whenever a difficulty or hardship or trial comes your way and you are not patient, then you have two problems, and two hardships. And particularly if it is a loss of a child, or a loss of a loved o­ne. You are not patient with that then you have two difficulties.

The loss of the o­ne you love plus the loss of the reward you would have got if you had been patient. To be patient upon the tests, and the trials, and the hardships and the difficulties as a worship for Allaah, is a worship for Allaah. Many of us know that salaah is a worship, Zakah is a worship, and ruku is a worship and sujud is a worship, and reading Quraan is a worship , how many of us know that being patient upon a hardship, upon a sadness , being patient upon a difficulty, upon a test, upon a trial is a worship for Allaah. Allaah says in Surah Al-Hajj (22:11) :

"And among mankind is he who worships Allâh as it were, upon the very edge; if good befalls him, he is content therewith; but if a trial befalls him, when fitnah comes to him, or a hardship befalls him, if something that brings about grief comes his way, if he is tested, if he is put to the test, when sadness comes his way, if a hardship befalls him, what happens? He flips upon his face. He loses both this world and the Hereafter. There is no doubt that this is the clear loss."

Walhamdulillah. The greater the test, the greater the reward, the greater the hardship the greater the reward, the greater the difficulty, the greater the reward from Allaah (tabarak wa ta'ala). And the Salaf understood this. Urwah Ibn Zubair, a well known from the Salaf had a problem with his foot. So the doctors decided that they had to cut it off, cut the foot off. When the doctors cut it off he didn't say anything except these words: 'O Allaah, for you are Full praise. For if you have taken some, you have left some. And if you have tested, and put through difficulty you have also put in good condition. If you have tested and tried and put through difficulty you have also put good health, good circumstances and good conditions.'The next day his son was riding a horse or mule and fell off of it and died. So they came to Urwah with the information of the death of his son, he didn't say anything except : 'O Allaah, for you is full praise. For if you have taken some, you have left some. And if you have tested and tried you have also placed us in good situations and good condition.' So when he was asked about this he said: 'I had 4 limbs (meaning 2 arms and 2 legs) and Allaah took some and left some. 'I had 4 limbs 2 arms and 2 legs Allaah took o­ne and left me three. I had 7 sons, Allaah (tabrak wa tala) took o­ne and left six. And he gave me good condition, or good situation my whole life up until this time. Then he tested me. Should I not praise Allaah for that? Should I not praise Allaah for that?'

Tests, trials, difficulties, hardships, grief, sadness, pain it raises the level of the believer. It raises the level of the believer. It is an expiation for sins. It removes sins, these difficulties and it raises o­ne's level higher with Allaah. Raises o­ne's level higher, places o­ne in His station or circumstance that he might not have met, he would never have reached if he had not gone through that test. It is related in Saheeh also Muhammad bin Khalid Abi An Jaddi, his grandfather was a companion that he went out visiting a brother. Then he heard that the brother was sick. So he entered upon the brother and he said : 'I came to you as a visitor, and now I am also o­ne visiting the sick and also someone giving you glad tidings.' The person said: 'how do you gather all this, i.e. somebody who is a visitor, somebody who is visiting a sick, somebody who is giving glad tidings? How do you gather all that?'He said : 'I came out, I wanted to visit you, it reached me that you were sick, then it became that I am visiting the sick person also I give you glad tidings of something that I heard from the Messenger (sallallaahu 'alayhi wa sallam) : If Allaah (subhana wa ta'ala) has decreed or wants for his servant a certain Manzala, a certain position in the Jannah, a high position in the Jannah, and the servant is not going to reach it, he's going like he's going, he's not going to reach it, Allaah (subhana wa ta'ala) would test him, put him through hardships, would put him through difficulty regarding his body – may be he will get sick or something; or regarding his wealth – may be he will lose something; or regarding his children --- may be o­ne of them will pass away or become sick or whatever. So that this person can become patient, have this Ibadah of worship, then what ? So that this person can reach the position that Allah wanted him to reach. So that he can reach the position Allaah wanted for him.

Same Hadith : 'Who are the people who will receive the most difficulties, trials and tribulations? He said: the prophets, then those most like them, then like them, a man will be tested in accordance with his deen. A man will go through difficulties in according with his deen. A man will go through hardship in according with his deen. A man will experience sadness and grief in accordance with his deen. If his deen is strong, then his difficulties will be great. His trials will be hard. If he has in his deen some ease, or some lightness then he will be tested in accordance with the likeness of his deen. Because trials and tests want leave a servant until his sins are forgiven. That is, because the servant, he undergoes so many trials and tests, his sins are forgiven and it will be as if he is walking upon the earth without a sin. That he is walking upon the earth without a sin. In another Hadith (listen to this brother) : If you have a difficulty in your life brother, if you have a difficulty in your life sister, if there is some sadness in your household, if you lost a child, if that child has been hurt, if there is a sickness in your family or whatever the case, whatever difficulty or trial, whatever problem you are going through, listen to the words of Messenger (sallallaahu 'alayhi wa sallam), it will make it clear. Listen to the words of Rasoolullah (sallallaahu 'alayhi wa sallam), it will cool your heart, it will take you to that which is right, it will correct you, it will guide you, it will increase your faith, and your patience.

"There is no difficulty that happens to a Muslim except that Allaah removes a sin because of it even if a thorn pricks him and even to that degree."

If Allaah removes to that degree what about some other sadness? Or some other loss or some other trial or some other difficulty? Lastly Abu Huraira (radiyallaahu 'anhu) that he heard the Prophet (sallallaahu 'alayhi wa sallam) and also Abu Said Al Khudri : 'No pain, or sickness affects a believer. No tiredness (this is also sickness), or grief nor any worry except that Allaah removes from that person a sin because of it.'

This should tell us to be patient. This should tell us that our pathways are not going to be full with rose petals and life is not always going to give you that which you want or think you deserve, that they are going to come down your way or into your life things that are sad, things that bring you grief, things that bring difficulty but your test is shown, your character is shown, whether you can weather the storm by being patient with the decree of Allaah, in praising Allah (subhana wa ta'ala), in hoping a reward from Allaah (subhana wa ta'ala), for no o­ne can reward what Allah (subhana wa ta'ala) will give the person who has patience. Allah (subhana wa ta'ala) has granted it and he will grant it without calculation. Will grant it without it being something that we could calculate or imagine. So any difficulty brother reflect upon this issue that is khair for you, is good for you, if you are a believer and if you are patient and if you praise Allah (subhana wa ta'ala) and it is a way to remove your sins and a way that you have no understanding of what Allaah (subhana wa ta'ala) may be preparing you for a better station, a better status in the Hereafter that you would not have reached if He had left you in that state that you were in. But when he tested you, you were patient and therefore Insha-Allaahu wa ta'ala that position or that status will be their Haada

What Does the command '...Refuse to Share their Beds' (an-Nisaa 4:34) Mean?

What Does the command '...Refuse to Share their Beds' (an-Nisaa 4:34) Mean?
Sunday, 05 July 2009

[Q]: One of the brothers who lives in Riyadh says, “It is well known that boycotting one's Muslim brother for more than three days is impermissible. Hence what is the ruling regarding regarding what occurs between the husband and his wife as far as boycotting is concerned whether or not he intends to discipline her or otherwise?”

[A]: The husband boycotting his wife is legislated for specified circumstances, and that is when he fears her disobedience (nushooz). Thus is that case he admonishes her and if that does not work then he boycotts her in the bed. This does not mean that he sleeps in another bed other than the one they both sleep in, rather what is meant is that whenever he sleep in his bed, he should turn his back towards her. Hence he sleeps with his back towards her as an indication of his anger towards her and his reprimanding of her. However he should not boycott her as far as speaking is concerned. Thus the children should not get a sense of cold-heartedness or a lack of communication between their father and their mother. That should only occur in the bed with intent of rectifying her incorrect behaviour. However that does not mean that if the wife does not respond to the request of the husband from the things that are not obligatory on her he boycotts her. Because sometimes the shortcoming stems from the husband himself when he wants his wife to do things she is either incapable of doing, or is very difficult for her, or it is an act that impermissible to do. If she does not do these things he boycotts her. No. Boycotting is only legislated if he sees nushooz, disobedience from her, or an act that is clearly incorrect. As for making that a weapon that he uses to get at her or humiliate her, then this is impermissible. Some people understand the issue of boycotting – even in bed – with an incorrect understanding.

Shaykh Abdullaah ar-Rukbaan - A member of the permanent committee of senior scholars: Noor 'Ala Darb: (06/25/1430)
Translated by Ibn Zayd

Fatawa on: Donating Blood, Organ Transplants, & Kidney Transplants

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Donating Blood

Question: In our local hospital, there is a sick man who needs blood. we know that blood is considered impure, but is there an exception in this case, where the man desperately needs it?

Answer: The rule for a cure is that it be with what is allowed in the Shari'ah, but when there is no means to recover or be rejuvenated for the ill except by the usage of the blood of a donor, and this means the blood is being used to cure him from his illness or weakness, and it is considered most probable to be beneficial by those familiar with this field: then there is no harm in his usage of another person's blood to alleviate his illness or weakness.

[002.173] He has forbidden you only the Maitah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allâh (or has been slaughtered for idols, on which Allâh's Name has not been mentioned while slaughtering). But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allâh is Oft-Forgiving, Most Merciful.

He also said:

[006:119] He has explained to you in detail what is forbidden to you, except under compulsion of necessity?

The Permanent Committee

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Organ Transplants

Question: Some Muslims travel abroad to undergo an organ transplant, and often the donor is a non-Muslim. Is this permissible in Islam?

Answer: If Allah wills there is no haram if a Muslim receives an organ transplant, even though the donor may be a non-Muslim. Man is held accountable for his mind and for his spirit; his body parts will be returned to him on the Day of Judgement, when he will receive his punishment or reward.

Answered by: Ibn Jibreen

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Kidney Transplants

Question: A friend of mine donated her kidney to her brother, who was suffering from kidney failure. She was told, however, that what she was doing was unlawful, unlawful because the body we have been given is a trust, and we will be asked about that trust on the Day of Judgement.

Answer: if the doctors that specialize in that field decided that she would not be harmed by the removal of her kidney, and if they believed that kidney to be of use to her brother, there is nothing wrong with what she did. one the contrary, she will be rewarded - if Allah wills - because she has helped to save another human being; Allah Almighty says:

"And do good. Truly Alah loves the doers of good." [2:195]

and the Messenger of Allah sallallahu alayhe wa sallam said,

"Allah Almighty helps His servant as longas His servant helps his brohter." [Muslim]

and with Allah is the facilitation to do what is right.

Answered by Shaykh Abdul Azez Ibn Bazz

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took from the book: Fatawa Islamiyah - Vol. 8 - pages 231 and 32

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The Advice of 'Alee (radiallaahu 'anhu)

The Advice of 'Alee (radiallaahu 'anhu)

Al-Istiqaamah Magazine, Issue No.6 - Dhul-Qa'dah 1417H / March 1997

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Kumail ibn Ziyaad said: 'Alee ibn Abee Taalib took hold of my hand and took me off towards the desert. When we reached it, he sat down, took a deep breath and then said:

"O Kumail ibn Ziyaad! The hearts are receptacles, so the best of them is the one which preserves the best. So memorise what I say to you.

The people are of three (types): the Scholar who is rabbaanee, the one learning being upon the path of salvation, and the confused rabble who follow everyone who calls out - bending along with every wind - they are not enlightened by the light of knowledge, nor do they lean upon a firm support.

Knowledge is better than wealth. Knowledge is a protection for you, whereas it is you that has to protect wealth. The zakaat of knowledge is action, whereas spending decreases wealth. And love of the Scholar is part of the Religion. Knowledge brings about obedience for the Scholar in his own lifetime and causes him to have good repute after his death, whereas the benefit of wealth ceases when it passes away. The hoarders of wealth have died even though they are still alive, whereas the Scholars remain for as long as time remains - their persons are lost, but their examples remain in the hearts.

Here, indeed here - (and he pointed to his chest) - there is knowledge, if only I could find carriers for it. But instead I have found them quick to comprehend, but not trustworthy. They use what pertains to the Religion for worldly ends. They seek to use Allaah's proofs against His Book, blindly following the people of truth, but having no insight regarding receiving it.

Doubt pierces their hearts when anything problematic arises. They are neither this nor that. They do not know where the truth lies, and if they are mistaken then they do not know why. They are ardently in love with something the true state of which they do not know - so they become a trial for others.

And indeed, the utmost good is for the one to whom Allaah grants understanding of the Religion And it is enough ignorance for a person that he does not know about his Religion. Such a person is passionately addicted to pleasures, accustomed to following desires, or is one given to amassing wealth and piling it up. Such people are not from the callers to the Religion rather they are more like the grazing cattle. And thus knowledge passes away with the passing away of those who carry it.

Oh Allaah, yes! The earth will not be without one who stands upright for Allaah, with proof - so that Allaah's proofs and clear signs are not abolished. They are the ones who are few in number, but having the most value to Allaah. With them, Allaah asserts His proofs amongst their contemporaries and cultivates them in the hearts of those similar to them. With them, knowledge assaults and comes upon the true state of affairs, so that which those accustomed to easy living find difficult therein, they find easy; and they are at home with that which causes consternation to the ignorant ones. They live in this world with their bodies, whereas their souls are attached to higher things. They are Allaah's ambassadors in His land and the callers to His Religion. Oh how I would like to see them, and I seek Allaah's forgiveness for myself and for you. If you wish then you may leave."2

1.Rabbaanee: The Scholar who acts in accordance with his knowledge and has insight into the condition of the people - so that he raises them upon the primary matters of knowledge before the more detailed and difficult matters.
2. Reported by Abu Nu'aym in Hilyatul-Awliyaa (1/79-80), al-Khateeb al-Baghdaadee in al-Faqeeh wal-Mutafaqqih (1/49-50) and Ibn Katheer in al-Bidaayah wan-Nihaayah (9/47).

The wife can lose the right to maintenance for numerous reasons:

The wife can lose the right to maintenance for numerous reasons:

When he has no access to her she loses her right to maintenance because he has lost the opportunity to have pleasurable relations; and maintenance is only obligatory when this option is available.

When she is disobedient to him she loses her right to maintenance. Noshooz is when the wife  disobeys her husband in something that is compulsory, like if she refused to have relations with him, if she refused to move with him to a suitable accommodation or if she leaves the house without permission. Under such circumstances she has no right to maintenance because she is considered rebellious and he is unable to have pleasurable relations with her; and maintenance is only obligatory when this option is available.

When she travels for her own personal needs she loses her right to maintenance because she has prevented him from having access to her and this is not for any reason that involves him. So she loses the right to maintenance.

Page: 72 of Book: The Structure of the Muslim Family of Shaykh Muhammad Amman ibn Ali al-Jaami.

why husband have High Status that He does?

-------- page # 24
[004:034] Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.

This verse, as you can see, clearly gives the responsibility of leading and governing the family to the man. Additionally, the verse never failed to clarify the reason for this; rather, it explained why.

Allah said, "because Allâh has made one of them to excel the other, and because they spend (to support them) from their means."1

1[TN}: Al-Qurtubi said in his tafseer [5/161] "Some of the people of knowledge have understood from the saying of Allah, the Most High, "because they spend (to support them) from their means." That whenever the husband is incapable of supporting his wife then he is not considered to be maintaining her. If he is not maintaining her, then she can seek that the marriage contract be annulled because one of the intents behind the legislation of marriage has been lost."

-------- page # 49-50
2. That both of them performed and fulfil the rights and obligations that Allah has made compulsory upon them as it pertains to the other partner. The wife should not demand to receive exactly the same rights that belong to the husband, and the husband should not use the authority or leadership that Allah has graced him with as an opportunity to oppress her and beat her unjustly.

-------- page # 51
3. It is essential that the woman obey her husband as much as she can when he commands her. As this is a station that Allah has granted to the men as mentioned in the two previous verses: "Man are the protectors and maintainer of women" [An-Nisaa: 34] and "But men have a degree of responsibility over them" [Al-Baqarah: 228]

Taken from the Book: The Structure of the Muslim Family by the shaykh al'Allaamah Muhammad Amaan ibn Ali al-Jaami died: 1416H

A Collection Of Miscellaneous Advice Concerning The Internet & Internet Forums

A Collection Of Miscellaneous Advice Concerning The Internet & Internet Forums

Men & Women Keeping In Contact For Islaamic Purposes

Question: Is it permissible for a sister and brother (not married, non-mahram) to keep in contact with each other via email for Islamic purposes? Furthermore, is it permissible to go on Islamic chats for da'wah purposes only?

Answer: This is from the pathways of the shaytaan. There is no such thing that is called “Islamic chat” - meaning that there be a relationship between a man and a woman outside of the realm of marriage. Rather, this is a satanic relationship and not an Islamic relationship. Islaam came to prevent the means of evil, and preventing the evil takes precedence over bringing about good. So many of these kinds of relationships, which people call by other than their proper names, lead to temptation and having meetings (i.e. dates), and maybe that may lead to fornication or holding lust for one another. Therefore, we say that this door must be closed and we must be warned about the Internet and using it in wrong ways, because in the Internet there can be found trials and tribulations and channels that corrupts the person's character. So the Muslim woman must fear Allaah and not follow the footsteps of the Devil, by establishing these kinds of relationships over the Internet. And how many of these types of relationships have corrupted women towards their husbands and men towards their wives, and the children - boys and girls? And we ask Allaah's forgiveness.

[Taken from questions and answers on women's issues, a private session with SSNA presenting questions took over E-Mail (January 2001) and answered by Sheikh Muhammad Musa Aal Nasr]

Women Posting In Internet Discussions

Question: Some of the sisters write knowledge-based speech in some of the websites, and they refute some of the writers with regards to their statements. So what is you opinion concerning this?

Answer: I advise every Muslim woman, the Salafee women especially to not delve into this affair. Firstly: Due to what is in it from the wasting of time. Secondly: It exposes her to being the object of ridicule and amusement for the reckless ones and those with diseased hearts. And if she absolutely must do this, then she must suffice with listening to the knowledge-based lessons from those who are known for knowledge, practice of the Religion and excellence. Likewise, there is nothing to prevent her from spreading the statements and fataawaa of the noble Scholars so that her brothers and sisters may benefit from them.

[Shaykh ‘Ubayd al-Jaabiree]

Question: What are the general rules for sisters speaking with brothers, or vice-versa on the internet?

Answer: Where were you from our answer?! We advise with the abandonment of this affair! This affair of discussions, mutual exchanges, perceptions and sensations as I have mentioned previously. Secondly, and this is what I add as an answer to your question, I say that many of those who have diseased hearts enter into the programme of women with the names of women: Umm so and so!! Umm so and so!! Indeed, he names himself with the name of a woman! And their intended purpose is to enjoyment through harming the Muslim women.

[Shaykh ‘Ubayd al-Jaabiree]

Talking To The Opposite Sex (Over The Internet Or Otherwise)

Question: Is corresponding with a non-mahram woman allowed?

Answer: This action is not permissible, because it will provoke desire between them and will make them want to meet one another. This kind of correspondence often causes fitnah (temptation) and plants the seeds of zina in the heart, which leads to evil actions. So we advise those who are seeking that which is in their own best interests and who wishes to protect themselves to avoid writing to or speaking with non-mahrams, etc., so as to protect their religious commitment and their honour, and Allaah is the Source of help.

[Shaykh ‘Abdullaah ibn Jibreen]

Advice For Those Wanting To Post On Internet Forums

There are some from amongst the people of Ahlus-Sunnah who, if they see a mistake from anybody from Ahlus-Sunnah, they write a refutation against him. Then the one who was refuted writes a refutation of the refutation. Then both of them busy themselves reading everything that the other has written recently or in the past, and listening to all of the audio tapes of the other hoping to find a mistake and catch him in it. Some of these mistakes may have simply been a slip of the tongue, the likes of which he or someone else could (easily) have made. Then each one of them strives to get as many supporters as he can to also stand against the other. Then each group of supporters raises their voices with the statements of anyone who supports them and criticizes the other party. They also try to force everyone they meet to ‘take a position against’ those who do not support him. And if he does not (take a position against the other) then he is said to be a person of bid’ah based solely on the fact that they have pronounced the other (person or) group as people of bid’ah. Then they ostracize (the one who did not take ‘the proper position’). The actions of two groups such as these are some of the most serious causes of the fitnah and one of the most serious reasons why it has spread so far and wide.

The matter becomes even worse when each of the two parties spread their criticisms of the other party on the Internet! At that point, the youth of Ahlus-Sunnah from various countries and even various continents, busy themselves keeping up to date with what has been published on the website from qeela wa qaala (talking about what this one said and what that one said) which is an activity that does not bring about any good, and only brings about harm and disunity. In fact, these activities cause them to resemble those who watch the news bulletins in order to find out what is the best news to publish. They also resemble sports enthusiasts who cheer for one team or another, and get into arguments and quarrels as a result!

And also…

I say: The students of knowledge are in great need of disciplining themselves with these manners which will bring goodness and benefit to them, as well as others. (They also need to) stay far away from harshness and rudeness, the only result of which is quarreling, disunity, turning away of the hearts, and breaking up into groups.

It is upon every sincere student of knowledge to stop following on the Internet what this group is saying about that one, and what that group is saying about this one. Instead they should use the Internet to look at websites such as the website of Shaykh ‘Abdul-Azeez bin Baaz (rahimahullaah) in order to read his essays and fataawaa that have now reached up to twenty one volumes. (They should also use the Internet to read) the fataawaa written by The Permanent Committee for Islamic Research and Fataawaa which have now reached up to twenty volumes. Likewise, (they should also use the Internet to look at) the website of Shaykh Muhammad ibn al-‘Uthaymeen (rahimahullaah), and read his many books and fataawaa.

And in conclusion, I advise the students of knowledge to: thank Allaah the Mighty and the Majestic for the success that he gave them when He made them from amongst His students. And to make sure that they have Ikhlaas (sincerity) in seeking knowledge and that they work as hard as they can to obtain it. (I also advise the students of knowledge) not to waste their time and to spend it seeking knowledge, because knowledge cannot be obtained by simply wishing and lingering about while being lazy and indifferent.

[Taken from Rifqaan Ahlus-Sunnah bi Ahlus-Sunnah by Shaykh ‘Abdul-Muhsin al-‘Abbaad]

Some Of The Muslims Go Onto The Internet Every Day For Many Hours

Question: Some of the Muslims go onto the internet every day for many hours, talking to their friends in chat rooms. As a result of this, some of them delay the prayer, and some (of the men) have stopped going to the Masjid for prayer in congregation. What is your advice to them?

Answer: Allaah, the Glorified and Exalted, has said about the prayer [1]:

Verily the prayer has been prescribed upon the believers at set times.

So the Muslim must offer his prayers within the times that the Sharee'ah has defined. In a hadeeth of the Messenger (sall-Allaahu 'alayhi wa sallam), when he taught a man the earliest time for the prayers to be offered one day, and then taught him the latest times they could be offered the next day, he said:

The prayer is (to be offered) between these two (times). [2]

So the one who does not offer his prayer in the proper time, then he has fallen into something haraam, one of the major sins. And if he has delayed the prayer beyond its time totally with no legitimate excuse, then he is to be included in those who the Messenger (sall-Allaahu 'alayhi wa sallam) referred to when he said:

Whoever has abandoned the prayer, then verily he has disbelieved. [3]

This is due to his abandoning of the prayer on purpose with no legitimate excuse; this is considered abandoning the prayer. The Messenger (sall-Allaahu 'alayhi wa sallam) said:

The covenant that exists between us and them is the prayer, so whoever has abandoned the prayer then he verily has disbelieved. [3]

From the different ways that are considered abandoning the prayer is delaying it until its time is over with no legitimate excuse. Being busy talking to the people about things that are not emergencies is not a legitimate excuse.

The Muslim has to be one who guards over his time carefully. He must use the days of his life to benefit him. He must not let his time pass by except in a beneficial way. The Messenger (sall-Allaahu 'alayhi wa sallam) said:

There are two blessings that many people do not take advantage of: good health and free time. [4]

So then free time is a blessing. If you do not use it for what will benefit you in the Next Life, then you have misused this blessing since you caused your chance to benefit from it to be lost. In another hadeeth:

The two feet of a servant will not move from their places until he is asked about four things: about his youth and how he spent it; and about his lifespan and what he did with it; and about what how well he acted upon his knowledge; and about his earnings - where he got it from and what he spent it on. [5]

So he will be asked about his lifespan. And it has also been said: Take benefit from five before five: your free time before you become busy; your life before your death; your good health before you become sick...

And there are many other statements from the early Muslims that are encouragements for the Muslim to keep close watch over his time and not waste it.

So then if this is what is said about wasting time alone, then what about someone who wastes time and neglects Islaamic obligations? He occupies himself talking on the internet in chat rooms, and then misses the times for the prayers, not praying them in their proper times. He ignores the prayer in congregation totally, or maybe neglects it occasionally. This person is a sinner, and he has fallen into one of the major sins, since the Messenger (sall-Allaahu 'alayhi wa sallam) said:

Whoever abandons the prayer, then he verily has disbelieved. [3]

And without a doubt, he is included in this hadeeth. The kufr (disbelief) being referred to in this hadeeth is of two types. If a Muslim agrees that prayer is obligatory on him, but he acts lazily in the way described here, then his kufr is the lesser form of kufr. The word kufr here means a great act of disobedience, as no sin is referred to as kufr, except that it is from the major sins.

So my advice to this brother and those like him is that they must fear Allaah with regards to their time and their lives, and that they must spend their time beneficially in obedience to Allaah, the Mighty and Majestic. They must not neglect their obligations, as they are going to be accountable for all of that on the Day of Judgement, and Allaah knows best.

[Shaykh Muhammad 'Umar Baazmool]

Footnotes:

[1] The meaning of Surah an-Nisaa' (4):103

[2] See Saheeh Muslim, no. 1390-1393 (3/115-118 of Sharh an-Nawawee)

[3] Saheeh Sunan at-Tirmidhi, no. 2621 (3/44)

[4] Saheeh al-Bukhari, no. 6412 (11/267 of Fath-ul-Baaree)

[5] See Saheeh Sunan at-Tirmidhi, no. 2416 & 2417 (2/572) and Silsilat-ul-Ahaadeethis-Saheehah, no. 946

Who is most befitting to lead salat?

Who is most befitting to lead salat?

 

The most befitting to be imam the one who leads the salat is the most adept in reciting the Book of Allah. [This has two aspects: one is how much he has memorized and knows its meanings, the other is how well he follows Tajweed - the rules of recitation - if they are equal in recitation, then the most learned in the Sunnah; if they are equal in that, then the oen who made Hijrah - migrated - earlier; if equal in that, then the one who is older."

 

The Prophet sallallahu alayhe wa sallam said, ""The one to lead the people in salat should be the most adept at reciting teh Book of Allah: if they are equal in recitation, then teh most learned in the sunnah; and if they are equal in the Sunnah, then the one who made Hijrah earlier. And if they are equal in Hijrah, then the one who is older; and a man should certainly not lead where the other has authority, nor sit in his house on his furnishings without his permission." [Muslim]

 

A man's authority covers political authority or a man in his own house, or the Imam of a Masjid. Any of these has more right to lead salat where he has authority than anyone else, unless he grants to other permission."

 

From the book: The Pillars of Islam and Iman and what every Muslim must know about his Religion  by Shaykh Muhammad bin Jamil Zeno. Page:121
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