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Reasons Eemaan Increases and Decreases






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Reasons Eemaan Increases and Decreases

Shaykh Muhammad ibn Saalih al-Uthaymeen

Reference: Fiqhul ‘Ibaadaat: P.59



We wish to know what things enable Eemaan to increase and what things make it decrease?


As far as the things that make Eemaan increase, then from them:

The first reason: To know Allaah Ta’aala with His names and attributes. Indeed whenever a person’s knowledge of Allaah and His names and attributes increases, then his Eemaan increases without a doubt as a result. This is why you will find that the people of knowledge, those who know about the names and attributes of Allaah what others do not, you will find that they have stronger Eemaan than other than them from this perspective.

The second reason: To Ponder over the Ayaat (signs) of Allaah, Both the universal and legislated signs. Indeed whenever a person ponders over the universal Ayaat, which is the creation; the heavens, the earth, humans, animals and other than that, will increase in Eemaan. Allaah Ta’aala says:

{And on the earth are signs for those who have Faith with certainty. And also in your own selves, Will you not then see?} 

There are many verses that prove this. What I mean is, the verses that prove that if a person was to ponder and contemplate upon the universe, his Eemaan as a result will increase.

The third reason: 
To practice a lot of good deeds, for whenever a person increases in practicing good deeds, his Eemaan will increase, whether these deeds are from the deeds of the tongue or actions of the body parts. For indeed Dhikr, (remembrance of Allaah) increases Eemaan in its amount (i.e. the number of times one makes Dhikr) as well as in the way it is practiced. Salaat and Sawm (fasting) as well, and Hajj increases Eemaan as in regards to the number of times it is practiced, as well as in regards to the way in which it is practiced.

As for the reasons why Eemaan decreases then it is the complete opposite of what has been mentioned. So ignorance of the names and attributes of Allaah will make Eemaan decrease. Because if a person does not know the names and attributes of Allaah, then he lacks knowledge of them that [if he had] would in turn enable him to increase in Eemaan.

The second reason: That one does not ponder over the universal and legislated Ayaat of Allaah. Indeed this causes Eemaan to decrease, or in the least will stop its growth .

Thirdly: Falling into sins, for indeed the sin has a tremendous effect on the heart and on Eemaan!. This is why the messenger of Allaah صلى الله عليه و سلم said:

“The zaanee (adulterer) does not commit zinaa (adultery) while he is a believer at the time of the act.” 

Fourthly: Leaving off obedience (to Allaah and his Messenger), for indeed leaving off obedience is from the reasons that decrease one’s Eemaan. However, if this certain action of obedience was Waajib (compulsory), and one leaves it without a reason, then this is a decrease in Eemaan that one is blameworthy as well as punished for. But if it isn’t Waajib, or it is Waajib and one leaves it with an excuse, then it is a decrease of Eemaan that one is not punished for. This is why the Messenger of Allaah declared that women are deficient in ‘Aql (mentality) and Deen (Religion), and the reason he said that they had a deficiency in their Deen is because they do not pray or fast during their menses, rather they are ordered not to pray or fast, but because they are unable to practice these actions (during menses) that a man is able to practice , they decrease (in Deen) compared to a man from this perspective.

To read the book in english  http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=177

أسباب زيادة الإيمان
الشيخ محمد بن صالح العثيمين

المرجع: فقه العبادات للشيخ ابن عثيمين - ص59

الباب: العقيدة

هل الإيمان يزيد وينقص؟
السبب الأول: معرفة الله بسمائه وصفاته، فان الإنسان كلما ازداد معرفة بالله وبأسمائه وصفاته ازداد إيمانا بلا شك، ولهذا تجد أهل العلم الذين يعلمون من أسماء الله وصفاته ما لا يعلمه غيرهم، تجدهم أقوى إيمانا من الآخرين من هذا الوجه. السبب الثاني: النظر في آيات الله الكونية والشرعية، فان الإنسان كلما نظر إلى الآيات الكونية التي هي المخلوقات- السماوات والأرض والإنسان والبهيمة وغير ذلك- ازداد إيمانا قال الله تعالى: { وفى الأرض ءايات للموقنين (20) وفي أنفسكم أفلا تبصرون} والآيات الدالة على هذا كثيرة وأعنى الآيات الدالة على إن الإنسان بتدبره وتأمله في هذا الكون يزداد إيمانا. السبب الثالث: كثرة الطاعات، فالإنسان كلما كثرة طاعته ازداد بذلك إيمانا، سواء كانت هذه الطاعات من الطاعات القولية أو الفعلية، فالذكر يزيد الإيمان كمية وكيفية، والصلاة، والصوم، والحج يزيد الإيمان أيضا كمية وكيفية. إما أسباب النقصان فانه على العكس من ذلك، فالجهل بأسماء الله وصفاته يوجب نقص الإيمان، لان الإنسان إذا لم يعرف أسماء الله وصفاته ينقصه العلم بهذه الأسماء والصفات التي تزيد في الإيمان. السبب الثاني: الإعراض عن التفكر في آيات الله الكونية والشرعية، فان هذا يسبب نقص الإيمان، أو على الأقل ركوده وعدم نموه. الثالث: فعل المعصية فان للمعصية آثار عظيمة على القلب، وعلى الإيمان، ولهذا قال النبي عليه الصلاة والسلام: (( لا يزنى الزاني حين يزنى وهو مؤمن. والرابع: ترك الطاعة، فان ترك الطاعة سبب لنقص الإيمان، لكن إن كانت الطاعة واجبة وتركها بلا عذر، فهو نقص يلام عليه ويعاقب، وان كانت طاعة غير واجبة، أو واجبة لكن تركها لعذر، فانه نقص لا يلام عليه، ولهذا جعل النبي صلى الله عليه وسلم النساء ناقصات عقل ودين، وعلل نقصان دينها بأنها إذا حاضت لم تصل ولم تصم، مع أنها لا تلام على ترك الصلاة والصيام في حال الحيض، بل هي مأمورة بذلك، لكن لما فاتها الفعل الذي يقوم به الرجل، صارت ناقصة عن الرجل من هذا الوجه


Ten Lessons Ibn al-Mubarak Taught Us



Ten Lessons Ibn al-Mubarak Taught Us

‘Abdullah bin al-Mubarak was a scholar known for simultaneously combining numerous traits of virtue. In fact, his friends would sit and count all of the good things that were part of his character and personality. adh-Dhahabi related that they said: “Let’s sit and count the good traits that Ibn al-Mubarak has.” So, they ended up listing: “Knowledge, Fiqh, literature, grammar, language, zuhd, eloquence, poetry, praying at night, worship, Hajj, Jihad, bravery, instinct, strength, speaking little in what doesn’t concern him, fairness, and lack of conflict with his companions.”

Reading through his life story, one sees exactly this and cannot help but to derive brief yet heavy lessons from how this man lived:

1- No matter how bad you think you are, you can always become better.

In ‘Tartib al-Madarik’ (1/159), al-Qadi ‘Iyad mentioned that Ibn al-Mubarak was asked about the circumstances in which he began studying. He replied: “I was a youth who drank wine and loved music and singing while engaging in these filthy acts. So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed oud and began singing:

Isn’t it time that you had mercy on me * And we rebel against those who criticize us?

And I was unable to pronounce the words as I intended. When I tried again, the oud began speaking to me as if it were a person, saying the verse: {“Isn’t it time for the hearts of those who believe to be affected by Allah’s reminder?”} [al-Hadid; 16] So, I said: “Yes, O Lord!” And I smashed the oud, spilled the wine, and my repentance with all its realities came by the grace of Allah, and I turned towards knowledge and worship.”

2 – You should associate with honorable people.

In ‘Sifat as-Safwah’ (2/323), Ibn al-Jawzi mentioned: “Ibn al-Mubarak’s home in Marw was vast. It measured fifty square yards. There was no person known for knowledge, worship, manhood, or high status in Marw except that you saw him in this house.”

3 – You should be a helpful guest.

In ‘Sifat as-Safwah’ (2/324), it is narrated that when an-Nadr bin Muhammad’s son got married, he invited Ibn al-Mubarak, “and when he arrived, Ibn al-Mubarak got up to serve the guests. an-Nadr did not leave him and swore that he would tell him to leave until he finally sat down.”

4 – You should give money to the poor.

In ‘Sifat as-Safwah’ (2/327), Ibn al-Jawzi mentions that Ibn al-Mubarak “would spend a hundred thousand dirhams a year on the poor.”

5 – You should always return borrowed items to their owners.

In ‘Sifat as-Safwah’ (2/329), al-Hasan bin ‘Arafah said that ‘Abdullah bin al-Mubarak told him: “I borrowed a pen from someone in Sham, and I intended to return it to its owner. When I arrived in Marw (in Turkmenistan!), I saw that I still had it with me. Abu ‘Ali (al-Hasan’s nickname), I went all the way back to Sham to return the pen to its owner!”

6 – You should be brave, and hide your good deeds:

In ‘Sifat as-Safwah’ (2/329), ‘Abdah bin Sulayman said: “We were on an expedition in the lands of the Romans with ‘Abdullah bin al-Mubarak. We met the enemy, and when the two armies met, a man came out from their side calling for a duel. One of our men went out to him and dueled with him for an hour, injuring him and killing him. Another came out, and he killed him. He called for another duel, and another man came out. They dueled for an hour, and he injured and killed him as well. The people gathered around this man, and I was with them, and saw that he was covering his face with his sleeve. I took the edge of his sleeve and pulled it away to find that it was ‘Abdullah bin al-Mubarak,” and in the version reported by adh-Dhahabi,  he made him swear not to reveal his identity until the day he died.

7 – You should have a tender heart.

In ‘Sifat as-Safwah’ (2/330), al-Qasim bin Muhammad said: “We were on a journey with Ibn al-Mubarak, and I was always asking myself: what is so special about this man that he is so famous? If he prays, so do we. If he fasts, so do we. If he fights, so do we. If he makes Hajj, so do we.

One night, we spent the night in a house travelling on the way to Sham. The lamp went out, and some of us woke up. So, he took the lamp outside to light it, and stayed outside for a while. When he came back in with the lamp, I caught a glimpse of Ibn al-Mubarak’s face, and saw that his beard was wet with his tears. I said to myself: “This fear of Allah is what has made this man better than us. When the lamp went out and we were in darkness, he remembered the Day of Resurrection.””

8 – You should be generous to your friends.

In ‘Sifat as-Safwah’ (2/329), Isma’il bin ‘Ayyash said: “I don’t know of a single good trait except that Allah has placed it in ‘Abdullah bin al-Mubarak. My friends told me that they were travelling with him from Egypt to Makkah, and he was serving them khabis (a sweet flour dish) while he was fasting the entire trip.”

9 – You should not give in to Satan’s whispers.

In ‘Tartib al-Madarik’ (1/159), it is related that Ibn al-Mubarak was making ablution, and Satan came to him and said: “You did not wipe over this part of your body.” Ibn al-Mubarak said: “I did.” Satan said: “No, you didn’t.” So, Ibn al-Mubarak said: “You are the one making the claim, and you must therefore bring proof to back the claim up.”

10 – You should sincerely pray for people to accept Islam.


In ‘Tartib al-Madarik’ (1/162), it is related that al-Hasan bin ‘Isa bin Sirjis would walk by Ibn al-Mubarak, and he was a Christian. Ibn al-Mubarak asked who he was, and was told: “He is a Christian.” So, Ibn al-Mubarak said: “O Allah, grant him Islam.” So, Allah answered his supplication and al-Hasan became an excellent Muslim, and he travelled to seek knowledge and became one of the scholars of the Ummah.”

But I have no rights with him!



قال الأوزاعي: بلغني أنه يقال للعبد يوم القيامة: قم فخذ حقك من فلان، فيقول: ما لي قِبله حق!ـ فيقال: بلى، ذكرك يوم كذا وكذا بكذا وكذا!. ـ

Al-Awzaa’i [Rahimahu Allah] said: It has reached me that it will be said to the slave of Allah on the Day of Resurrection: Get up and go take your right from so-and-so.

He will say: But I have no rights with him!

[So it will be said: Nay, he mentioned you on this-and-that day with such-and-such! [1]

[1] Shu’aab al-Eman by al-Bayhaqi 5/305


The correct manner in answering the phone



The correct manner in answering the phone



What follows is beneficial knowledge from Ash Shaykh Al’Allaamah Al Albaanee (rahimahullaah) transmitted by way of his student Saalih bin Taha Abu Islaam in his book entitled, (what translated means) Al’aqeedah first, if they but only knew (Vol 1, pgs. 16-17), wherein he (Abu Islaam) said,

“He called me rahimahullaah (meaning Ash Shaykh Al Albaanee) one day by telephone, but I was not there. My young daughter, upon answering the telephone, said, “Assalaamu ‘alaikum wa rahmatullaah”. The Shaykh asked for me and then said to her, “Inform your father that Muhammad Naasiriddeen Al Albaanee called”. (He did not say ‘AshShaykh’ . . . and this is from his humbleness, may Allaah raise his rank in Aljannah)”.


“When I returned home, my daughter informed me that a man by the name of Muhammad Naasiriddeen Al Albaanee had called. I returned his call immediately. After he (the Shaykh) requested from me that which he had wanted, he said, “Oh Abaa Islaam, when I phoned you your young daughter answered and said, “Assalaamu ‘alaikum wa rahmatullaah” . Is this an action (mannerism) based on knowledge? Or just (your) young (daughter’s) personal action (mannerism)? We want to (derive) benefit (from this) Oh Abaa Islaam”.And this (the comment of the Shaykh) is also from his humbleness and wisdom in (conveying) Adda’wah. Then I said to him, “Truly this is from the action (mannerism) of (my young daughter) and for the first time”.

“From that which we know in this situation is that when a man (meaning collectively – ‘anyone’) answers the telephone he says, “Na’am” (Yes), then the person calling gives assalaam to the person he has called (by saying “Assalaamu ‘alaikum . . .”), then the person who answers the call returns assalaam. He (the one answering the call) does not begin with “Assalaamu ‘alaikum . . . .”

Then he (the Shaykh) rahimahullaah said: “This is from that which we know to be correct. Because the person calling is like the person who knocks on the door. There is no difference between them.

Explanation of what is to be derived from this beneficial knowledge:

From that which has been transmitted to us of the words of AshShaykh Al’Allaamah AlAlbaanee, through his student Saalih bin Taha, is that we are to answer the telephone with the word ‘Na’am’. The answerer does not give salaam first.The one calling is to give salaam first and then we respond to their salaam. The daleel is based upon that which is the proper manner (adab) for knocking on a door and the response to it.

HADITH : KNOCKING ON DOORS

Imam Ahmad recorded a narration stating that Anas or someone else said that the Messenger of Allah ( sallahu alayhi wasallam) asked for permission to enter upon Sa`d bin `Ubadah. He said: (As-Salamu `Alayka wa Rahmatullah)

Sa`d said, “Wa `Alaykas-Salam Wa Rahmatullah,” but the Prophet did not hear the returned greeting until he had given the greeting three times and Sa`d had returned the greeting three times, but he did not let him hear him [i.e., Sa`d responded in a low voice].

So the Prophet went back, and Sa`d followed him and said,”O Messenger of Allah, may my father and mother be ransomed for you! You did not give any greeting but I responded to you, but I did not let you hear me. I wanted to get more of your Salams and blessings.”

Then he admitted him to his house and offered him some raisins. The Prophet ate, and when he finished, he said,

(May the righteous eat your food, may the angels send blessings upon you and may those who are fasting break their fast with you.)

DO NOT STAND DIRECTLY IN FRONT OF THE DOOR

It should also be known that the one who is seeking permission to enter should not stand directly in front of the door; he should have the door on his right or left, because of the Hadith recorded by Abu Dawud from `Abdullah bin Busr, who said, “When the Messenger of Allah came to someone’s door, he would never stand directly in front of it, but to the right or left, and he would say,


(As-Salamu `Alaykum, As-Salamu `Alaykum.)

Ruling on having one’s ears pierced with more than one piercing


Ruling on having one’s ears pierced with more than one piercing



Shaykh Muhammad ibn Saalih al-Uthaymeen رحمه الله was asked the following question:

Question: O noble Shaykh! What is the ruling on having one’s ears pierced with more than one piercing – for the purpose of wearing gold -; so that she (the woman) can wear more than one earring in one ear?

Answer: I fear that this is from extravagance – that a woman places in her ears more than that which is the custom. 

And Allah has said:

وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

And eat and drink, but be not excessive. Indeed, He likes not those who are extravagant. [7:31]

So if the custom was that a woman had two piercings in one ear – then there is no harm (in that).

However if that was not the custom, then it is counted as being from the blameworthy extravagance.

And it is feared that the women would compete and show-off with regards to that. So one year she will have two piercings in each ear, and the next year she will have three or four piercings – until she pierces all of her ear. And this is not something far-fetched; as the women they emulate one another.

Source: Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah official website: 

http://www.binothaimeen.com/sound/snd/a0015/a0015-45b.rm – voice clip from 5:15 mins – 6:28 mins

Can mustahabb charity be given to a non-Muslim?


Can mustahabb charity be given to a non-Muslim?

Shaykh Saleh al’fawzaan حفظه الله

If a man needs charity and he does not pray, is it permissible to give him charity?.

Obligatory charity, such as zakaah or other financial obligations, like expiation, vows and zakaah al-fitr, cannot be given to a kaafir unless it is intended to soften their hearts (towards Islam). But voluntary charity and donations may be given to non-Muslims if that will serve an interest, such as if they are close relatives and so on, because the Prophet صلى الله عليه وسلم  aid to Asma’ bint Abi Bakr رضي الله عنه:  “Uphold ties of kinship with your mother” who was a kaafir woman. 

But with regard to zakaah and obligatory charity, it is not permissible to give them to a kaafir except in cases where their hearts are to be softened (towards Islam), because the Prophet صلى الله عليه وسلم said concerning zakaah: “It is to be taken from their rich and given to their poor” referring to Muslims. 


Al-Muntaqa min Fataawa al-Fawzaan (2/333).

هل تدفع الصدقة المستحبة لغير المسلم؟

إذا كان الرجل محتاجاً إلى الصدقة وهو لا يصلي ، فهل يجوز التصدق عليه ؟


" الصدقة الواجبة من الزكاة وغيرها من الواجبات المالية كالكفارات والنذور ، وصدقة الفطر لا تدفع إلى كافر إلا إذا كان من المؤلفة قلوبهم ، أما صدقة التطوع والتبرعات ، فيجوز دفعها إلى غير مسلم إذا كان يترتب على هذا مصلحة ككونه قريبا من الأقرباء أو غير ذلك ؛ لقوله صلى الله عليه وسلم لأسماء بنت أبي بكر رضي الله عنه : ( صِلِي أمك ) ، وكانت كافرة .

أما الزكاة والصدقات الواجبة ، فلا يجوز دفعها إلى الكافر إلا في حالة المؤلفة قلوبهم ؛ لقوله صلى الله عليه وسلم في الزكاة : ( تؤخذ من أغنيائهم فترد على فقرائهم ) يعني المسلمين " 


"المنتقى من فتاوى الفوزان" (2/333) .

Whatever Allah has decreed for His believing slave is a blessing



Ibn Qayyim رحمه الله

فقضاؤه لعبده المؤمن عطاء وإن كان في صورة المنع

ونعمة وإن كان في صورة محنة ،

وبلاؤه عافية وإن كان في صورة بلية


“Whatever Allah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favor even if that is in the form of a trial, and the calamity decreed by Him is fair even if it is painful.”


— [Madarij al-Salikeen, 4/215]

A Sister Leaves School to Avoid Free Mixing and Parents Are Unhappy

Question: A sister has recently started practicing Islaam, however she faces much trials with her family at home. She stopped her Psychology degree due to free mixing and sometimes being alone with her male tutor. It has made her parents unhappy. Is it permissible to resume her degree to please her parents? Also, how do you advise that she deals with her family?

Answer: It is upon all Muslims whether male or female, to be keen on being kind and beneficent to their parents. This is what Allaah تبارك وتعالى ordered with in surah al-'Ankaboot:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حُسْناً
{And We have enjoined on man to be good and dutiful to his parents'} [al-'Ankaboot 29:8]

And in surah Luqmaan, Allaah تعالى says:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ
{And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship'} [Luqmaan 31:14]

However, if the parent orders a Muslim to disobey Allaah or with a form of disobedience to Allaah, then there is no obedience to the parent in this case due to the saying of the Messenger of Allaah صلى الله عليه وسلم: "There is no obedience to the creation in disobedience to the Creator."[1]


Answered by: Shaykh 'Abdur-Rahmaan Al-'Ajlaan حفظه الله

Title of Lecture:Questions and Answers Session 

Date of the Lecture: December 14th, 2006


[1] Reported by Ahmed in his Musnad (#1095), Shaikh Al-Albaanee says saheeh in Jaami' as-Sagheer (#7520) and in Mishkaatul-Masaabeeh (#3696).

Question: I would like to know what is permissible and impermissible for a wife to say about her husband to another sister. Is she allowed to talk about his personality (in a good manner) about her husband and his piety to other sisters? What are actions of a wife that are dislikeable to a husband?

Answer: It is upon a wife to mention her husband's piety, to mention his good acts, to mention how he always practices what is obligatory upon him, and everything good about him, including his manners. However, it is upon her to conceal everything that he hates to be mentioned about him, including his shortcomings. And concerning his shortcomings she is to advise him, as to what he is able to fulfill. As for speaking about sexual relationships and the like then it is not permissible for her to speak about her husband in such a manner.


Answered by: Shaykh 'Abdur-Rahmaan Al-Ajlaan

Title of Lecture: Brotherhood and Q&A Session 
Date of the Lecture: February 10th 2007


Answering a Doubt from the Grave

 Worshipper​s by Shaykh Fawzan

Do the awliyaa’ have the ability to answer one’s prayers?

 Q: He says: Noble Shaykh, may Allah give you success. Some of the grave worshippers say, we pray to the wali (saint), and he answers some of our prayers. So because he has the ability to do this, this means it’s permissible to pray to him. So how do we respond to this?
A. (Shaykh Fawzan)
My brother, the achievement of a goal by way of shirk does not prove that it’s permissible, because this is a test and a trial, and gradual punishment from Allah azza wa jall. He may be punishing you gradually with this.
Or the devil who is present at the grave or tomb is answering your needs in order to mislead you from the path of Allah, because he may have the ability and he can’t be seen. He might respond to your need and bring this to you from somewhere far off.
This is either a gradual punishment from Allah, or it is from the devil, intending to mislead you, or it happened as a decree and a due measure. It was already decreed for you to obtain this need at this time and this place, by the decree and due measure of Allah, not because you called upon this dead person.
And the point is that Allah has forbidden this. That’s enough. It’s enough that Allah forbade this. “So don’t call upon anyone other than Allah.” (Qur’an, 72:18) This is enough. So if they say, “This is not enough for me, and I will call upon other than Allah”, then say, “Then you have destroyed yourself.”
Taken from the explanation of تنظيف الاعتقاد من ادران الالحاد on 1432-03-26

Translation: MTWS
Presented to you by Markaz Tawheed was-Sunnah in Durham, NC
http://salaf-us-saalih.com/2012/08/24/answering-a-doubt-from-the-grave-worshipper%E2%80%8Bs-by-shaykh-fawzan/

WHAT A MAN DOES IN HIS HOUSE!






WHAT A MAN DOES IN HIS HOUSE!

Imaam Bukhaari -rahimahullah-.


Chapter 247: What a Man Does in His House

538. al-Aswad said: "I asked 'A'isha, may Allah be pleased with her, 'What did the Prophet (صلي الله عليه وسلم) do when he was with his family?' She said, 'He would do household tasks for his family and when it was time for the prayer, he would go out.' "


539. 'Urwa b. az-Zubayr said: "I asked 'A'isha, May Allah be pleased with her, 'What did the Prophet (صلي الله عليه وسلم) do in his house?' She said, 'He mended his sandals and worked as any man works in his house.' "


540. 'Urwa b. az-Zubayr said: "I asked 'A'isha, 'What did the Prophet (صلي الله عليه وسلم) do in his house?' She said, 'He did what any one of you would do in his house. He mended sandals and patched clothing and stitched.' "


541. 'Amra said: " 'A'isha, may Allah be pleased with her, was asked, 'What did the Messenger of Allah (صلي الله عليه وسلم) do in his house?' She said, 'He was a man like other men - he removed the fleas from his garment and milked his sheep.' "


Source: Al-Adab Al-Mufrad. A Code For Everyday Livings: THE EXAMPLE OF THE EARLY MUSLIMS. Imaam Bukhaari rahimahullah. {Book: Chapter 247: Page: 103}.

[To read this in spanish click here]

How are men known?


How are men known? 

From Sulaymaan ibn Mus-hir: from Kharashah ibn al-Hurr, who said:

"A man bore witness in the presence of `Umar ibn al-Khattaab -radiyallaahu `anhu, so `Umar said to him: “I do not know you, and it does not harm you that I do not know you, but bring someone who does know you.”

So a man said: ‘I know him, O Chief of the Believers.’

He said: “What do you know of him.”

He said: ‘Uprightness.’

He said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”

He said: ‘No.’

He said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”

He said: ‘No.’

He said: “Then has he been your companion upon a journey which could indicate to you his good character?”

He said: ‘No.’

He said: “Then you do not know him.”

Then he said to the man: “Bring me someone who knows you.”[1]


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

[1] Reported by al-Bayhaqee and others, and it was declared to be ‘saheeh’ (authentic) by Ibnus-Sakan, and our Shaikh [i.e.Muhammad Naasiruddeen al-Albaanee] agreed; and refer to’al-Irwaa·’ (no.2637).

[From ‘al-Fawaa·idul-Hisaan’(2/18-19) of Husayn al-`Awaayishah].

Translated by Dawood Burbank

Not every statement of innovation makes one an innovator

In the name of Allah the Most Gracious the Most Merciful

Not every statement of innovation makes one an innovator!!!

By Shaykh Muhammad ibn Sa’eed Raslaan may Allah preserve him

The shaykh mentions this point in his book “Dawaabit at-Tabdee'” under the 18th chapter, “Muraa’atu al-Khata’i alladhi Ya’tari al-Bashar”. He says,

If a knowledgeable person is diligent in searching for the truth from the Book and Sunnah, makes every effort in seeking it, but makes a mistake in some issues of aqeedah, then he is not made to be an innovator and abandoned because of his mistake or mistakes. And if it said that his statement was a statement of innovation then it does not mean that he is a innovator. Just as (if someone) made a statement of disbelief; it does not necessitate that he is a disbeliever. Likewise, if someone makes a statement of innovation then it does not necessitate that he is to become an innovator.

Just as how making specific takfeer (calling someone a disbeliever) requires fulfilling conditions and mawaani’ the same goes for making tabdee’ (calling someone an innovator); it also needs to fulfill conditions and mawaani’.


Translated by: Abu Awzaa’ee AbdusSalaam

Ruling on Women Making Hijrah without Mahram



Sheikh Al‘Adanee’s Ruling on Women Making Hijrah

“However, if there exists from the women she who is rational, and resolute, and possesses insight and comprehension, and is able to travel and leave the land of disbelief to go to the land of Islaam, and she feels safe for herself from fitnah (tribulation), then this woman, it is obligatory upon her to leave and make hijrah when she is in the circumstance where it is obligatory upon her, and it is not a condition that she have a mahram (a guardian who, because of ties, she is never able to marry) because of the statement of Allah,تعالى :

( يا أيها الذين آمنوا إذا جاءكم المؤمنات مهاجرات فامتحنوهن )

” O you who believe, when believing women come to you as emigrants examine them, “(Al-Mumtahanah:10)

For verily Umm Kulthoom bint Uqbah ibn Abee Mu’ait left, and also Zainab the daughter of the Messenger of Allah,صلى الله عليه و على آله و سلم, left, they both left without a mahram, and likewise many women left from Makkah to Madeenah without mahrams, so the hadeeths which mention the condition of having a mahram for a woman to travel don’t apply in the particular case of hijrah.”


Questions and answers on the topic of Al-Hijrah, by Shaikh ‘Abdur-Rahmaan Ibn ‘Umar Al-Adanee حفظه الله

HIJRAH WITHOUT A MAHRAM


HIJRAH WITHOUT A MAHRAM

Question 182: There is a woman whose family members are not committed to the Qur’an and the Sunnah, and they do not support her with (wearing) the hijaab and being steadfast upon the deen. She has a nine years old son. So, is it correct for him to be her mahram, (such that) she travels with him to an Islamic country or other than it because she and her son want to seek knowledge?

Answer 182: If she intends Hijrah then it is permissible for her to travel as a Muhajirah (one who is performing Hijrah) even if without a mahram, like Umm Kulthum bint Uqbah ibn Abee Mu’eet travelled (for Hijrah) and like Zainab, the daughter of the Messenger of Allah sallallahu alayhe wa sallam travelled.

Also if she does not intend Hijrah but she intends to run away from fitnah then that is permissible for her as well, because in it (running away from fitnah) lies the meaning of Hijrah.

As for the Hadeeth: “It is not permissible for a woman to travel except with a mahram,” it remains on its general ruling and its exception is what is entailed in Hijrah, Allahu Musta’aan!

And as for the son, we did not mention him because the people are differ, from among people are some who are (mentally) matured and he is only nine years old, and from the people are those who are immature even though they have reached the age of 13 or more, so people differ in their (mental) maturity.

In any case, it is permissible for her. And it is compulsory on her to fear Allah subhaanahu wa ta’aala and she should not speak to any of the passengers except women and let her not be a source of fitnah to others. Allahu Musta’aan!


[Source: “Last Journey of Imam Muqbil Ibn Hadee Al-Wadee” By His wife, Shaykhah Umm Salamah As.Salafiyah]



Is it permissible for a husband to sit with his friends in the company of his wife? And what are the conditions of that?

Questioner:  Sitting with friends in the company of one's wife, are there specific conditions we should comply with?

Shaikh Al-Albani:  Firstly, Islam does not approve of this kind of gathering because it’s a type of mixing. Secondly, if it is necessary the conditions – of course – are known, but observing them is difficult. So from the conditions is what we mentioned previously–:

1.      Each one should be covered with the proper Islamic veil, meaning; that she should not be wearing shiny and beautiful clothes which attract attention, as is the case with women in their homes. Also these garments should not be tight or short for example, where it defines the legs or thighs or similar to that. What's important is that their clothing contains the conditions of the veil which I mentioned in the introduction to my book: (The veil of the Muslim woman).

2.      Add to that – that the conversation in these sittings should contain in it modesty and good manners and dignity so as not to prompt any of those present from the men or women to smile or laugh or giggle. So if the conversation has these conditions and is found to be necessary, then the sitting is permissible, but I believe that fulfilling these conditions especially in our time is almost impossible. Sadly, most Muslims today don’t know the Islamic rulings (what is permissible) and (what is not permissible), and those from them who have knowledge of these rulings, very few of them follow and apply these rulings. So for that I don’t imagine a gathering between relatives which would contain all of these condition, this is something purely imaginary. And for that the matter is as the Prophet (Peace and blessings of Allah be upon him) has said: (…"And between them are unclear matter which many people have no knowledge of, so whoever guards against the unclear matters he will protect his religion and his honor, verily every King has his prohibited land and verily, the prohibited land of Allah is that which he has forbidden. Verily whoever grazes his Flock around a Sanctuary, he will soon fall in it"). And from this hadith; some people of old times have taken a slang saying: (Distance yourself from evil and sing for it.) This is a slang proverb […] and the second saying: (The one who doesn’t want to see ruined dreams should not sleep between the graves). Like this.


Silsilah Huda wan Noor No.4

The ruling on watching the “magic of illusion”


The ruling on watching the “magic of illusion”

Shaykh Saalih al-Fawzaan حفظه الله was asked: 

Question: What is the ruling on watching the “magic of illusion”, whether that is in real life or on television? 

He replied: It is not permissible to watch magic, whether it is real or is just illusions. It is not permissible because it is falsehood, and it is not permissible to witness or watch falsehood, because by watching it one has approved of it, unless he is watching it in order to denounce it and strive to put an end to it. In that case there is nothing wrong with it. But if he watches it and says nothing, or he tells others about it, this is haraam because it is idle entertainment. 


سئل الشيخ صالح الفوزان – حفظه الله

ما حكم مشاهدة " السحر التمثيلي " سواء كان على الطبيعة أو على التلفاز ؟ .

فأجاب : " لا يجوز مشاهدة السحر سواء كان حقيقيّاً أو تمثيليّاً تخييليّاً ، لا يجوز ؛ لأنه باطل ، ولا يجوز للإنسان مشاهدة الباطل ؛ لأنه إذا شاهده : فقد أقره ، إلا إذا كان يشاهده من أجل القيام بإنكاره والعمل على إزالته : فلا بأس بذلك ، أما أن 
يشاهده ساكتاً ومتكلما بذلك : هذا حرام ، لأنه لهو بالباطل " انتهى . نقلا عن موقع الشيخ حفظه الله على هذا الرابط :


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