The Glass Vessels: Strictly for the Sisters

Book Release: Issues the Muslim Woman Should Concern Herself With

2011-04-13T10:25:00.002-04:00

Allah allowed me to translate the following treatise compiled by the late Scholar 'Abdullah bin Jaar Allah, may Allah have mercy upon him. You can read a short biography on him here.

To get your copy contact Authentic Statements via email or call them directly. All information is posted on the advertisement above.

Selected Benefits from the Explanation of Kitaab-ut-Tawheed #1

2010-09-03T09:29:00.001-04:00

With the permission of Allah, I will begin a series of translations and study notes specifically dedicated to the sisters, may Allah bless you all in this life and in the hereafter. These points of benefit will be taken from al-Fawaaid al-Muntaqaah min Sharh Kitaab-it-Tawheed (Selected Benefits from the Explanation of Kitaab-ut-Tawheed) derived from the well known explanation of our father and teacher ash-Shaykh Muhammad bin Saalih al-‘Uthaymeen, may Allah have mercy upon him. I will try to translate several benefits at a time and on other days a benefit or two depending on the length of the notes. I ask Allah to place this on my scale of good deeds and make this a means for me to enter paradise, indeed Allah is Most Generous and Able to do all things.

Benefit One

The Categories of Tawheed are three:

1 – Tawheed ar-Ruboobiyyah: and it is to single out Allah with being the creator, the owner of all the dominion, the one who controls all of the affairs of the universe.

2- Tawheed al-Uloohiyyah: and it is to single out Allah in worship.

3 – Tawheed al-Asmaa’ was-Sifaat: and it is to single out Allah by His Names and His Attributes without Tahreef (Distortion), Ta’teel (To deny Allah’s attributes), Takyeef (Saying how something is done), and Tamtheel (To compare Allah to the creation).

Therefore Tawheed has two issues connected to it:

1 – an-Nafyee (Negation) “Laa Ilaha” (There is no focal point worthy of worship)

2- al-Ithbaat (Affirmation) “Illa Allah” (Except for Allah)

Benefit Two

The decree of Allah (al-Qadhaa) consists of two categories:

1 – Kawnee (Having to do with the universe and all that is in it): This occurs by necessity. It consists of what Allah loves and what He does not love.

2 – Shar’ee (Having to do with the divine legislation): This consists of only what Allah loves. It occurs or it may not occur.

Issue: How is it that Allah decrees what He does not love?
Answer: That which Allah loves (al-Mahboob) consists of two categories:

1 – Mahboob li-Ghayrih : (Loved for something else) This is disliked within itself but loved because of the benefit and wisdom that is contained within. So it is loved to Allah from one aspect but disliked from another. This can be likened to the situation of the sick person and medicine whether it is cauterization (medical treatment by using a hot iron tip) or something else. It is loved from one aspect but disliked from another.

2 – Mahboob li-Dhaatih: (Loved within itself) There is no issue concerning this part of al-Mahboob (as it is understood).

Benefit Three

There are three types of Thulm (oppression):

1 – The oppression of mankind concerning the rights of Allah such as ash-Shirk and this is the greatest type of oppression.

2 – The oppression of mankind upon themselves such as one overburdening himself with something that he has no power of fulfilling.

3 – The oppression of mankind upon others such as murder without right and this is the greatest type of oppression concerning the right of a human being over another.

Benefit Four

Supplication (ad-Dua’aa) consists of two categories:

1 – What is known as Dua’aa-ul-‘Ibaadah (the supplication of worship): Directing the supplication to others besides Allah is considered Shirk Akbar (Major Polytheism). So whoever supplicates in a devotional manner to what is created then that person has committed Shirk Akbar.

2 – What is known as Dua’aa-ul-Mas’alah (the supplication of asking for something) which consists of three categories:

A - Supplicating to Allah Most High which is an act of worship.

B – Asking from someone besides Allah who is not able to carry out only what Allah can such as one who requests the dead feed him or requests that someone cure his illness, this is considered Shirk Akbar.

C – Asking someone besides Allah who is able to fulfill the request such as asking a living person to feed him, then this is permissible.

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2010-08-30T09:27:00.001-04:00

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The Reward of the Woman who does housework in her home

2010-07-24T11:16:00.001-04:00

It was narrated by Anas, may Allah be pleased with him, that he said some women went to the Prophet, peace be upon him, and said, “O’ Messenger of Allah! The men go out and get to benefit from Jihaad in the way of Allah but there is no Jihaad for us to perform like that of those who fight in the way of Allah.” He said: (Your housework done in your home is like the act of those who fight in the way of Allah.)

Al-Haafith Ibn al-Jawzee (rahimahullah)
Ahkaam-un-Nisaa’i
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

How does the Muslim woman who is a Daa’iyah (Caller) advise the Muslim women who display their beauty?

2010-07-24T06:22:00.005-04:00

“…She advises them, saying to her sister in Islam, “You must avoid mixing with men, you must avoid going out uncovered, and you must be diligent in wearing the proper Islamic head covering when in front of men that are not permissible for you to be uncovered in front of. Allah Most High says: {And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts.} (al-Ahzaab: 53)

And the Most High also says: {And they do not display their beauty except in front of their husbands.} (an-Noor: 31)

So she brings the verses and narrations that are suitable and that contain clarification of what Allah has commanded. She also warns from whatever opposes the pure legislation and clarifies for her sisters in Islam what is obligatory upon all of us while warning from what Allah has prohibited. And that we must cooperate on righteousness and piety and upholding the truth and preserving with patience.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah
Translated by Aboo Imraan al-Mekseekee & Ummu Maryam

The Role of the Woman in giving Da’wah

2010-07-23T10:17:00.005-04:00

“…Like the Muslim man it is also obligatory for the Muslim woman to invite others to Islam, to enjoin the good and to forbid the evil since the texts of the noble Quran and the purified Sunnah indicate this, in addition to the explicit statements of the people of knowledge. Therefore it is obligatory for her to call to Allah, to enjoin the good and forbid the evil while observing the etiquettes of the divine legislation which are the same etiquettes incumbent for the man to observe. Along with this she must not allow apprehension or impatience to prevent her from calling to Allah when some of the people show her contempt or verbally abuse her or even make fun of her. Rather she must bear this and be patient.

If she sees the people teasing and making fun of her then she must safeguard another area (of her religion) and that is to be an example in displaying modesty and wearing the proper Islamic clothing in front of men she is not allowed to uncover in front of. She avoids mixing with men rather, her invitation of calling others to Islam is carried out with the utmost care of protecting herself from everything that leads to harming her. So if she calls men to Islam then her doing so is done while she is properly covered and without being secluded or alone with any of them. And when she calls women to Islam she invites them using wisdom. She should be upright in her manners and in her conduct so as not to drive them away and it be said amongst them, “why didn’t she start with her self first? (meaning; her manners in dealing with the people)”

She must avoid wearing clothes that will entice the people around her. She must distance herself from all causes of trials and tribulations; from displaying her beauty to being soft spoken when she speaks, everything that is objectionable, she avoids. She is cautious so as not to harm her religion or her honor when inviting to Allah.”

“…Indeed the practicing Muslim woman has a high status in Islam. She has a great effect upon the life of every Muslim. She is the first teacher in building a righteous society. This is due to the fact that she follows the guidance found in the Book of Allah and in the Sunnah of His Prophet, peace be upon him.

Adherence to both of these sources keeps every Muslim man and woman away from all avenues of deviance. The deviance and misguidance found amongst the previous nations would not have occurred if it did not distance itself from the safety of Allah, the Glorified, the Most High, and from what was revealed to their Prophets and Messengers, peace be upon them all. The Prophet, peace be upon him said: ((I have left you two issues that will never cause you to go astray as long as you adhere to them both. They are the Book of Allah and my Sunnah.))

The importance of the woman as a mother, a wife, a sister, and as a daughter has been pointed out in the Noble Quran, in addition to her rights and the responsibilities put over her. And the purified Sunnah has outlined the details of how they are to be carried out.”

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (may Allah have mercy upon him)
Majmoo’ Fataawaa wa Maqaalaat Mutanawa’ah Vol. 4 /240
Translated by Aboo Imraan al-Mekseekee –may Allah guide him

Women's Involvement in giving Da'wah

The Reward of the Patient upon losing one’s Children

2010-07-19T15:46:00.002-04:00

It was related by Aboo Sa’eed al-Khudree who said that the Messenger of Allah (may the peace & blessings of Allah be upon him) said to the women: (There is not a woman amongst you of whom three of her children have passed away except that there will be a partition between her and the hellfire.) A woman asked him, “What about two?” So the Messenger of Allah (may the peace & blessings of Allah be upon him) said, “Even if she only had two.”

And from Aboo Hurayrah that the Prophet (may the peace & blessings of Allah be upon him) said: (There is not a Muslim who has had three children –those not reaching the age to commit sin-pass away that the hellfire will only graze him.)

And from Aboo Hassaan who said, “Two of my children passed away so I asked Aboo Hurayrah, if he had heard any narrations from the Messenger of Allah (may the peace & blessings of Allah be upon him) that he could share with us to liven our spirits at the loss of our loved ones? He said, ‘yes. The little ones will be small creatures that swim throughout the waters of paradise. One of them will meet his father – or he said his parents – and take him by the front of his clothes or by his hand like I am holding the edge of your clothes. The child will not let go of the parent until he enters paradise.) This narration was solely related by Muslim and the one before is agreed upon.

Firmness at the Time of Death
By Ibn al-Jawzee (may Allah’s mercy be upon him)
Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him

Concerning the Prohibition of Lesbianism

2009-12-09T20:24:00.003-05:00

It was narrated by Waathilah bin al-Asqa’ as well as by Anas bin Maalik (may Allah be pleased with them both) that they said that the Messenger of Allah (may the peace & blessings of Allah be upon him) said: (This wordly life will not depart until men begin to find sexual satisfaction with men and women with women. And as-Sihaaq (Lesbianism) is illegal sexual intercourse between the women.) Majma’ az-Zawaaid (256/6) from the narration of at-Tabaraanee and Aboo Ya’laa.

And al-Aajuree said, “We were informed by Ahmad bin al-Hasan with a chain of transmission that reaches Waathilah bin al-Asqa’ that the Messenger of Allah (may the peace & blessings of Allah be upon him) said: (Lesbianism is illegal sexual intercourse between the women.) Related by at-Tabaraanee from Waathilah as in al-Maqaasid al-Hasanah (556) and al-‘Ajloonee said in Kashf al-Khufaa’a (1467/1) it was related by at-Tabaraanee and Ibn Maajah from Waathilah all the way to the Prophet (may the peace & blessings of Allah be upon him). And it is related in al-Jaami’ as-Sagheer with the title “Lesbianiam between the Women is illegal sexual intercouse between them”.

And we were informed by ‘Umar bin Hudbah as-Sawaaf with a chain of transmission connected to Zur bin Hubaysh from Aboo bin Ka’b who said, “We were informed of many things that would occur amongst this Ummah (the Islamic nation) that would signify the coming of the final hour. From those things is men having anal sex with their wives or female servants. This is what Allah and His Messenger prohibited and it is what Allah detests as well as His Messenger. There is no prayer that they make that will be accepted until they sincerely repent to Allah.”

Ibn ‘Aqeel said, “When the Muslim women are observed loving Lesbianism then they should be prevented from being alone with one another. Lesbianism is illegal sexual intercourse but there is no obligation in performing the Islamic punishment for it rather they should be boycotted and reprimanded. That is because their act does not contain any actual intercourse so it is considered like the man who has anal intercourse (with a woman) without going into her vagina.”

Taken from Ahkaam-un-Nisaa’e of Ibn al-Jawzee (rahimahullah) pages 138-139 with verification by Ahmad Shoohaan and printed by Maktabah at-Turaath first edition. Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

Teaching the Children how to pray when they reach the age of Seven

2009-12-09T18:42:00.002-05:00

It was narrated by ‘Amr bin Shu’ayb from his father from his grandfather who said that the Messenger of Allah (may the peace & blessings of Allah be upon him) said: (Order your children to perform prayer at the age of seven and spank them when they become ten. And give them separate areas to sleep in (when they reach these ages).)

And from Aboo Hurayrah (may Allah be pleased with him) who said that the Messenger of Allah (may the peace & blessings of Allah be upon him) said: (Teach your children how to perform their prayers when the reach seven years and spank them when they become ten. And separate them in their beds.)

And from ‘Abdul-Maalik bin Rabee’ bin Sabrah al-Juhanee from his father from his grandfather who said that the Messenger of Allah (may the peace & blessings of Allah be upon him) said: (When a boy reaches seven years of age he is to be ordered to perform prayer and he is to be spanked when he reaches the age of ten.)

And it was narrated by al-Haatibee who is ‘Uthmaan bin Ibraaheem bin Muhammad bin Haatib who said that he heard Ibn ‘Umar saying to a man, “Teach your child good manners for you are responsible for what you teach him or her and he or she will be responsible for being righteous with you and obeying you.)

And ‘Alee (may Allah be pleased with him) said concerning the statement of the Most High: {Save your selves and your families from the fire…} at-Tahreem: 6
“Teach them (their religion) and show them how to have good manners.”

Taken from Ahkaam-un-Nisaa’e of Ibn al-Jawzee (rahimahullah) pages 20-22 with verification by Ahmad Shoohaan and printed by Maktabah at-Turaath first edition. Translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

Who are the Fussaaq?

2009-12-09T18:22:00.001-05:00

عَنْ عَبْدِ الرَّحْمَنِ بْنِ شَبل عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَ سَلَم قَالَ : إنَّ الفُسَّاقَ هُمْ أهْلُ النَّارِ . قِيْلَ : يَا رَسُولَ اللهِ ! وَ مَنْ الفُسَّاقُ؟ قَالَ : النِّسَاءُ . قَالَ رَجُلٌ : يَا رَسُولَ اللهِ! أَوَ لَسْنَ أُمَّهَاتنَا وَ أخَوَاتنَا وَ أزْوَاجنَا؟ قَالَ : بَلَى وَ لَكِنَّهُنَّ إذَا أُعْطِيْنَ لَمْ يَشْكُرْنَ وَ إذَا ابْتُلِيْنَ لَمْ يَصْبِرْنَ
It was narrated by ‘Abdur-Rahmaan bin Shabal that the Prophet (may the peace & blessings of Allah be upon him) said: (Indeed the Fussaaq are the inhabitants of the hellfire.) He was asked, “O Messenger of Allah! Who are the Fussaaq?” He (may the peace & blessings of Allah be upon him) said: (The women.) A man said, “O Messenger of Allah! Are they not our mothers, our sisters, and our wives?” He (may the peace & blessings of Allah be upon him) said: (Of course, however whenever they are given something they are not grateful and when they are tested with affliction they are not patient.)

Found in Shaykh al-Albaanee’s (rahimahullah) as-Saheehah #3057 and translated by Aboo ‘Imraan al-Mekseekee-may Allah guide him.

Press Release: The [Hijaab] Jilbaab Of The Muslim Woman As In The Book And The Sunnah

2009-08-28T21:46:00.003-04:00

THE [HIJAAB] JILBAAB OF THE MUSLIM WOMAN AS IN THE BOOK AND THE SUNNAH
Paperback, Perfect bound, 164 pagesPrice : $ 8.00

I present this beneficial book, InshaAllaah, to all of you.
[Jilbaab ul mar-atal muslimah fil Kitaabi was-sunnah]

THE [HIJAAB] JILBAAB OF THE MUSLIM WOMAN AS IN THE BOOK AND THE SUNNAH
By its author, the 'Allaamah, the Muhaddith of this era,
Shaykh Muhammad Naasiruddeen al-Albaanee (May Allaah have mercy on him)
The Scholars Praise of Shaykh Al-Albaanee

Believe me: You have to read this book.
Especially you my dear sisters!

In his introduction the author wrote:

'This nice treatise, and a beneficial research –by the Will of Allaah. I have compiled it to:- Show the description of the type of clothing that the Muslim woman has to cover herself with when she is leaving her house.- And the conditions that apply to this covering so that it can actually be considered Islamic clothing.

And I have based and relied in clarifying these, on the Book and The Sunnah. Being guided by what has been narrated from the narrations and statements of the Companions and the Imaams....'

What else do you want after The Book, and The Sunnah, and what has been narrated from the narrations and statements of the Companions and the Imaams of Islaam !!?

Read and be knowledgable and be upon insight on your religion.This is a religion of knowledge.

And as for he who asked: why is the book at this price, when it could be more expensive!?We say:We believe that authentic knowledge should be affordable for everybody!!

The book is available and can be ordered : jilbaab.book@gmail.com
Special discounts for Islamic schools/centres, Masaajid, and Sister study groups and others.
And Remember:

you are not just buying a book, you are also supporting an orphan: http://www.jukumuletu.org/index.html

Get the book inshaAllaah.
Wassalaam.

2 New Publications from Authentic Statements!

2009-07-14T21:36:00.003-04:00

Performance of Prayer for the Woman who is Bedridden after Menstruation

2009-07-12T09:56:00.002-04:00

A woman is sick in the hospital with a catheter: She was admitted into the hospital while menstruating due to an accident; she broke her pelvis and fractured her skull. How does she purify herself upon completion of menstruation if she is not able to use water and she is not able to perform prayer? In addition to this her bed does not face the Qiblah (direction of the Ka’bah in which to pray) and she cannot straighten herself up because her legs are connected together (medically like in a cast, etc.).

Answer: When her period ends and she cannot use water then she will need to make Tayammum using dust. It takes the place of water as the Most High says: {And if you are ill or upon a journey or if anyone of you relieve yourself or if you have had sexual relations and you do not find water then perform at-Tayammum.} an-Nisaa’a: 43

Therefore the one who is stricken with illness and cannot use water with a valid excuse can make at-Tayammum just like one who is traveling. So perform at-Tayammum and all praise is for Allah the impurity will be removed. Then she prays according to her ability as the Most High says: {Fear Allah as much as you are able.} at-Taghaabun: 16

But she should not leave off making prayer even if she is not facing the Qiblah or if her clothes need to be washed, she does not leave off the prayer. She prays to the best of her ability.

Shaykh Saalih bin Fawzaan al-Fawzaan (hafithahullah) Member of the Major Scholars and Permanent Committee for Religious Rulings
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: The Difference between Naseehah and Tajreeh pg. 38

Egypt mourns 'headscarf martyr'

2009-07-06T13:19:00.002-04:00

The body of Muslim woman, killed in a German courtroom by a man convicted of insulting her religion, has been taken back to her native Egypt for burial.

Marwa Sherbini, 31, was stabbed 18 times by Axel W, who is now under arrest in Dresden for suspected murder. Husband Elwi Okaz is also in a critical condition in hospital, after being injured as he tried to save his wife.

Ms Sherbini had sued her killer after he called her a "terrorist" because of her headscarf.
The case has attracted much attention in Egypt and the Muslim world.

German prosecutors have said the 28-year-old attacker, identified only as Axel W, was driven by a deep hatred of foreigners and Muslims.

'Martyr'
Medics were unable to save Ms Sherbini who was three months pregnant with her second child. Her three-year-old son, was with the family in court when she was killed. Axel W and Ms Sherbini and family were in court for him to appeal against a fine of 750 euros ($1,050) for insulting her in 2008, apparently because she was wearing the Muslim headscarf or Hijab.

Newspapers in Egypt have expressed outrage at the case, asking how it was allowed to happen and dubbing Ms Sherbini "the martyr of the Hijab". Senior Egyptian officials and German diplomatic staff attended the funeral in Alexandria along with hundreds of mourners. Media reports say Mr Okaz was injured both by the attacker and when a policeman opened fire in the courtroom.

Source: http://news.bbc.co.uk/2/hi/middle_east/8136500.stm

Al-Birr (Observance of Piety) is from one of the Causes of living a Long Life filled with Blessing

2009-06-01T22:18:00.003-04:00

Does being good to ones parents and doing good deeds cause one to live a long life?

Answer: Being good to one’s parents and doing good deeds is from the greatest means of getting closer to Allah. Al-Birr (observance of piety) is from one of the causes of living a long life and having it filled with blessing as it occurs in the prophetic narration:

((Nothing prolongs the life except for al-Birr (the observance of piety).))

Therefore al-Birr is from the causes of living a long life and having it filled with blessing. And in the authentic narration (we find):

(( Whoever wishes to expand his provisioning and defer the end of his life span then let him keep the ties of kinship.))

So being good to one’s parents (Birr-ul-Waalidayn) is from the greatest forms of keeping ties, actually from the greatest of keeping ties. Being good to one’s parents and keeping the ties of kinship are from the causes of prolonging one’s life and having it filled with blessings.

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/9571

Concerning the Clarification that the one who practices her religion should never be embarrassed to ask about the Deen

2009-05-25T15:40:00.003-04:00

From ‘Aaishah (may Allah be pleased with her) who said that Asmaa’ (may Allah be pleased with her) asked the Prophet (may the peace & blessings of Allah be upon him) about the method of bathing after menstruation?

He said: ((She should begin by taking water mixed with lotus leaves then she washes herself and attentively does the required acts of purification. Then she pours the water over herself. After this she takes cotton dabbled in Musk and purifies her private area with it.))

Asmaa’ (may Allah be pleased with her) then asked, “How does she purify her private part with it (the Musk)?” He (may the peace & blessings of Allah be upon him): ((Glorified is Allah, you cleanse yourself with it!))

‘Aaishah (may Allah be pleased with her) said in a low tone that it should be applied to the traces of blood (the private part) so then she asked him about the method of bathing after having had sexual intercourse?”

He said (may the peace & blessings of Allah be upon him): ((You take water and attentively do all the required acts of purification. Complete the purification and then pour water over your head and rub it until all of the areas of the head have been washed. Then pour the water over it once more.))

‘Aaishah said, “How excellent are the Women of the Ansaar! They do not allow shyness or embarrassment prevent them from trying to understand the religion.”

Related by al-Bukhaaree, Muslim, Aboo Dawood, Ibn Maajah, an-Nisaa’ee, ad-Daarimee, and Ahmad.

By Ibn al-Jawzee (rahimahullah)
Taken from Ahkaam-un-Nisaa’a page 14-15
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Press Release: Educating the Women and Nurturing Them

2009-05-25T11:41:00.006-04:00

"Educating the Women and Nurturing Them"
Lectured by: Shaikh Muhammad Taqyyu Ad-Deen Al-Hilali

“Verily your prevention of woman from learning and restricting her to just learning how to read the letters of the Holy Qur’ân without comprehending its meaning is indeed far away from the propriety. It is un-Islâmic, irrational, and far away from the pure knowledge, though you have deemed that Islâm agrees with that and believed in it solely to the point that you have stated a flimsy weak hadeeth to prove your ideology, when this hadeeth has no manifestation in it according to the scholars of hadeeth. And this is with regard to its chain of narration.”

The Biography
Of the Prominent Scholar,
Muhammad Taqyyu Ad-Deen Al-Hilali

His Lineage:
He is the Great Scholar, the Muhaddith , the Famous Linguist, the Expert Writer, the Great Poet, the Moroccan Traveler, the Pathfinder, the Salafi Shaikh, Dr. Muhammad Taqiyyu who is known as Muhammad Taqiyyu Ad-Deen, His kunyah is Abu Shakeeb “whereas he named his first child after the name of his friend Ameer Shakeeb Arsalan” Ibn Abdul-Qadir, Ibn Tayyib, Ibn Ahmad, Ibn Abdul Qadir, Ibn Muhammad, Ibn Abdu-An-Nour, Ibn Abdu Al-Qadir, Ibn Hilal, Ibn Muhammad, Ibn Hilal, Ibn Idris, Ibn Ghalib, Ibn Muhammad Al-Makkiy, Ibn Ismael, Ibn Ahmad, Ibn Muhammad, Ibn Abil Qasim, Ibn Ali, Ibn Abdu Al-Qawwiy, Ibn Abdu Al-Rahman, Ibn Idris, Ibn Ismael, Ibn Suleiman, Ibn Musa Al-Kazwim, Ibn Ja'far Al-Sadiq Ibn Al-Baqir, Ibn Ali Zain Al-Abideen, Ibn Al-Hussein Ibn Ali and Fatimah the Daughter of the Prophet Muhammad r Sultan Hassan the first has approved this lineage on his arrival at Sajalmaasah in the year 1311 A.H.

His Upbringing:
The Shaikh was born in the year 1311 A.H. in a village called “Al-Farkh” als known as “Faidatu Al-Qadeemah” some miles away from Riyadh. It is one of the villages of Sajalmasah which is known today as Taafilaalit which is located at the southern part of the kingdom of Morocco he grew up in a knowledgeable and juristic family. His father and grandfather were one of the jurists of that town.

His Journey To Seeking Knowledge and His Service for the Dawah:
He studied the Holy Qur'ân and memorized it from his father when he was twelve, and then he perfected it with its rules of recitation under the Shaikh, the Qur’ân teacher, Ahmad Ibn Saalih and then he sat with Shaikh Muhammad Sayyid Ibn Habeebillah At-Tandaghi Ash-Shinqiti. So he first memorized “Mukhtasar Khalil” he studied Arabic lexicology and the Maaliki Jurisprudence on his hand and perfected it to the point that the Shaikh let him represent him in his absence. After the death of his Shaikh he took his path to seeking knowledge at the hands of the scholars of “Wajdah and Faas” during that time, until he attained a certificate from the university of Al-Qarwayain. Afterwards he traveled to Cairo to study the Sunnah of the Prophet (s).

There he met some scholars like Shaikh Abdu Ad-Dhaahir Abu As-Samh and Shaikh Rasheed Ridaa, Shaikh Muhammad Ar-Ramaali and more, likewise he attended the lectures in the department of high education in Al-Azhar, and he stayed in Egypt for a year calling to the creed of the Salaf and fighting against polytheism and atheism. After performing the pilgrimage, he traveled to India to attain his aspiration which is the knowledge of hadeeth.

However, he met major scholars there, so he had benefited the people and had gained a benefit from the scholars. And from among the major scholars he had met there were, the Muhaddith the Scholar, Shaikh Abdu-Ar-Rahman Ibn Abdu Ar-Raheem Al-Mubarakfuri, the author of “Tuhfatu Al-Ahwazi” and took from him the knowledge of hadeeth and the Shaikh gave him the authorization in teaching it. He extolled the Shaikh with a poem in which he pleaded the students of knowledge to hold fast to the knowledge of hadeeth and try to benefit from the aforementioned explanation “Tuhfatu Al-Ahwazi” this poem is printed in the forth edition of the Indian print.

In addition, he sat with Shaikh Muhammad Ibn Hussein Ibn Muhsin, Al-Hadeedi An-Ansaari, and Al-Yemani, who was dwelling in India during that era. He read on him the “Kutubu As-Sittah” the six books of the tradition of the Prophet r and he also gave him the authorization in teaching them. From India, he traveled to Az-Zubair (Al-Basra) in Iraq where he met the Salafi Mauritanian scholar, the Researcher, Shaikh Muhammad Al-Ameen Al-Shinqiti, the one who established (Al-Najatil Ahliyyah school in Az-Zubair, and he is different from the prominent scholar, the interpreter, the author of “Adwaail Bayan”. He benefited from his knowledge. He stayed in Iraq for almost three years and then traveled to Saudi via Egypt where he received a recommendation letter from Sayyid Muhammad Rashid Rida to King Abdul Aziz Aali Su'ud. He said in that letter, “Verily Muhammad Taqiyyu Ad-Deen Al-Hilali Al-Maghribi is the best scholar ever from the scholars of the horizon who has come to you, therefore I hope that you will benefit from his knowledge” as a result, he remained under the accommodation and hospitality of King Abdul Aziz for some months till he was appointed as a supervisor for teaching in the Prophet mosque. He remained in Al-Medina for two years and then he was transferred to the sacred mosque in Mecca and the Scientific Institute of Saudi in Mecca. He stayed there for a year.

After that he received letters from Indonesia and from India demanding from him to come and teach in their schools. So he preferred to accept the invitation of Shaikh Suleiman Al-Nadawi hoping that he would get the chance of studying in the university in India. So he became the head of the professors of Arabic literature in the college of scholars' symposium in the city of Lakanhu in India at which he remained for three years and learned the English language, but had never got the chance to study in the university. He emanated Ad-Diyaa magazine “The Magazine of Light” by the suggestion of Shaikh Suleiman An-Nadawi and with the help of his student Mas'ud Alim An-Nadawi. From there he returned back to Al-Basra and he stayed there for three years teaching in “An-Najati Al-Ahliyyah School” which was mentioned earlier. After that He traveled to Janif in Swiss and stayed with his friend Ameer Al-Bayan “the leader of clarification” Shakeeb Arsalan. He had wanted to study in one of the universities in Britain, but he had never got the chance to.

However, Ameer Shakeeb wrote a letter to one of his friends in the German Ministry of Foreign Affairs in which he stated “I have with me a literate Moroccan youth, the like of him has never entered Germany, and he is willing to study in one of the universities, I suggest you help him find a position to teach Arabic literature with a salary that will help him to study in the university”. It was not long until he received an admission letter, whereas he traveled to Germany as a lecturer in the University of Bowen. He then started to study German and had obtained a diploma after a year of studying the language. And then he became a student in that University even though he was teaching there. And within this period he had translated a lot from German and to German.

And after spending three years in Bowen, he moved to the University of Berlin as a student and a teacher and a director of the Arabic Radio. In 1940 he wrote his doctorate dissertation in which he refuted the false allegations of the Orientalists like “Martin Hartman and Carl Brakeman” And the topic of his doctorate essay was the “Interpretation of the Introduction to the book of the Republic from the Eessential Nature” with a commentary on it, there were ten scholars who were examining him at the seminar and all of them had agreed upon giving him a doctorate certificate in Arabic literature. During the Second World War, the Shaikh traveled to Maghrib. And in the year 1947 A.D., he traveled to Iraq and carried out teaching in the collage of “Queen Alyaa” in Baghdad till the occurrence of the militant revolution in Iraq. Due to that, he left to Maghrib, his motherland, in the year 1959 A.D. and started his call to singling out Allâh alone in worship and abstaining from polytheism and to following the methodology of the best generation ever. And in that same year, he was appointed as a professor in the University of Muhammad the Fifth in Rabat and its branch at Fas.

In the year 1968 A.D. he received an invitation from the Prominent Shaikh Abdul Aziz Ibn Baz the Head of the Islâmic University in Al-Medina Al-Munawwarah in that era to work as a professor in the University and a Moroccan delegate to the University. However, Shaikh Al-Hilali has accepted the invitation and remained in Media working till the year 1974 A.D. whereof he left the university and returned back to the city of Miknas in Maghrib and dedicated his life in calling to Allâh the Most High. He started to give classes in the mosques and travel all over Morocco spreading the methodology of the pious predecessors.

He was one of those who used to write articles in Al-Fat'h magazine which is owned by Muhibbu Ad-Deen Al-Khateeb and Al-Manar magazine which is owned by Muhammad Rasheed Rida may Allâh have mercy on all of them

His Shuyuukh (his teachers):
From among his teachers may Allâh have mercy on him is:
*Shaikh Muhammad Sayyidi Ibn Habeebillah Ash-Shinqiti
*Shaikh Abdul-Rahman Ibn Abdul-Raheem Al-Mubarakfuri
*Shaikh Muhammad Al-Arabiy Al-Alawi
*Shaikh Al-Fatimi Ash-Sharawi
*Shaikh Ahmad As-Sukirij
*Shaikh Muhammad Ibn Hussein Ibn Muhsin Al-Hadeedi Al-Ansari Al-Yemeni
*Shaikh Muhammad Al-Ameen Ash-Shinqiti the author of “Adwail Bayan”
*Shaikh Rasheed Rida
*Shaikh Muhammad Ibn Ibrahim
*Some scholars of Qarawiyyeen
*Some scholars of Al-Azhar

His Books:
The books of Shaikh Taqiyyu-Deen Al-Hilali (May Allâh have mercy on him) are many and are difficult to be compiled, because they were authored in different time and at different places. From among them is:

*The Hidden Wrist and the Moving Moon in Explanation of Saheeh Al-Bukhãri (one volume)
*An Inspiration and a Favor in the Explanation of Soorat-Al-An'am
*A Summary of the Guidance of Al-Khalil in Creeds and in the Worship of the Majesty.
*A Guiding Gift to the Sect of At-Tijaniyyah
*The Just Judge Regarding the Ruling of Building on Graves
*The Chosen and Famous Knowledge and the Stretched Banner Regarding the Innovations of the Graves.
*The Household of the Prophet (s) What is for them and what is on them?
*Margins on Kitaab At-Tawheed by Shaikh Muhammad Ibn Abdul Wahhab.
*The Terminating Sword against every Polytheist and the Hypocrite.
*A Medicine for those who are Doubtful and a Suppressor for those who create doubts in Refuting the Atheist.
*Biblical proofs on the Slave hood of Jesus and that he is free from being a God
*Freeing the Captive who suffers from the Shackle of At-Tijaniyyah
*The Favor of the Great the Most High
*The Beautiful Names of Allâh “a poem”
*The Glaring Morning Regarding the Rules of the Traveler in Salat
*A Precious Covenant in Prohibiting Birth Restraining
*The Kind of Civilization we need
*Teaching the Women and Nurturing Them
*The Foreign Languages that Exist in the Holy Qur’ân
*The Manners of the Muslim Youth.
*From the Inspiration of Spain

His Death:
On Monday 25 Shawwal 1407 A.H. equivalent to 22 June 1987 A.D. the Islâmic Ummah is tested with a big catastrophe which is hard upon the pen to describe; it is the catastrophe of the death of the Shaikh Taqiyyu Ad-Deen Al-Hilali may Allâh have mercy on him and this happened in his house in the city of Daar Al-Baeda in Morocco. A big crowd accompanied his funeral including the scholars, the intellects and the politicians who were leading the funeral.

Women’s Involvement in giving Da’wah

2009-05-24T17:10:00.003-04:00

Some of the sisters refuse to involve themselves in giving Da’wah to women using evidence that they fear falling into speaking without knowledge and by doing so they will bear the sin of that and the sin of others (whom they misinform). Is there any insight that (you can give regarding) this?

Answer: The obligation is to give Da’wah, calling to Allah and teaching when the woman has knowledge. But when she does not have knowledge then it is not permissible for her to speak (about it). That is due to the statement of Allah the Glorified, the Elevated:

{Say; This is my path, invite to Allah using insight.} Soorah Yoosuf: 108

And the Glorified and Elevated says: {Say; Rather my Lord has prohibited all forms of evil talk and illegal sexual intercourse whether it be out in the open or done in secret. And He has prohibited all sin and injustice done without right and that you associate partners with Allah without any authority from what has not been revealed. And that you say about Allah what you do not know.} Soorat-ul-A’raaf:33

It is not for just anyone to speak about Allah without knowledge whether he is a man or she is a woman. Unless the woman has knowledge then it is obligatory on her to transmit the knowledge to her sisters in Islaam from amongst her neighbors in the gatherings of the people when in their homes. She instructs the people and teaches them just as the companions of the Prophet (may the peace & blessings of Allah be upon him) would do whether they were men or women. They would instruct and teach.

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/18298

The Conversion of Salmaan al-Faarisee (may Allah be pleased with him)

2009-05-24T16:38:00.002-04:00

The Conversion of Salmaan al-Faarisee
Taken from the Musnad of Imam Ahmad Vol. 5, 441 - 444
Translated by: Aboo ‘Imraan al-Mekseekee-may Allah guide him

It was narrated by Ibn ‘Abbaas (may Allah be pleased with him) that he said, “I was informed by the very mouth of Salmaan al-Faarisee (may Allah be pleased with him) of how he converted to Islam.”

In Isfahan

“I was born a Persian from the people of Isfahan from the tribe known as Jiyye. My father was the tribal leader of his village and I was the most beloved of Allah’s creation to him. His love for me increased to the extent that he secluded me in the house like the teenage girl would be secluded to watch over the fire. I excelled in the religion of the Magians until I became the caretaker of the fire that is kept kindled; it is not to die out, not even for one hour.

My father had a large estate so one day while he was preoccupied in a building he owned he said to me, “My son, today I am busy in this building away from my estate, go to it and watch over it.” He ordered me to take care of it and to do some other things that he wished that I complete for him. As I went out to his estate I passed by a church from the many churches belonging to the Christians of that area. I could hear their voices from within while they were praying. I had no idea what they were doing since I had been secluded in the home of my father (for many years). When I passed by them hearing their voices I went in to see what was going on. Their prayer amazed me so much that I wanted to partake in it. I said to myself, ‘By Allah, this is better than the religion that we (the Magians) are upon.’ By Allah, I did not leave them until the sun had set. I did not go to the estate of my father to tend to it. I asked them where their religion had originally come from and they informed me that it came from Syria.

Thereafter I returned to my father’s home when he requested me to go and see him. When I went to him he said to me, “My son, where have you been? Didn’t I entrust you with a task to complete for me?” I told him, ‘My father, I passed by a people engaged in prayer within their church and I liked what I saw from the good things of their religion. By Allah, I stayed with them until the sun set.’ He said, “My son, there is nothing from that religion that is good. Your religion and the religion of your forefathers is much better.” I responded, “No, not at all, by Allah, it (Christianity) is better than our religion.”

Fearing for me he put a lock around my foot and had me sequestered in his home. I sent a message to the Christians telling them..."

Click Here to Read the Full Story

Regarding the Father Viewing the ‘Awrah of his Young Daughter

2009-05-13T01:14:00.004-04:00

I go into the restroom with my younger daughters, one is five years old and the other is seven years old to help them wash their hair. Is it objectionable if I view their ‘Awrah in this state?

Answer: There is no harm in this since before reaching the age of seven there is no necessity of ‘Awrah for them whether boy or girl. There is no harm in washing them up or helping them. However when they reach seven years of age then no, she covers her ‘Awrah and she is not touched except out of necessity. Her mother touches her to wash her up or a female servant can touch her in order to wash her, there is no harm in this if the child does not know how to clean himself or herself.

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/18215

The Monthly Cycle that Consists of more Days than Usual

2009-03-30T21:58:00.003-04:00

When the woman’s monthly cycle is usually eight or seven days then all of a sudden one cycle is one day, or two days, or even more days than usual, what is the ruling?

Answer: If the woman’s monthly cycle is usually six or seven days then it is prolonged to eight, nine, ten, or eleven days then she continues not to pray until she is purified (from her menses). That is because the Prophet (may the peace & blessings of Allah be upon him) did not define menstruation with a certain time frame. Allah the Most High says:
{And they ask you about the menses, say: It is harmful.}

So when this presence of blood remains the woman stays in this condition until she is purified and she bathes then she prays. If it is less days the following month then she bathes when purified even if it is not like her previous menses. The important thing is that when the woman is menstruating then she does not pray whether the menses corresponds to the amount of days as her last cycle or if it is more or less…then when she is purified she prays.

Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: Risaalah fee ad-Dimaa’a at-Tab’eeyah lil-Nisaa’a page 66-67

The Obligation of the Woman to Seek Knowledge

2009-02-28T17:59:00.003-05:00

The woman is a person who holds a moral responsibility just as the man does. It is obligatory for her to seek knowledge of the obligations that have been placed upon her. This is so that she will perform these obligations with the utmost certainty. If she has a father or a brother or a husband or a male who is her Mahram who can teach her these obligations and show her how to perform them then that will suffice her. If not then she can ask questions and learn. If she is able she can also seek a woman to teach her and familiarize her with her obligations. If not then she can learn from the scholars and people of the Sunnah as long as she is not alone. And when something happens to her regarding her religion then she can ask them about it. She should not be shy for indeed Allah is not shy regarding the truth.

By Ibn al-Jawzee (rahimahullah)
Taken from Ahkaam-un-Nisaa’a page 14
Translated by Aboo ‘Imraan al-Mekseekee – may Allah guide him

Using Topical Medication that contains Pig Fat

2009-02-14T18:17:00.003-05:00

The questioner has a big problem which she hopes that maybe we can summarize a ruling for her. She says that her mother used some medications and remedies for her hair that caused most of it to fall out. She says that she is embarrassed or something to this effect whenever she sits with the other women. She mentioned that a person was afflicted with what she was where most of his hair fell out and he used a remedy that cured him and caused his hair to grow back thicker. She said that he was cured and the hair grew back in thicker amounts. She wanted to get the remedy from him but he told her that after he had been cured he was told by those who could read English that the remedy contained pig fat and some of its blood. She wants to know if it is still permissible for her to use this medication since she is against using hair braids since she holds that it is impermissible for the Muslim woman. She hopes to benefit from his eminence.

Answer: All praise is for Allah, honestly this question contains two issues. The first is the use of hair braids for this type of condition which you have described that the hair has fallen out and there is no hope that it will grow back. Regarding this issue then we say that there is no harm in using hair braids for this type of condition since realistically this adding to the hair is not for the purpose of beautification. Rather it is to remove a deficiency so based on this reason it is not considered from the braiding where the Prophet (may the peace & blessings of Allah be upon him) had cursed the one who braids the hair “he cursed the female who braided the hair and the female who sought for it to be done”.

The Waasilah is the female who braids fake hair into real hair. However this woman in reality does not resemble the Waasilah since she did not add the fake hair for the purpose of beautification or for adding hair which Allah the Blessed, the Most High has created. She wanted to remove a deficiency that occurred so there is no problem with this since it is to remove a deficiency not to add for the purpose of beautification which there is a difference between the two.

As for using this medicine that has pig fat in it, if it is confirmed that there is in fact pig fat in it then there is nothing wrong with that when done out of necessity since the only thing that is actually prohibited is eating it. Allah says: {Rather you have been forbidden cadaver, blood, or flesh of the swine}. And Allah Most High says commanding his Messenger (may the peace & blessings of Allah be upon him): {Say; I find no impermissibility in what has been revealed to me for the person who gives others food to eat to do so, so long as it is not cadaver meat, spilled blood, or flesh of the swine}.

It has been established from the Prophet (may the peace & blessings of Allah be upon him) that he forbade eating the meat of the cadaver but allowed that benefit be derived from its skin after it was tanned. It has also been established from him that he forbade drinking alcohol, eating meat of the cadaver, flesh of the swine, and worshipping idols.

It was said to him, “O Messenger of Allah, what do you say about the fat of the cadaver which is used to paint the boats with and is rubbed on the skin by the people?” The Messenger of Allah (may the peace & blessings of Allah be upon him) said: “No it is not permissible”…here he meant selling it since it is the topic of the narration and the companions (may Allah be pleased with them all) relayed this not for the sake of them knowing the ruling of these issues but for the sake of justifying its sale. They said that these benefits that the people derive from using it does not justify that it can be sold. The Prophet (may the peace & blessings of Allah be upon him) said that it was impermissible so based on this using medication of this type to rub into the head if it is proven to be beneficial then the need is applicable and if she uses it then she must wash it off before prayer since pig fat is impure, and that is only if the medication is proven to contain this ingredient.

Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.ibnothaimeen.com/all/noor/article_4629.shtml

The Ruling on Beautifying Oneself with Henna

2009-01-20T16:17:00.002-05:00

What is the ruling concerning beautifying oneself with Henna and when the woman who is menstruating does it?

Answer: There is no harm in beautifying oneself with Henna, in particular the married woman who beautifies herself for her husband. As for the single woman then what is correct is that it is permissible for her with the exception that she does not display herself to the people because it is a form of beautification.

There is no harm in applying Henna during menstruation. Many questions have emerged about this from the women asking if it is permissible for a woman to apply Henna to her head, hands or feet while she is menstruating. The answer is that there is no harm in doing this because with Henna, as we known, the traces of the design remain with regard to where it is applied. This coloring does not prevent water from reaching the skin as some allege. Therefore, when the woman washes it off for the first time the bulk of it is removed and its traces of color remain so there is no harm in this.

Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: Majmoo’u Fataawaa wa Rasaail Fadheelat-ish-Shaykh Ibn ‘Uthaymeen [4/288]

Sisters Hadeeth Studies: Hadeeth One

2009-01-17T15:37:00.002-05:00

عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أنَّهَا قَالَتْ : قُلْتُ : يَا رَسُولَ اللهِ ! عَلَى النِّسَاءِ جِهَادٌ ؟ قَالَ : نَعَمْ جِهَادٌ لاَ قِتَالَ فِيهِ هُوَ الحَجُّ وَ العُمْرَةُ رَوَاهُ ابْنُ مَاجَه وَ أصْلُهُ في البُخَارِيِّ

English Translation:
It is narrated from ‘Aaishah (may Allah be pleased with her) that she said, “I said O Messenger of Allah! Is Jihaad obligatory upon the women?” He said: Yes, a Jihaad that involves no fighting, it is al-Hajj and al-‘Umrah. Related by Ibn Maajah and its source is in al-Bukhaaree.

Literal Translation:
From ‘Aaishah Allah He is pleased with her that she, she said: I said, O Messenger of Allah! Upon the women Jihaad? He said: Yes, a Jihaad no fighting in it, it is al-Hajj and al-‘Umrah. Related it Ibn Maajah and its source is in al-Bukhaaree.

All nouns listed in the text:
عَائِشَةَ - This is the name the Mother of the Believers ‘Aaishah.
اللهُ - This is the Divine Name of Allah.

هَا - This is the abbreviation for “her” which is attached to a particle. It is considered a noun in the Arabic language.

رَسُولَ اللهِ - This is two nouns connected together which means “Messenger of Allah”. The first word means “Messenger”. This is an Idhaafah construction.

النِّسَاءِ - This means “women”.

جِهَادٌ - This is a verbal noun that means “Fighting, Striving, and Exertion”. In this narration it is talking about fighting the enemies of Islaam physically in the path of Allah under the Muslim ruler. It is not to be confused with “terrorism, suicide bombings, kidnappings, demonstrations, or the overthrowing of Muslim governments”.

قِتَالَ - This is a verbal noun for “fighting, combat, physical warfare”. It denotes that there will be loss of life and bloodshed.

هُوَ - This is the personal pronoun for “he” but in this case “it”.

الحَجُّ - This is the pilgrimage to the House of Allah; al-Masjid-ul-Haraam in Makkah, Saudi Arabia, may Allah bless it, its people, its Ruler, its government, and protect it from every disliked thing and evil.

العُمْرَةُ - This is the short form of pilgrimage that doesn’t require all of the steps of the main pilgrimage. If time permits I will translate how to perform it on the Qawl Sadeed blog inshaAllah.
ابْنُ مَاجَه - This is the name of the scholar who collected this narration Ibn Maajah. His biography can be found online at many sites.

أصْلُهُ - This has two words attached to it. The first word means “source, foundation, origin, basis, etc”. The Haa at the end is the abbreviated form of the personal pronoun “Huwa” that we mentioned above. The scholars of Arabic grammar have stated that this is an Idhaafah construction. To see more on the Idhaafah construction then visit the Aajurroomiyyah blog for more details.

البُخَارِيِّ - This is the name of the great scholar of Hadeeth Imaam al-Bukhaaree. Here the text is referring to his Saheeh as a reference.

All verbs listed in the text:
رَضِيَ - This verb is written in past tense but conveys the meaning of present since it is a supplication. It means “he was pleased, it pleased him”.

قَالَتْ - This verb is past tense feminine and means “she said”.

قُلْتُ - This is the same verb but past tense masculine or feminine singular that means “I said”.

قَالَ - This is also the same verb but past tense masculine meaning “he said”.

نَعَمْ - The scholars of Arabic grammar call this Fi’l-ul-Jawaab or the verb of response. It is translated generically as “yes” but has a deeper meaning to it. For example when someone asks you something you use this as a response (hence why it is call the verb of response) and it denotes saying “with pleasure I respond to your request” or “with delight”, etc. It is as if you are pleased to respond to the questioner.

رَوَاهُ - This means “he related it” and the root is Raa, Waa, and Yaa. When you connect the verb to the abbreviated pronoun the Yaa is dropped.

All particles listed in the text:
عَنْ - This is a particle that is Harf Jarr (or Harf Makhfoodh) that conveys the meaning of “from”.

أنَّ -This particle means “that”.

يَا - This is a particle that is used to call on some one. It is translated as “O” but colloquially it’s like the attention grabber “hey Fulaanah!”

عَلَى - This is another Harf Jarr that means “on, upon, on top of” but here it conveys the meaning of “obligation”.

لاَ - This is a particle of negation meaning “no”.

وَ - This particle is a conjunction that means “and”.

في - This particle is Harf Jarr and means “in”.

If you benefit from this then please make Duaa’ for me.

The Ruling on using Kohl

2009-01-16T22:31:00.003-05:00

What is the ruling on using Kohl?

Answer: Applying Kohl consists of two categories:

The first is using Kohl to strengthen the eyesight, clear the eyes of any encrustation, and to clean and purify them without it being a form of beautification. There is no harm in this. Rather it is from what is befitting since the Prophet (peace be upon him) used to apply Kohl to his eyes with pure Uthmud [a powdered substance].

The second is for the purpose of beautification and adornment. This is specifically desired for the women, since it is commendable for the woman to beautify herself for her husband.

As for the men, there is a point of view and I am undecided concerning it. It is divided between the young men who fears applying Kohl as a form of hardship so he abstains from it and between the older men who does not fear applying Kohl so does not abstain from using it.

Shaykh Muhammad bin Saalih al-‘Uthaymeen (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: Majmoo’u Fataawaa wa Rasaail Fadheelat-ish-Shaykh Ibn ‘Uthaymeen [4/116]

The Ruling on Kissing One’s Sister

2009-01-08T14:26:00.003-05:00

Is it permissible for me to kiss my sister or for her to kiss me?

Answer: There is nothing wrong with kissing your sister or her kissing you. Likewise all of your relatives that are not permissible to marry such as your paternal and maternal aunt, your son’s wife, your mother, and your niece can be kissed on the cheek, nose, forehead, or head if they are older. The Prophet, peace & blessings be upon him, used to kiss Fatimah whenever she would enter his home or vice versa and hold her hand. And as-Sadeeq Aboo Bakr, peace be upon him, when he entered the home of his daughter ‘Aaishah and she was ill he kissed her cheek.

Ash-Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullah)
Translated by: Aboo ‘Imraan al-Mekseekee –may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/188

The Obligation of being Just amongst the Wives

2009-01-08T14:00:00.002-05:00

One’s husband married another wife and he is not just and fair between her and the new wife whenever he visits her he refrains from being with her so she hopes for your advice.

Answer: It is obligatory for him to be just and fair with her. He must also repent to Allah for oppressing her.

And If he returns to being just and establishing his responsibility, then it is a must on you that you do not 'prevent him from yourself' [meaning doesn’t refuse to have intercourse with you], and also that you return to the truth and to what is correct. But if he does not act fairly then you have the right to request a divorce and refrain from being with him until he acts fairly or divorces you.

By ash-Shaykh Abdul-Azeez bin Baaz (rahimahullah)
Translated by Aboo Imraan al-Mekseekee – may Allah guide him
& Aboo Waheedah as-Salafee –may Allah bless him
Source: http://www.ibnbaz.org.sa/mat/12469

The ‘Aqeeqah for the Miscarried Fetus

2009-01-07T00:53:00.003-05:00

A woman is asking your Eminence if the ‘Aqeeqah is performed for the miscarried fetus or not? She also mentions that the miscarriage occurred in the fourth to fifth month or in the third.

Answer: If the miscarriage was in the fifth month or after that then a soul was blown into the womb. Therefore it is given a name and an ‘Aqeeqah is performed for it and this is preferable. It is not obligatory but it is preferable to perform the ‘Aqeeqah and to name it. If the miscarriage was in the fourth month or before that then there is no name given, nor is it called a child, and no prayer is held over it. It is buried in any spot and no ‘Aqeeqah is performed since it did not completely form nor was a soul blown into it.

There is no prevalence for grief, the prevalence for grief is the one born in the fifth month or afterwards, after the soul has been blown into it. So this is preferred to give a name and to perform the ‘Aqeeqah. If it was a boy then two animals are slaughtered and if it was a girl then one sheep. This is an established Sunnah of the Prophet may the peace & blessings of Allah be upon him.

By ash-Shaykh Abdul-Azeez bin Baaz (rahimahullah)
Translated by Aboo Imraan al-Mekseekee – may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/11638

The Marriage of a Woman to a Man who has some Deficiencies in His Religion

2009-01-05T22:33:00.004-05:00

I heard that it is obligatory for the young woman not to marry anyone unless he has an Islamic appearance. I am a strict woman praise be to Allah but all of those whom have been presented to me are not strict in their practice, should I agree (to marry such a person) or not?

Answer: There is no problem in agreeing if he is Muslim. If he has some issues in doing some acts of disobedience then do not be hindered by that. Thoroughly searching for someone perfect these days is very difficult. If it is possible to find one who is known for performing the prayers and having good manners even if he has some deficiencies then there is no problem for you to marry him and that you protect your modesty then all praise is for Allah. But if it is possible to find a man known for being upright and not falling into any of the acts of disobedience then this is better and of more good.

From the examples of some of the acts of disobedience is smoking, wearing the clothes below the ankles, shaving the beard or the like then this is a deficiency and an act of disobedience. However if it is possible to find another and he is what you are looking for in a husband then it is better. But if it is not possible to find one except for this kind of person from amongst the people then there is no harm in marrying such a person for the sake of modesty, protecting one’s religion, and preserving one’s honor. Perhaps Allah will guide him because of you.

The one presenting the question asks: The Islamic appearance how is this Shaykh?

The Islamic appearance is based on the way of Muhammad (peace & blessings be upon him) according to the appearance of the divine legislation in his clothes, in his walking in all of his affairs he is known not to wear the clothing below the ankles, known for not shaving his beard or trimming it, known for not being arrogant. One who makes his prayers with the congregation and other such issues from the outward appearances of Islaam.

By ash-Shaykh Abdul-Azeez bin Baaz (rahimahullah)
Translated by Aboo Imraan al-Mekseekee – may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/12340

The Ruling concerning the Muslim woman who prays and fasts but does not wear the Hijaab

2009-01-05T21:31:00.003-05:00

What is the Ruling in Islaam concerning the Muslim woman who prays and fasts but does not wear the Hijaab (head cover)?

Answer: Her fast and her prayer are correct and all praise is for Allah. But she must repent for abandoning the wearing of the Hijaab. Disobedience does not invalidate her prayer or her fasting. Not wearing the Hijaab, speaking in a way that is not good like backbiting or slandering then this does not invalidate her prayer but it does decrease her Imaan (faith) and weakens it. She must repent to Allah for that. Likewise the wearing of the Hijaab, not wearing it in front of men is disobedience but her fast is not invalidated nor her prayer. Rather she must repent for it. Not wearing the Hijaab is considered a weakness in Imaan.

Likewise other things such as backbiting the people or doing something from the acts of disobedience, etc all of this is a deficiency and weakness in Imaan. When she performs the prayer with its conditions and obligations on time then her prayer is correct. Likewise her fasting when she fasts from what is forbidden to her and performs it the way it should be then her fast is valid. When she performs the obligations but then she does some forms of disobedience there is deficiency in her act of fasting such as backbiting, lying and the like. It is a deficiency in her fasting and weakness in her religion.

Questioner: Does his eminence want to present an explanation of the ruling of the Hijaab during the performance of the prayer in relation to the woman?

Yes, it is obligatory for her to conceal every part of her body except for the face and palms. The obligation upon her is that the woman covers all of her body in the state of prayer even the legs and even the feet. It must be clothing that will cover her feet or she must wear leather or cotton socks. As for the face then she does not have to cover it based on the consensus of the Muslim scholars, rather it is better to be uncovered. The face is uncovered in prayer. If she is alone and there is no man there present she should uncover her face. She prays with the face uncovered. This is better and it is the Sunnah unless there is a man present who is not her Mahram (male relative that the woman cannot marry such as the father, brother, uncle, etc.) then she covers her face from him. As for the palms then it is better to cover them but if she uncovers them then there is no harm Allah willing.

By ash-Shaykh Abdul-Azeez bin Baaz (rahimahullah)
Translated by Aboo Imraan al-Mekseekee – may Allah guide him
Source: http://www.ibnbaz.org.sa/mat/11091

The Benefit of being good to one’s daughters

2008-10-18T23:17:00.003-04:00

I request from his eminence to present some advice for the one who is being tested by way of one’s daughters and the benefit in raising them and in dealing with them in a good manner.

Response: It is necessary that those who provide for their daughters that they be good to them and raise them while observing good manners. The Prophet, the peace & blessings of Allah be upon him, said:

{Whoever is tested with something due to one’s daughters and remains good to them (during this trial) then he will have a cover that will protect him from the hellfire (on the Day of Judgment).}*

The Sunnah is to raise them while observing good manners, and to invite them to righteousness. As well as being gentle with them as there is glad tidings in being good to one’s daughters or sisters. And they should invite them to Allah by finding them righteous husbands who will excel in protecting them and enjoin them to fulfill the commands of Allah.

ash-Shaykh ‘Abdul-‘Azeez bin Baaz (rahimahullah)
Arabic Source: http://www.ibnbaz.org.sa/mat/1649
Translated by: Aboo ‘Imraan al-Mekseekee-may Allah guide him

* Related by at-Tirmidhee in Kitaab-ul-Birr was-Silah (the Book of Piety and Relations with the Relatives) under the chapter “What has been revealed regarding one’s spending on the daughters and sisters” with the wording: {Whoever is tested with something due to one’s daughters and he is patient with it then he will have a cover that will protect him from the hellfire (on the Day of Judgment).} And he also said in a narration graded as Hasan that was related by Ibn Maajah in Kitaab-ul-Adab (the Book of Manners) in the chapter “Serving the parents and being good to one’s daughters” with the wording: {Whoever has three daughters and is patient with them and feeds them, gives them drink, and clothes them from his provisioning, he will have a cover that will protect him from the hellfire on the Day of Judgment.}

The Telephone and the Woman

2008-10-18T22:52:00.005-04:00

If one of the speakers is a woman then she must be cautious of being soft spoken. Indeed Allah the Glorified prohibited the wives of His Prophet, peace be upon him, the Mother of the Believers, Allah be pleased with them, from being spoken to in a seductive manner by the one who is moved with desire. And they in the time of the prophet hood and lifetime of the companions, Allah be pleased with them, were forbidden from being soft spoken, the Most High says:

{Do not be soft spoken unless the one in whose hear is a disease should be moved with desire but speak in an honorable manner.} Soorat-ul-Ahzaab: 32

So what about those women besides them? Indeed their prohibition of being soft spoken is from the most befitting. Therefore fear Allah O believing women, do not be soft spoken, speak in a good and honorable manner. Meaning, with no softness of tone or prolonged speech, the woman does not address the men she is not married to as she would address her husband.

The woman must be cautious in engaging in lengthy discussions with men that she is not married to even with her relatives that she is not allowed to be alone with according to what the Divine Legislation has forbidden, and the souls refuse it, and brings about in the same listener closeness.

She must also be cautious in raising her voice louder than normal and talking for a prolonged period of time while still being cautious of (avoiding) beautification, gentleness, softness, elegance, and flirtatiousness in a gentle tone and soft spoken manner.

Just as it is impermissible for her then it is also impermissible for the man to listen to her voice indulgently, even if she was reading the Quran. If the woman perceives that then it is impermissible for her to continue speaking with him due to the trial that it leads to.

And here (mention) is set aside for the man, the protector of the home, to arrange his affairs based on guarding and upholding virtue and to protect those that are sacred. So the woman (of the home) should not be the first one responsible for answering the phone while the male relatives are present. She should not respond in the presence of their absence under any circumstances, rather, the man of the home should direct her according to the circumstances and necessities he sees fit. And it is obligatory for her to hear and obey in honor, protecting what is more properly (to be protected) and leaving off any issues of difficulty.

Written by: ash-Shaykh Bakr ‘Abdullah Aboo Zayd (rahimahullah)
Taken from Adab-ul-Haatif (The Islamic Manners of Using the Telephone) Pages 15 - 16
Translated by: Aboo ‘Imraan al-Mekseekee-may Allah guide him

Be just amongst your Children!

2008-02-09T10:22:00.001-05:00

A Beneficial Friday Sermon given by Ash-Shaykh, al-Muftee ‘Abdul-‘Azeez Aali ash-Shaykh (hafithahullah)

First Part of Sermon:

To proceed, O’ People fear Allah Most High with the utmost of Taqwaa (piety). O’ Muslims it has been authenticated that the Prophet (peace & blessings be upon him) said, “Those who are just and fair on the Day of Judgment will be on pulpits of light from the right hand of ar-Rahmaan the Mighty & Majestic and both of His Hands are right, those who are just and fair in their authority, with their family, and with what they are guardians over”. O’ Muslim being just and fair is a quality of the believer, the believer is described as being just and fair, he was made to be just and fair while distancing himself from all forms of oppression whether in the rulings which they are derived from or in his dealing with those he rules over or in his dealing with his children. Being just and fair is desired from him in all of his situations.

{Indeed Allah has commanded with justice/fairness and goodness} Soorat-un-Nahl: 90

Allah has commanded with justice and fairness and He has prohibited oppression. Therefore the manners of the believer are done with justice and fairness in all conditions whether they are few or many. There should be neither oppression nor transgression only justness and balanced fairness. Just look at the final destination of the People of Justness on the Day of Judgment. They will be on pulpits of light at the right side of ar-Rahmaan. Why? Because they were just in their authority, just in what they ruled over, and just concerning their family.

O’ Muslim being just is required of you when it comes to your children. The biggest right given to mankind is to be just with your children who are from the depths of your loins. They are the ones whom Allah has blessed you with. Indeed children are a blessing from the many blessings of Allah upon his servant. They by the Tawfeeq (success) of Allah are an extension to ones life. They preserve his name and his name will remain preserved as long as the children are alive. They are a remembrance for him after his death and of the next life after the separation of this life. So based on this they are commanded to watch over them, to raise them and guide them and to educate them to have good manners until they become those who will aide them upon what is good and they will be the cause of happiness for them in this life and in the hereafter.

O’ Muslim when the child is brought up with good upbringing and perfects his behavior he will benefit himself and he will benefit his parents in addition to benefitting society. But when the child is brought up with a bad upbringing and he acts with bad manners then the parents will feel wretchedness for this child just as he will cause wretchedness to his own soul in addition to society.

O’ Muslim indeed Allah the Mighty & Majestic has informed us of His Prophets whom He sent to their people that they would request righteous offspring from their Lord such as Ibraaheem when he said: {O’ my Lord bestow upon me those who will be righteous.} Soorat-us-Saaffaat: 100

And this is what Zakariyyaa said: {O’ my Lord do not allow me to be left without children, You are the best of those who give to be inherited.} Soorat-ul-Anbiyaa: 89

And he also said: {Bestow upon me as You are the Protector He causes to be inherited as He caused the People of Ya’qoob to inherit.} Soorah Maryam: 5 -6

And Ibraaheem peace be upon him also said: {O’ my Lord establish a place of prayer for me and for my descendants.} Soorah Ibraaheem: 40

O’ Muslim indeed a child is a blessing from Allah bestowed upon the servant that he should thank Allah for and he should perform the rights placed upon him concerning the children. O ‘ Muslim indeed from the causes of oppressing the children is when the father separates them and disregards justness and fairness between them displaying his love to some while displaying his discontent for the others. He leans towards this one while neglecting the other. He gets closer to him, he showers him with gifts, he subdues difficulties for him and responds to his requests and he gives to him what he needs from those things of the Dunya that he may need. As for the other children then they are kept at a distance, cut off, treated harshly, deprived, and not given the likes of what their other brothers (and sisters) are given, why? Are you not the father of them all O’ father? Are they not all your children? Why this separation? Why this underhanded way of treatment? Why this oppression and transgression?!

Noble father think about this negative behavior for a moment and come to grip with the fact that the end results are harmful. It is harmful against you first and then against them.

Firstly it is harmful against you because you have disobeyed Allah by loving some of your children at the exclusion of the others. You have committed disobedience to Allah by oppressing them while depriving some and favoring the others. By this action you have disobeyed Allah before anything else. On the Day of Judgment you will see an evil outcome and will meet Allah being from those who oppressed others.

Secondly you are ruining your worldly affairs so these children of yours are disobedient and harsh with you. You are the reason for their disobedience to you and their severing the ties of kinship with you and their disobedience to you and their non-compassion towards you since they see you constantly displaying sternness, harshness, roughness, and bad treatment.

Thirdly these children whom you have showed preference towards against the others then you have kindled the fire of animosity amongst them. You have ignited tribulations between them, you have separated their hearts, you have torn their unity, you have created a rift between them, and you have left them to fight one another, boycott one another and to distance themselves from one another. They hate and dislike one another. So who is the cause of this? Who is the one who is guilty? Indeed the perpetrator is you O’ father. If you do not fear Allah concerning them and if you do not act justly between them then the evil results will be you carrying their burden, the burden of their rift and their mutual fighting and chaos.

O’ noble father it is from the Tawfeeq of Allah that you be just and fair amongst your children. And that you display for all of them a set of rules for them as if there were one set of rules. Not showing preference to some of them over the others. Do not display preference amongst them under any circumstance.

O’ noble father you make excuses when you say, “this son listens to me and obeys me, this one is righteous towards me and they are distant from me, they do not benefit and they do this, and do that, and do this…” Yes some of the children will have some of these issues and this is not unlikely but does the use of error cure error!? Does causing a rift cure the rift that already exists? Because you preferred some over the others you added in the rift and hatred. But if you were just between them then your fairness towards them by the Tawfeeq of Allah will bring their hearts together, gather their differences, and spread love amongst them then they will look at you in the state of respect, esteem, and nobility. They will act righteous with you and do good towards you. So if that occurs then the end result of good is by the Tawfeeq of Allah.

O’ Muslim indeed our Prophet (peace & blessings be upon him) is the Prophet of mercy, he is the one in which Allah said of him: {And We did not send you except as a mercy to the worlds.} Soorat-ul-Anbiyaa: 107

The Prophet of mercy (peace & blessings be upon him) directed the fathers to the straight path and warned them from oppression and transgression. Aboo an-Nu’maan bin Basheer came to the Prophet saying, “O’ Messenger of Allah this mother has requested from me that I bestow a gift upon her son and that you bear witness for her.” So what did he (peace & blessings be upon him) say? He directed a question to this father asking, “Do you give to all of your children equally?” Does this gift that you give include all of the children? He responded, “No.” He said, “Do you like that they be righteous to you equally?” He responded in the affirmative and he said, “So do so then.” So if you desired that their piety be equally given to you then why do you prefer some over the others? And in another narration he said, “Does he have brothers?” He answered, “Yes.” He asked, “Do you give to all of them?” He said, “No.” He said, “Then return the gift to her.” And in another narration he said, “I do not bear witness based on tyranny.” Meaning that the Messenger refrained from giving testimony and requested another to be a witness based on the shamefulness of that action and the shamefulness of that gift. And that the Prophet refrained from the testimony of it due to its corruption, oppression, and tyranny. He (peace & blessings be upon him) is a created being far from oppression and tyranny, he impelled them to being just and being good.

O’ noble father there is a mistake committed by some of the people in favoring some of their children which in any shape or form is still considered favoritism. One day he gives the child a gift and another day he makes it seem as if he bought something. And Allah knows that he did not buy anything rather he intended to give a gift. But he makes it look as if he bought something for the sake of covering up. {And Allah knows the corrupted person from the one who does good.} Soorat-ul-Baqarah: 220

O’ noble father at times your favoritism has caused you to be harsh with of some of them as previously mentioned in addition to the love you show towards one group of children’s mother while showing contempt towards the other group of children’s mother. Make the love towards your wives just since you give bountifully to one group of the family and shelter them but if you desired fairness then fear Allah concerning them and with what is in your own self from those affections that you display towards some of them. Do not display these feelings of favoritism openly keep them to yourself. Out in the open display to them that in your estimation they are all alike. Do not favor some over the others, not when in a gathering nor when addressing them. Do not favor some over the others when engaged in conversation with one another nor when visiting. Not in anything. Make all of them feel that you are a loving, merciful, and affectionate father to them. All will feel within themselves that you are such.

If you desire to leave a will as well after death then make sure to be fair in the will. Do not make one to gain more benefit than another. Rather refer the issue to one who will appropriate it and who is welcome to it and remove any blameworthiness found within and who will clarify it and what is (written) in it until no one is made to be favored more than the other.

O’ noble father indeed our rightly guided predecessors used to adhere to this prophetic manner in being just between their children to the point that some of the Taabi’een used to say that they were just between the young boys even when it came to kissing (them). Meaning that when one kissed the younger son he also kissed the other as well so that no one felt that one was better than the other.

Indeed the seeds of benefit are in the souls and directing the children to have good manners and raising them to keep the ties and loving them is an issue in the Hands of Allah then your hand O’ father. So when you are separated from the life of this world all of the children will say, “Allah have mercy upon our father, forgive our father, reward him with good, he raised us and treated us well, and he left us to inherit good and we are favored by him.” All of them will supplicate for you and seek mercy for you. Or it will be that when you depart from the life of this world they will say, “May Allah curse our father, sever our father, and cause us comfort away from our father; since the love of this world is deep rooted in the souls. Love of this life is a tribulation and Allah says: {He does not ask you for your wealth. If He were to ask you of it and press you, you would be stingy and He will bring out all of your ill-wills.} Soorat-ul-Muhammad: 36-37

Thus the life of this world causes hatred and rifts because the life of this world is one of the many connections used by Iblees to transgress by it amongst creation whomever he desires. So fear Allah my Muslim brother concerning your children with the utmost of piety it will cause you to be just and distance you from oppression.

O’ Muslim indeed Allah the Glorious and Most High is the Most Just of those who show justice. He divides the inheritance amongst the servants. He says:

{Allah advises you concerning your children to the male a portion equal to that of two females…} then He says: {your fathers and your children you do not know which of them are closer to you in benefitting.} Soorat-un-Nis’aa: 11

At times some of the fathers view their daughters with contempt. Why? One makes an effort so that the daughters will not receive their portion from him. He marries this one off from the sons and gives that one a place to stay and this one he does this and so on and so forth but the daughters do not obtain a portion if any from their fathers. He tries while still alive to distribute the inheritance and specify the male while the female states, “They are with their wives while my portion of the wealth is given to them?” Thus you see him striving to keep (the wealth) from the daughters and if he is not able to keep their inheritance then in the manner in which he treats her while alive which indicates his intent to prevent them from their rights. This is disobedience to Allah since Allah has divided the inheritance amongst the males and females. Then Allah ends (the aforementioned verse) by saying:

{These are the ordainments of Allah and whoever obeys Allah and His Messenger will be admitted to Gardens under which rivers flow to abide therein forever, and that will be the great success. But whoever disobeys Allah and His Messenger and transgresses His limits, He will cast him into the Fire, to abide therein forever; and he shall have a disgraceful torment.} Soorat-un-Nis’aa: 13-14

Thus the daughters have a right in the inheritance and whoever tries to prohibit them or prevent the issuance of wealth from the will so that the daughter does not obtain anything then Allah knows that is his intention and indeed he is one who oppresses and who is evil and one who is disobedient to Allah and to His Messenger. It is not permissible for the Muslim to act this way. Allah knows his intention is to exclude the daughters and reduce their share and prevent them from taking part in the right that was legislated for them.

So the Muslim should fear his Lord and know that piety and keeping the ties of kinship are causes to good. Whoever begins with it and adheres to the Sunnah concerning his children he has followed it and has behaved with the best of manners. And if he causes a rift and transgression between them and ignites the flame of Fitnah between them then he is the one who will bear those burdens.

I ask Allah to establish me and all of you upon the truth and to adhere to it. I seek refuge in Allah from the accursed Shaytaan. {O’ you who believe be of those who establish justice bearing witness to Allah even if against your selves or your children or relatives whether rich or poor and Allah is more suitable than them both so do not follow your desires when being just and if you turn away or reject indeed Allah will inform you all of what you used to do.} Soorat-un-Nisaa’a: 135

May Allah bless you all by the Mighty Quran and cause it to benefit me and all of you by the verses that it contains and by the wise reminder that it has. I end this first portion of my speech and I seek Allah the Almighty the Glorious’ forgiveness for me and for all of the Muslims from every sin. Seek His Forgiveness and repent to Him. Indeed He is the One Who Forgives, the One Who is Merciful.

Second Part of Sermon:

All praise is for Allah, a praise filled with ample good as our Lord loves and is pleased with. I testify that there is nothing worthy of worship except for Allah, He is Alone having no partner and I testify that Muhammad is His Servant and His Messenger. May the blessings of Allah be upon him and his companions and may He send complete and abundant peace upon him until the Day of Judgment. To proceed: O’ people fear Allah the Most High with the utmost of Taqwaa (piety). All of you must adhere to being fair and just for indeed there is blessing and mercy in being fair and just. O’ Muslim do not think that preference will increase the wealth of the one who prefers a person over the other.

Maybe you have favored one of them and Allah has caused reduction in his wealth and removed the blessing from what he has obtained and caused him to become poor after being wealthy. His brothers supplicate against him hating and loathing him and supplicate against you and against him. Whenever they look at his possessions and it is plentiful and then they look at themselves and they were not given anything then they supplicate against him and they hold him as well as you as being the oppressors. How many supplications of the one who is oppressed afflict the one who is oppressing and efface the Barakah (blessing) and Rizq (provision)?

Therefore fear Allah my brother and be fair with your children. Allah the Glorious and Most High is al-Ghanee (the Self-Sufficient), al-Hameed (the One deserving praise). All of creation is poor to Allah. {If one is rich or poor Allah is a more suitable Protector than them both.} Soorat-un-Nisa’a: 135

ar-Rizq (provision) is from the Hand of Allah and al-Barakah (blessing) is that which Allah causes blessing to be made manifest in. Not by way of your oppression, tyranny, and bad behavior.

So fear Allah servants of Allah and adhere to the manners of Islam for indeed they contain goodness for you in this life and in the hereafter. You should all know – may Allah bless you – that the best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (peace & blessings be upon him) and the most evil of affairs are those that are newly invented as every innovation is misguidance. It is obligatory upon you to stick to the general body of Muslims. Indeed the Hand of Allah is over the general body of Muslims. Whoever is harsh will be dealt with harshly in the hellfire. Pray upon the Servant of Allah and His Messenger as you have been commanded to do by your Lord, the Most High says:

{Indeed Allah and His Angels pray upon the Prophet, O’ you who believe pray upon him with complete peace.} Soorat-ul-Ahzaab: 56

O’ Allah send prayers and peace and blessings upon Your Servant and Messenger Muhammad. O’ Allah and be pleased with his rightly guided Khulafaa (the four Caliphs; Aboo Bakr, ‘Umar, ‘Uthmaan, and ‘Alee may Allah be pleased with them).

Given at al-Imaam Turkee bin ‘Abdillah Masjid in Riyaadh, K.S.A on 10/11/1424
Translated by Aboo ‘Imraan al-Mekseekee
Arabic source: http://alminbar.al-islam.com/Default.aspx?Action=SpeachDetails&mediaItURL=6772&subsubID=

A Little Muslim Girl’s School Life: From Home to School

2007-12-15T08:53:00.001-05:00

أَقُوْمُ فِي الصَّبَاحِ قَبْلَ الشَّمْسِ*** أغْسِلُ وَجْهِي وَ يَدِي وَ رَأْسِي

I start the morning before the rising of the sun…
…I wash my face, my hands, and my head.

وَ بَعْدَ أنْ أخْلَعَ ثَوْبَ النَّوْمِ *** ألْبَسُ ثَوْبًا غَيْرَهُ لِلْيَوْمِ

After I take off my pajamas…
…I put on my clothes and other clothing set up for the day.

وَ أغْتَدِي وَ فِي يَدِي كِتَابِي *** نَظِيْفَةَ الحِذَاءِ وَ الثِّيَابِ

I leave with my book in my hand…
…with clean shoes and clothes on.

قَاصِدَةً مَدْرَسَتِي مُبَكِّرَهْ *** سَاعِيَةً رَاضِيَةً مُسْتَبْشِرَهْ

Intending to arrive early to school…
…moving in stride, happily, cheerfully.

أُهْدِي إلَى صَوَاحِبِي سَلاَمِي *** وَ أدْخُلُ المَكْتَبَ بِانْتِظَامِ

I convey my Salaams to all of my female companions…
…and enter the class in an orderly fashion.

وَ أكْتُبُ الدُّرُوسَ بِالإتْقَانِ *** وَ أحْفَظُ العُلُومَ بِالإمْعَانِ

I write my lessons with perfection…
…and memorize the various sciences with scrutiny.

كَذَاكَ فِعْلُ الطِّفْلَةِ الرَّشِيْدَهْ *** لِكَيْ تَعِيْشَ عِيْشَةً سَعِيْدَهْ

Such is the task of a rightly guided child…
…in order to live life in happiness.

Taken from Tarbiyyat-ul-Banaat (Raising Daughters) by ‘Alee Fikree
Translated by Aboo ‘Imraan al-Mekseekee

The Women’s trial concerning Voting

2007-11-21T22:54:00.005-05:00

Voting is a branch of Democracy. From the methodology of Democracy is equality between the man and the woman concerning every aspect of life. From those aspects is to partake in voting. And it is here that we would like to begin our discussion concerning this attitude and the errors that it contains. They are the following:

One: Who from amongst the ‘Ulamaa (the Scholars of Islam) has allowed the women to partake in voting? It has been outlined that there does not exists anything indicating that the Messenger (peace & blessings be upon him) allowed this, nor does there exist anything similar from his companions or from the ‘Ulamaa of this Ummah (the Islamic Nation) for the last thirteen centuries. Thus this issue is foreign to the Book, the Sunnah, and the ‘Ulamaa of this Ummah therefore it is the farthest from what is true and correct. It is not befitting that one say, “This issue is a new and modern issue” since choosing the rulers, judges, and those who run the government is a matter that existed since the advent of Islam rather since the advent of human life whether in truth or falsehood.

This is sufficient concerning the falsehood of allowing women to vote in addition to what has preceded regarding the ruling on voting. And the meaning of this is that the people of partisanship are not content with what the ‘Ulamaa have ruled concerning it. They do not consider the ‘Ulamaa to be the source of reference for the Ummah. This is sufficient enough to be considered deviance. And the legal rulings given by the Scholars of Tahazzub (Partisanship) are not accepted (as substantial evidence).

Two: Choosing women to be responsible for directing the Ummah enters into his statement (peace & blessings be upon him): {There is no success for a people who choose a woman as their leader.} It was relayed by al-Bukhaaree from Aboo Bakrah. The issue here is that which is connected with the people. It is the choosing of the responsible leader so they (those who allow women to vote) will never be successful.

Aboo Bakrah met a group of the companions who were all going to Kufa regarding the issue of ‘Uthmaan’s murder and to demand retribution. He said to them, “Who is your Ameer (Leader)?” They said, “The Mother of the Believers, ‘Aaishah, Allah be pleased with her.” To which Aboo Bakrah replied, “I heard the Messenger of Allah, the peace & blessings of Allah be upon him say: {there is no success for a people who choose a woman as their leader.}” and refused to go out with them. So look at how he rebuked them for appointing her as their Ameer during their journey, choosing her to be a spokesperson with ‘Alee, may Allah be pleased with him, despite the fact that ‘Aaishah possessed beneficence and guidance. He made them realize that they would not be successful while hoping that ‘Aaishah, Allah be pleased with her, would not go out.

Three: Who is the one who allowed them to photograph the women? Picture taking is prohibited for the men as well as the women unless out of necessity and it is inevitable. It is not necessary here for the men let alone the women. And how is it not the case when picture taking is impermissible and the Messenger, peace be upon him said: {Every picture maker will be in the fire. Allah will bring to life every picture he drew and punish him with it in the hellfire.} It is related by Muslim from Ibn ‘Abbaas and the narrations are many concerning this issue.

Now the question here is this, why do you photograph the women? They say, “Out of necessity!” Then why do you call women to participate in elections? They say, “Out of necessity!” It is asked of them, “Then every single thing you seem to be in dire need of and it is considered a necessity to you and in your view it is a right without returning to the Book and the Sunnah?”

Islam holds that it is necessary to protect the women and keep them far from Fitnah (trials and tribulations) and you all deem that it is a necessity to drive them from their homes and force them into your requirements and benefits! So is the rule not established except with the participation of women?

If they say yes then you have all erred. This is not existent ever, and this act in reality is disgraceful.

If they really feared the honor of the people they would have made the photographer a woman if they knew that these people were average people or that they do not have a good adherence (to Islam). The men begin photographing the women and of all things whenever there are elections held in all of the villages or centers there occurs familiarity and recognition in that certain village of one’s wives or daughters. And this picture remains in that locale for the woman’s beauty to be enjoyed perhaps leading to a consequence that is not commended and Allah’s refuge is sought.

And it has come in the narration of ‘Alee, Allah be pleased with him, that he said, the Messenger of Allah, peace & blessings of Allah be upon him, said: {I saw a young man and young girl walking, they both are not safe from the Shaytaan.} It was related by Ahmad and at-Tirmidhee.

And it has come in the two Saheehs from the narration of Aboo Hurayrah, Allah be pleased with him, that he said, the Messenger of Allah , peace & blessings of Allah be upon him, said: {The amount of adultery that the son of Adam will commit has been written. The eyes commit the adultery of looking, the ears commit the adultery of hearing, the hands commit the adultery of touching, the legs commit the adultery of walking, the tongue commits the adultery of speaking, the heart commits the adultery of longing to indulge in it, and the private parts actualize it or deny it.}

Four: Those who record the names of the female voters come and invite them to the elections. They sometimes do not allow their husbands or guardians. Yet they know that her husband is not pleased with this issue. And it is as if the woman is their possession. They go to the women while their husbands are away and invite them to participate in voting.

And by this they cause trials and tribulations between the man and his wife. The man tells her, “Do not go out, this is impermissible” but the woman says, “Such and such went, and such and such went out to aid Islam” as they allege! So she goes out despite the defiance of her husband.

Five: It is known that the witness of a woman is half that of a man. So how is it permissible for them to equate the testimony of a man and a woman? Allah the Most High says: {so seek two witnesses from amongst the men but if two men are not available then a man and two women from whom you are pleased with to be witnesses so that if one of them (two women) errs, the other can remind her.} Soorat-ul-Baqarah: 282

Thus if the witness of the woman is half of the man’s testimony in the issue of bearing witness on a debt what do you think about the issue concerning the entire sovereignty over the Ummah that the Divine Legislation has placed in the hands of the people of Hall and Aqd (Those in power)? Is the sovereignty over the Muslims an easy issue?! The Messenger, peace & blessings of Allah be upon him, said: {I have not seen the most deficiencies in understanding and religion that has gone from the hearts of the man than one of you women. As for deficiency in understanding then it is the testimony of two women for the testimony of one man. As for the deficiency in religion then some of you break your fasts in Ramadan and some days you do not pray.} It is related by Muslim and Aboo Daawud from Ibn ‘Umar, Allah be pleased with them both, and it is in the two Saheehs from the narration of Aboo Sa’eed al-Khudree, Allah be pleased with him.

So how is it permissible for them to transgress these evidences? Allah says: {And the male is not like the female.} Soorah Aali ‘Imraan: 26

Six: This forces the women into the depths of partisanship and aids it. Every woman hoping to be a part of such and such’s party. Battles and disputes occur between them due to these issues. They are the farthest from guidance. They are not qualified legislatively for that. This does not occur except due to the evilness of al-Hizbiyyah (blind partisanship) stirring up trouble everywhere.

There is no doubt that the woman who elects such and such a person was informed or instructed by her partisan husband or by her brother or father. She does not have any information about this issue.

So then how do you verify her testimony? Likewise this causes issues with her relatives because al-Hizbiyyah (blind partisanship) separates the people even women with women and the father with the father. So she will obey her father in Tahazzub (partisanship) to such and such a person and end up angering her husband or her brother, or the exact opposite. And she causes issues with her neighbor so enmity and hatred increase due to the one who desires to strengthen his power and dominion even if by way of the opinion of a woman.

Do you not know that the statements of men do not benefit the enemies and the statements of many presidents, ministers, and leaders were rejected (before)?

The enemies implement what they desire without heeding their statements (the presidents, ministers, and leaders) let alone the statements of your elders. And you O Miskeen! (Weak unknowledgeable person) you want to support the employment of the prostitute, and the vagabond, and the wretched?! All of this despite that your view supports the vote of a man, that it contains good, or that of a woman yet all of these issues are a foam of soap, the Most High says: {Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth.} Soorat-ur-Ra’ad: 17

Thus we seek Allah’s assistance.

“Tanweer-uth-Thulumaati li-Kashfi Mafaasidi wa Shubuhaat-il-Intikhaabaat”

Pages 139 - 144

Written by: ash-Shaykh Aboo Nasr Muhammad bin ‘Abdillah al-Imaam

Translated by: Aboo ‘Imraan al-Mekseekee-may Allah guide him

Looking at a picture of a woman before marriage

2007-11-02T18:00:00.001-04:00

Question: Is it permissible to look at a picture or a woman before marriage?

Answer: Pictures are forbidden. Pictures that contain souls are not permissible and what occurs from the Muslims today is that the male finance and his intended (spouse) exchange photographs with one another. Then this is blind following of the West.

So he should see her in person, by way of her Walee (Male Guardian), if he desires to be engaged (to her). Only then can he look at her and she can look at him. Yes.

ash-Shaykh ‘Ubayd al-Jaabiree
Question and answer session via Paltalk
Translated by Aboo ‘Imraan al-Mekseekee
Originally posted on www.masjiduthaymeen.org