Category: Fatwa


Things which it is forbidden for a woman to do at the time of mourning

Things which it is forbidden for a woman to do at the time of mourning If a woman’s husband dies, she remains in ‘iddah whilst mourning. What are the things that a woman should not do during the mourning period?. Praise be to Allaah. It is forbidden for a woman at the time of mourning to do the following:

1 – To go out of her house, except for a necessary purpose, such as if she is sick and needs to go to the hospital, in which case she should go during the day; or in the case of emergencies such as if her house is about to fall down and there is the fear that it may collapse on top of her; or in the case of fire; and so on. The scholars said: she may go out during the day for necessary purposes, but at night she should not go out unless it is essential.

2 – To wear perfume, because the Prophet (peace and blessings of Allaah be upon him) forbade the grieving woman to put on perfume except when she purifies herself following her period, in which case she may applies a little azfaar (a kind of perfume) after her period ends, to take away the traces of menstruation.

3 – To wear beautiful clothes that are considered to be adornments, because the Prophet (peace and blessings of Allaah be upon him) forbade that. Rather she should wear ordinary clothes such as the kind that she usually wears inside her house, without making herself look beautiful.

4 – She should not put on kohl, because the Prophet (peace and blessings of Allaah be upon him) forbade that. If she needs to use it, she should use the kind of kohl whose colour is not obvious, putting it on at night and removing it during the day.

5 – She should not wear any jewellery, because if she is forbidden to wear beautiful clothes, it is more appropriate that jewellery should not be allowed. It is permissible for her to speak to men and to speak on the telephone, and to allow people to enter the house who are permitted to do so according to sharee’ah, and to go out onto the roof of the house during the night and during the day. She does not have to do ghusl every week as some of the common folk think, or to undo her hair every week. Similarly she does not have to – indeed it is prescribed for her not to – go out when her ‘iddah ends with something to give in charity to the first person she meets. This is an act of bid’ah (innovation).

Source

Role of parents towards their children in a society that does not help in raising children properly

A very common problem seen in youth in western countries is that their parents allow them to indulge in some form of haram in the hope that that will stop them from committing worse haram. An example of this is that parents will say that they allow their children to indulge in music in the hope that that will stop them from going out with bad people or leaving their home all together. Parents are afraid that if they enforce the law of Allah in their homes, that their children will leave. What is Islam’s position on this sort of compromise? Some parents also say that they only have the duty to tell their children something is haram, and then their children have to choose for themselves because they are already young adults (i.e. 13 -18 yrs old and unmarried, living at home). Don’t the parents have to forbid haram by all means, or do they just say that is haram and then leave them be? To what extent do parents have to go to forbid their children from haram? Parents also believe that once their children reach the age of puberty they are no longer responsible for their sins or actions, and so say they will have no sin if they advise their children something is haram and then leave them. Is this true? Or do parents always have the responsibility of forbidding their children from haram, and will they be responsible if they see their children doing haram and just leave them after advising them?.


Praise be to Allaah.

Firstly:

The success or failure of the Muslim in raising his children depends on a variety of factors, which undoubtedly includes the environment in which they live, which plays a major role in the success or failure of that upbringing.

Please see the answer to question no. 52893.


Secondly:

The parents have to understand that Allaah has given them responsibility over their children, and they have to fulfil the trust as Allaah has enjoined in the Qur’aan. The Sunnah also confirms this command in many saheeh ahaadeeth. The texts of the Revelation also warn the one who does not look after his flock sincerely and who neglects the trust with which Allaah has entrusted him.

It was narrated that Ma’qil ibn Yasaar al-Muzani said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no person whom Allaah puts in charge of others, and when he dies he is insincere to his subjects, but Allaah will forbid Paradise to him.”

According to another report: “… and he is insincere towards them, but he will not smell the fragrance of Paradise.” Narrated by al-Bukhaari (6731) and Muslim (142).

See the answer to question no. 20064.


Thirdly:

Allaah has enjoined those who are in charge of children to raise them from when they are very small to obey Allaah and love Islam. Even though they are not accountable because they have not reached puberty, one should not wait until puberty to teach them, guide them and tell them to obey Allaah, because in most cases at that age (i.e. puberty) they will not respond unless they have been brought up in this manner and have learned it from their families since a young age. Hence parents are enjoined to teach young children how to pray from the age of seven and to smack them if they do not pray when they are ten. The Sahaabah used to make their young children fast, so as to get them used to loving Islam and its rituals, so that it would be easy for them to follow its commands and keep away from the things it forbids when they grow up.

It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Teach your children to pray when they are seven years old, and smack them if they do not do so when they are ten, and separate them in their beds.” Abu Dawood (495), classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It was narrated that al-Rubayyi’ bint Mu’awwidh ibn ‘Afra’ said: On the morning of ‘Ashoora’, the Messenger of Allaah (peace and blessings of Allaah be upon him) sent word to the villages of the Ansaar around Madeenah, saying: “Whoever started the day fasting, let him complete his fast, and whoever started the day not fasting, let him complete the rest of the day (without food).”

After that, we used to fast on this day, and we would make our children fast too, even the little ones in sha Allaah. We would make them toys out of wool, and if one of them cried for food, we would give (that toy) to him until it was time to break the fast.

Narrated by al-Bukhaari (1960) and Muslim (1136).

Just as they raise them to do acts of worship, they should also prevent them from doing haraam things. If the child does an act of worship, the reward will be for him and for the one who taught him and encouraged him to do it. As for doing acts of disobedience or sins, the minor does not sin, rather the one who enabled him to do it and left the door open for him to do it and did not close it, is sinning. As for the one who tells him to do it, he is like the one who did it.

Hence it is not something extreme at all if a Muslim raises his children to obey Allaah and prevents them from doing haraam things, such as males wearing gold or silk, or females wearing male clothing, or lying, stealing, swearing and other sins. Similarly, it is not something extreme if a Muslim raises his daughter to be modest and chaste and not to mix, because if a person gets used to something when he is young, there is the fear that he may persist in it.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Even though the child is not accountable, his guardian is, and it is not permissible for him to enable him to do something haraam, for he will get used to it and it will be difficult to wean him from it.

Tuhfat al-Mawdood bi Ahkaam al-Mawlood (p. 162).

And he (may Allaah have mercy on him) said:

The one who neglects to teach his child that which will benefit him and leaves him with no care has done a very bad deed. The corruption of most children is due to their parents and their neglect of (their children), because they neglect to teach them the obligations and Sunnahs of Islam. So they neglected them when they were small, and (the children) turned out unable to benefit themselves or to benefit their parents when they are old.

Tuhfat al-Mawdood, p. 229

The scholars of the Standing Committee were asked:

With regard to my small children, should I teach them the etiquette of Islam and make the young girls wear Islamic clothes, or this regarded as extremism? If my doing this is correct, what is the evidence for it from the Qur’aan and Sunnah?

They replied:

What you have mentioned about making girls wear loose and concealing clothing and making them get used to that from a young age is not extremism, rather you are doing the right thing in giving them an Islamic upbringing.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.

Fataawa al-Lajnah al-Daa’imah (25/285, 286).

In his book Majmoo’ah As’ilah Tuhimm al-Usrah al-Muslimah, Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The scholars say that it is haraam to dress a child in clothes that it is haraam for an adult to wear. Clothing on which there are images is haraam for an adult to wear, so it is also haraam for a child to wear it.

What the Muslims should do is to boycott such clothes and shoes so that those who want to spread evil and corruption will not be able to reach us by these means. If they are boycotted they will never find a way to make them reach this land.

After that, he was asked:

Is it permissible for male children to wear things that are only for females, such as gold and silk, etc, and vice versa?

He replied:

This is to be understood from the first answer. I said that the scholars say that it is haraam to dress a child in clothes that it is haraam for an adult to wear. Based on this, it is haraam to dress male children in that which is only for females, and vice versa.

After that, he was asked:

Does this include isbaal or making clothes come below the ankles for male children?

He replied:

Yes, it includes that. End quote.

And Allaah knows best.

Source

If a person admires something and mentions Allaah, can he harm it by the evil eye?
If someone is uncertain about that and this is causing a lot of problems in his social life, and he is afraid to look at things and people, knowing that he does not envy people (hasad) for the things that they have, and he does not want to harm anyone, by Allaah, and he reads Qur’aan and remembers Allaah all the time.
I hope that you can help to relieve this distress from your Muslim brother. May Allaah reward you with good.


Praise be to Allaah.

I ask Allaah to relieve your distress and take away your sorrow.

It should be noted that Islam does not bring any hardship. Rather one of the most important aims of sharee’ah is to relieve people of hardship.

Allaah says (interpretation of the meaning):

“Allaah does not want to place you in difficulty”

[al-Maa’idah 5:6]

It is not permissible for a Muslim to listen to the shaytaan and let him fill his life with doubts, waswaas and paranoia, for if he does that he will lose out in this world and will not gain anything in the Hereafter. Such whispers (waswaas) are merely tricks of the accursed Shaytaan who wants to cause grief for those who believe. And Allaah is the best of protectors and the most merciful of those who show mercy.

What you must do is put a stop to all these whispers, and not pay any attention to bad thoughts. It is sufficient for you to say the dhikr that is prescribed in sharee’ah when you see something good, and Allaah will protect it against the evil eye and destructive envy (hasad). Remembrance of Allaah (dhikr) and the evil eye or envy cannot coexist.

It was narrated from Abu Umaamah ibn Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) said: “Why don’t you invoke blessings, for the evil eye is real.”

Narrated by Maalik in al-Muwatta’ (2/938); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (6/149).

Al-Zarqaani said in Sharh al-Muwatta’ (4/320): i.e., why don’t you say, Baarak Allaahu feek (May Allaah bless you), and that would cancel out what is feared of the evil eye and take away its effects. End quote.

It was narrated from ‘Abd-Allaah ibn ‘Aamir ibn Rabee’ah from his father (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you sees in himself or his brother something that he likes, let him pray for blessings, for the evil eye is real.”

Narrated by al-Haakim in al-Mustadrak (4/240). He said: This is a hadeeth whose isnaad is saheeh, although they (al-Bukhaari and Muslim) did not narrate it with any mention of invoking blessing. And al-Dhahabi agreed with him. It was classed as saheeh by al-Albaani in Saheeh al-Jaami (556).

It says in al-Mawsoo’ah al-Fiqhiyyah (13/31).

This indicates that the evil eye cannot cause any harm if the one who may harm with the evil eye invokes blessings. What is prescribed for everyone who admires something is to invoke blessings, for if he prays for blessings, the harm must inevitably be diverted. Invoking blessings means to say: Tabaarak Allaah ahsan al-khaaliqeen, Allaahummah baarik fihi (Blessed be Allaah the best of creators, O Allaah bless it).

Al-Nawawi said: It is mustahabb for the one who may harm with the evil eye to pray the blessing for the one who may be harmed and say Allaahumma baarik wa laa tadurrahu (O Allaah bless and do not harm him) and Ma sha Allaah laa quwwata illa Billaah (As Allaah wills, there is no power except with Allaah). End quote.

Al-Haafiz Ibn Hajar said in Fath al-Baari (10/205):

The one who admires something should hasten to pray that the thing he admires be blessed, and that will be a ruqyah on his part. End quote.

In Fataawa al-Lajnah al-Daa’imah (1/547) it says:

The remedy for the one who may cause harm with the evil eye when he sees something he admires is to remember Allaah and invoke blessing. End quote.

Shaykh al-Fawzan said in al-Muntaqa (1/question no. 87):

If the one who may cause harm with the evil eye fears that he may harm the thing he is looking at, then he should say: Allaahumma baarik ‘alayhi (O Allaah, bless it). Similarly it is mustahabb for him to say: Ma sha Allaah laa quwwata illa Billaah (As Allaah wills, there is no power except with Allaah), because it was narrated from Hishaam ibn ‘Urwah from his father that when he saw a thing that he liked or he entered one of his gardens, he would say: Ma sha Allaah laa quwwata illa Billaah (As Allaah wills, there is no power except with Allaah).

If the one who may cause harm with the evil eye always says this dhikr, then he will ward off its harm, in sha Allaah.

It says in Fataawa al-Shaykh ‘Abd al-Kareem al-Khudayr (5):

The Muslim should not let doubts, illusions, suspicion and excessive fear of the evil eye overwhelm him so much that he becomes afflicted with psychological illness and the like. He should think positively of Allaah, may He be glorified and exalted, and understand that whatever befalls him only happens by the will of Allaah, may He be blessed and exalted. So let him turn to Allaah, because He alone is able to ward off harm and relieve distress. End quote.

If you see something that you like, then pray to Allaah for blessing, and do not pay attention to anything else. Allaah will protect it because of your du’aa’, and will ward off all harm from it. Do not let yourself keep on fearing it, for Allaah does not want that for His slaves. Also keep striving to make yourself see the will of Allaah in all things, for He has great wisdom in what He gives and withholds, lowers and raises, and there is none to put back His Judgement (cf. al-Ra’d 13:41) and none can change His Words (cf. al-An’aam 6:115).

Always remember – O slave of Allaah – that this world and everything in it is too insignificant for people to envy one another and transgress against one another for its sake, as al-Mutanabbi said:

What hearts desire is too insignificant for people to transgress against one another or destroy one another in pursuit of it.

This is also indicated in the words of the Prophet (peace and blessings of Allaah be upon him): “Why would one of you kill his brother?” Narrated by Imam Maalik (1746) and Ahmad (15550) and others.

And Allaah knows best.

Source

Something sort of related

Etiquette of caring for the newborn

Etiquette of caring for the newborn

Could you please tell me if there are any books in English that cover the topic of how to look after a baby. Currently we have to rely on the advice given by doctors in the West which may not be correct. It would be so nice to be able to follow the way of the Sahabiat. For example, did they share their beds with their babies?, when did they give solid foods?, how did they discipline the young children? etc etc.

Praise be to Allaah.

Firstly:

Many issues of childrearing in fact are based on sound customs and human experience, with the possibility of fine-tuning it in accordance with the general teachings of the Qur’aan and Sunnah. As for specific, binding guidelines, they have to do with specific commands and prohibitions. Apart from that, the experience of specialists in childrearing are the reference point from which people should learn and strive to benefit, because childrearing nowadays has become a science on which studies are carried out and to which much effort, money and time are devoted. This is by the bounty that Allaah has bestowed upon people. The Muslim should not neglect to learn methods of raising and dealing with children, whilst also paying attention to the guidelines of the Qur’aan and Sunnah.

With regard to newborn infants there are some rulings which have to do with acts of worship, such as it being mustahabb to do the ‘aqeeqah, circumcise boys, rub the inside of the baby’s mouth with some chewed-up date (tahneek), shave the infant’s head and give the weight of the hair in silver as charity, and so on. This has been discussed previously on our site in the answers to questions no. 7889 and 20646.

With regard to how to take care of the ordinary physical needs of the infant, one should follow the advice of doctors and educators, and some general concepts that are mentioned in sharee’ah, which will be discussed below.

Secondly:

Among the early well known Muslim doctors is Imam Ibn Qayyim al-Jawziyyah (d. 751 AH), the author of a famous book called Tuhfat al-Mawdood bi Ahkaam al-Mawlood. One of the most important chapters of his book is the sixteenth chapter, which is entitled Fi fusool naafi’ah fi Tarbiyat al-Atfaal tuhmad ‘awaaqibuha ‘ind al-Kabr (Useful advice on raising children which will have good consequences when the child grows up). You can benefit from its contents, whilst paying attention to the fact that what he mentions are matters that are subject to ijtihaad, based on his level of knowledge and medical experience at that time. You can benefit from it in general terms and by studying similar books of modern medicine.

I will quote here a summary of what he said, because it includes useful medical information about dealing with newborn infants.

1.The child should be breastfed by someone other than his mother, two or three days after birth. That is better because her milk after that time will be thick and contain different ingredients, unlike the milk of one who has been breastfeeding for a while. All the Arabs pay attention to that, and they give their children to desert women to breastfeed, as the Prophet (peace and blessings of Allaah be upon him) was given to Banu Sa’d to be breastfed among them.

2. They should not be picked up and carried around until they are three months old or more, because they have only recently emerged from their mother’s wombs and their bodies are still weak.

3. They should be given only milk until their teeth appear, because their stomachs are weak and unable to digest food. When the baby’s teeth appear, his stomach has grown strong and is able to be nourished by food. Food should be introduced gradually.

4. When they approach the age where they will begin to speak and one wants to make it easy for them to speak, a little honey and salt should be placed on the infant’s tongue, because they contain substances that will reduce the excessive moisture that prevents speech. When the child begins to speak, one should prompt him to say Laa ilaaha ill-Allaah Muhammad Rasool Allaah.

5. When the time for the teeth to appear comes, the gums should be rubbed every day with butter and ghee.

6. Parents should not get upset when the child cries and yells, because he benefits greatly from that crying. It exercises his limbs, opens his intestines and chest, keeps his brain warm, warms his moods, provokes his energy, creates suitable conditions for expelling waste matter, and helps rid the brain of mucus and other waste.

7. The child should be protected against everything that may scare him of harsh and terrifying noises, frightening scenes and disturbing movements.

8. Complete breastfeeding lasts for two years. This is the right of the child if he needs it and cannot do without it. The Qur’aan confirmed that by adding the word kaamilayn (meaning complete or whole, in the verse “The mothers shall give suck to their children for two whole years” [al-Baqarah 2:233]). If the one who is breastfeeding the child wants to wean him, she should wean him gradually, and not wean him suddenly in one go; rather she should get him used to it slowly because of the harm that may be done by changing the child’s food and habit in one go.

9. It is mistreatment of children to allow them to eat their fill of food, and to eat and drink a lot. One of the most beneficial ways of training them is to give them less than their fill, so that they may digest well and be in good health, there will be less waste in their bodies and their bodies will be healthy, and they will have less sickness because of having less food waste in their bodies.

10. One thing that the child needs most urgently is close attention to his moral well being. He grows up with whatever the one who is raising him gets him used to when he is small. [If it is] resentment, anger, arguments, haste, being easily led by whims and desires, foolishness, hot-temperedness and greed, then it will be difficult for him to change that when he grows up. Hence you will find that most people are deviant in their character, because of the way they were brought up.

11. The child’s guardian should keep him from taking from others because if he gets used to taking, that will become natural for him, and he will grow up as one who takes and not one who gives. If the guardian wants to give something, he should give it by his hand [i.e., give it to the child to give away] so that that he will taste the sweetness of giving.

12. He should keep him away from lying and treachery more than he would keep him away from lethal poison. Once he lets him get the habit of lying and betrayal, he will have corrupted his happiness in this world and in the Hereafter, and deprived him of all goodness.

13. He should keep him away from laziness, idleness, a life of ease and too much rest, and he should force him to do the opposite. He should not let him rest more than is sufficient to restore his energy so that he can do more work, for laziness and idleness bring bad consequences and lead to regret. Yahya ibn Abi Katheer said: Knowledge cannot be attained by letting the body rest.

14. He should get him used to waking up at the end of the night, for that is the time when reward is allocated and prizes are awarded; some will take less and some will take more and some will be deprived. If he gets used to that when he is little, it will be easy for him when he grows up.

End quote. Tuhfat al-Mawdood (194-203).


Thirdly:

With regard to what you asked about, namely the child sleeping in his parents’ bed, there is nothing wrong with allowing that occasionally. Ibn ‘Abbaas (may Allaah be pleased with him), when he was small, slept in the bed of his maternal aunt Maymoonah; he lay across the bed and the Messenger of Allaah (peace and blessings of Allaah be upon him) and Maymoonah slept lengthways on it. Narrated by al-Bukhaari (138) and Muslim (763).

It says in ‘Umdat al-Qaari (3/66):

This hadeeth shows that it is permissible to sleep in the same bed as a mahram even if her husband is there. End quote.

But this is not what is usual; what is usual is for each person to sleep in his own bed most of the time.

With regard to the Prophet’s methods of disciplining and punishing children, he taught that smacking in order to discipline a child should only be after the age of ten.

That is because the Prophet (peace and blessings of Allaah be upon him) said: “Teach your children to pray when they are seven years old and smack them if they do not pray when they are ten years old.” Narrated by Abu Dawood (495) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.

As the Prophet (peace and blessings of Allaah be upon him) did not give permission to smack a child for falling short with regard to the greatest pillar of religion, which is prayer, before the age of ten, it is more apt to say that this also applies to all other issues of life, behaviour and upbringing.

Al-Athram said: Abu ‘Abd-Allaah was asked about teachers smacking children and he said: It should be commensurate with their misdemeanours but he should refrain from smacking as much as he can. If the child is little and does not understand, he should not smack him.

Al-Adaab al-Shar’iyyah by Ibn Muflih (1/506).


The maximum number of smacks is ten:

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “No one should be given more than ten lashes except in the case of one of the hadd punishments prescribed by Allaah.”

Narrated by al-Bukhaari (6850) and Muslim (1708).

Al-Qaadi Shurayh said that a child should be smacked no more than three times for neglect in learning Qur’aan, and ‘Umar ibn ‘Abd al-‘Azeez used to send letters to the regions saying “The teacher should not (smack the child) more than three times, because it scares the child.” Narrated by Ibn Abi’l-Dunya in al-‘Iyaal (1/531).

Hitting the face must be avoided in all cases. The Prophet (peace and blessings of Allaah be upon him) forbade saying “May Allaah make your face ugly” and he enjoined us to avoid hitting the face. This was narrated by Abu Dawood (4493) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.

You can use threats of smacking, which may be more effective than actually smacking the child. There is a report which speaks of hanging up a whip or stick in the house so that the child will understand that there will be a punishment in the case of a misdemeanour that is deserving of punishment, and that is because it is overstepping the mark of etiquette and good attitude.

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“Hang up the whip where the people of the household can see it, for it will discipline them.”

Narrated by ‘Abd al-Razzaaq in al-Musannaf (11/133) and by al-Tabaraani in al-Mu’jam al-Kabeer (10/284); classed as hasan by al-Albaani in Saheeh al-Jaami’ (4022).

In the advice of the Prophet (peace and blessings of Allaah be upon him) to Mu’aadh ibn Jabal (may Allaah be pleased with him) he said: “Spend on your family from what you can afford and do not lift your stick from them so as to discipline them.” Narrated by Ahmad (5/238). Al-Albaani said in Saheeh al-Targheeb (1/138): It is hasan li ghayrihi.

What we have mentioned – as you can see – is just a little, which indicates that in principle, discipline means teaching, directing and guiding with a good word, good example, encouragements and threats. As for resorting to punishment, that should be the last resort, and should only be done in a way that achieves the aim and does not go beyond that to causing physical or psychological harm to the child.

And Allaah knows best.

Source

Question:

I am 12 years old and I live with an atheist father and a Christian mother. I embraced Islam recently, but my parents did not welcome my embracing Islam. Even worse than that: they stopped me from reading Qur’aan, going to Islamic websites, telling people that I am Muslim and meeting Muslims, whether on the Internet or in real life. They also prevent me from wearing modest clothing, and many other things. The reason for that is stupid and irrational Islamophobia. I have tried to show them what Islam really is, but nothing I say or do can change their minds.

In fact, they are now trying to show me how they despise Islam in all their words and deeds, such as making stupid jokes about terrorism and even reviling Allah and His Messenger (blessings and peace of Allah be upon him) in the most offensive words.

The problem is getting worse, because as I am still young, I cannot do anything without my father’s help. For example, there is no Islamic clothing available for sale here, because there are so few Muslims. Hence I have no choice but to buy hijab through the Internet, and I need to use their credit cards in order to make the purchase. I am also studying in a Christian school and I need their help to change schools, as I cannot do that myself. They do not let me leave the house on my own, hence I need them to take me to the mosque… and so on. Because they do not agree, this means that I am not able to follow the deen completely.

They also force me to do things that are contrary to Islam, such as going to the church, dancing, and wearing clothes that leave my arms, legs and head partially or completely naked.

I am worried about this situation, because the Qur’aan enjoins us to obey and to respect our parents and treat them kindly, but it does not show any compromise when it has to do with those who hate Islam. I do not know what to do. If I obey my parents, I will be doing a lot of things that are contrary to Islam. If I respect them, I will be respecting people who do not respect me as a Muslim, and I will be leaving them to say those terrible things about Islam. But if I do not obey them and respect them, then I will be doing something terrible from an Islamic point of view. I believe that both actions are wrong. What should I do? May Allah bless you.

Answer:

Praise be to Allaah.

1.
We were very happy to receive your letter with the good news that you have entered Islam. We believe that your joy in belonging to Islam is joy that will last a lifetime. The greatest blessing that Allah can bestow upon any of His slaves is to guide him and open his heart to Islam. We ask Allah to complete and perfect the blessing of faith and well-being for you and to make you steadfast in following it until the Day when you meet the Lord of the Worlds.

2.
We are very happy to learn that you love Islam and want to adhere to its laws. We think that this is a sign of blessing that Allah has bestowed upon you. We also feel that you have tasted the sweetness of faith at a time when many of those who belong to Islam in name only are deprived of it.

3.
We are very sad to learn about your parents and their disbelief in Allah, may He be exalted, and we are even more sad to learn of their reviling Allah, may He be exalted and His Messenger Muhammad (blessings and peace of Allah be upon him), even though Allah is their Lord, Creator and Provider and the Prophet Muhammad (blessings and peace of Allah be upon him) is the Seal of the Prophets, concerning whom Allah took a covenant from every Prophet – and, by implication, their followers — that they would follow His Prophet Muhammad (blessings and peace of Allah be upon him), if Muhammad was sent when they were still alive. Allah says (interpretation of the meaning):

“And (remember) when Allaah took the Covenant of the Prophets, saying: ‘Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allaah), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.’ Allaah said: ‘Do you agree (to it) and will you take up My Covenant (which I conclude with you)?’ They said: ‘We agree.’ He said: ‘Then bear witness; and I am with you among the witnesses (for this).’

82. Then whoever turns away after this, they are the Faasiqoon (rebellious: those who turn away from Allaah’s obedience).

83. Do they seek other than the religion of Allaah (the true Islamic Monotheism __ worshipping none but Allaah Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.”

[Aal ‘Imraan 3:81-83].

And the Prophet (blessings and peace of Allah be upon him) told us that whoever hears of him but does not follow him or believe in him, Allah will forbid Paradise to him:

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allaah (blessings and peace of Allah be upon him) said: “By the One in Whose hand is the soul of Muhammad, no one among this nation, Jew or Christian, hears of me then dies not believing in that with which I was sent, but he will be one of the people of the Fire.”

Narrated by Muslim, 153.

Imam al-Nawawi (may Allah have mercy on him) said:

The words of the Prophet (blessings and peace of Allah be upon him), “no one among this nation… hears of me… ” mean: anyone who is alive during my lifetime and afterwards, until the Day of Resurrection; all of them are obliged to obey me. He only mentioned the Jews and Christians by way of example, but it includes all others, because the Jews and Christians have a Scripture; if this is the case with regard to them, even though they have a Scripture, then it applies even more so to those who did not have a Scripture. And Allah knows best. Sharh Muslim.

4.
We understand very well the difficulty of the circumstances in which you find yourself, and we ask Allah, may He be glorified and exalted, to make things easy for you and to grant you relief and a way out from the situation that you are in. But even though your situation is difficult, it is not confusing or unclear. First and foremost, you are enjoined to obey Allah, may He be glorified and exalted, in that which He has enjoined upon you. So do what He has enjoined upon you of acts of worship and avoid that which He has forbidden to you of haraam things. This alone is the way of guidance. Allah says (interpretation of the meaning):

“Say: Obey Allaah and obey the Messenger, but if you turn away, he (Messenger Muhammad صلى الله عليه وسلم) is only responsible for the duty placed on him (i.e. to convey Allaah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)”

[al-Noor 24:54].

Even though you are enjoined to treat your parents kindly and keep good company with them, even if they are disbelievers, that does not mean that you should disobey your Lord in order to please them or that you should put obedience towards them before obedience towards Allah, may He be exalted; rather obedience towards Allah and obedience towards His Messenger takes precedence over all things and over obedience towards anyone. Allah says (interpretation of the meaning):

“And We have enjoined on man to be good and dutiful to his parents; but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return and I shall tell you what you used to do”

[al-‘Ankaboot 29:8].

Ibn Katheer (may Allah have mercy on him) said:

Here Allah, may He be exalted, is commanding His slaves to treat parents kindly, after urging them to adhere to Tawheed (belief in His Oneness), because the parents are the reason why a person exists and he is obliged to treat them with the utmost kindness. But despite this injunction to be kind, compassionate and good towards them in return for their previous kind treatment, He says “but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not”, meaning: If they try to make you follow them in their religion, if they are mushrikeen, then beware of doing so and do not obey them in that, for you will all return to Me on the Day of Resurrection, and I will reward you for your kindness towards them and your patience in adhering to your religion, and I will gather you with the righteous, not with the group of your parents, even if you were the closest of people to them in this world, because on the Day of Resurrection, each person will be gathered with those whom he loves, namely spiritual love. Hence Allah says (interpretation of the meaning): “And for those who believe (in the Oneness of Allaah and the other articles of Faith) and do righteous good deeds, surely, We shall make them enter with (in the entrance of) the righteous (in Paradise)” [al-‘Ankaboot 29:9]. End quote.

Tafseer Ibn Katheer, 6/264-265

The Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no obedience if it involves disobedience towards Allaah; obedience is only in that which is right and proper.”

Narrated by al-Bukhaari (7257) and Muslim (1840).

And he (blessings and peace of Allah be upon him) said: “There is no obedience to any created being if it involves disobedience to Allah, may He glorified and exalted.”

Narrated by Ahmad (1089); classed as saheeh by al-Albaani.

Based on that: if anything your parents tell you to do contradicts the command of Allah and His Messenger, then do not obey your parents; rather you should give precedence to obeying Allah and His Messenger. There is nothing wrong with that.

But this does not mean that all the rights of your parents over you are waived; rather Allah, may He be exalted, enjoins treating them kindly and in a good manner despite that. Allah, may He be exalted, says (interpretation of the meaning):

“But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do”

[Luqmaan 31:15].

We believe that what we have explained to you of the Islamic view of this problem will be sufficient to offer you a solution, at least from a theoretical point of view.

5.
But there remains the practical aspect, which is the most difficult aspect of your problem, because of your particular circumstances and the fact that you are very young, which means that you cannot be independent and do what you think is correct. You should remember that Allah will not give you a burden that is greater than what you are able to bear. Allah says (interpretation of the meaning):

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286]

“Allaah puts no burden on any person beyond what He has given him”

[al-Talaaq 65:7]

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

And the Prophet (blessings and peace of Allah be upon him) said: “If I command you to do something, then do as much of it as you can.”

Narrated by al-Bukhaari (6858) and Muslim (1337).

And the Prophet (blessings and peace of Allah be upon him) said: “Allaah has forgiven my ummah for mistakes and forgetfulness, and what they are forced to do.”

Narrated by Ibn Maajah (2045) and classed as saheeh by al-Albaani in Saheeh ibn Maajah.

6.
As that is the case, you have to strive to do everything you can of the Islamic obligations and avoid everything that you can of haraam things. You have to hasten to do that as much as you are able. If they tell you not to pray in front of them, then pray behind their backs. If they tell you not to wear complete hijab or you are not able to get any Islamic clothing, then make your clothing as close as possible to Islamic clothing, even if you learn how to make that for yourself or something close to it. If they ask you to go to church, then make any excuse not to go and avoid it as much as possible; make up excuses which will get you out of that. Not all Christians in the West, or in the East, go to church; rather it is very few among them who do that.

Similarly, try to avoid parties in which there is dancing and singing, and to avoid anything they tell you to do which involves sin, by means of any excuse that you can make up. If they force you to attend parties, then avoid dancing, especially if that is with men or in the presence of men. Pretend to be sick or anything else that will get you out of it.

Whatever they force you to do of haraam things, then do the minimum of it. Make your clothes as covering as possible and on their special occasions do not stay at their parties until the end. And do the same with regard to all haraam things.

In general, strive to do whatever you can of Islamic rituals and to avoid whatever you can avoid. If they force you to do anything of that nature, then do it outwardly only, and let your heart always be connected to Allah and remembrance of Him, until Allah grants you a way out of your situation. Be optimistic that a way out will come soon and that after hardship comes ease:

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”

[al-Talaaq 65:2-3]

7.
We advise you to keep in touch with Muslim sisters, whether in real life or through the Internet. We also advise you to contact Islamic websites that will help you with your religious commitment and from which you can learn to strengthen your faith and increase your knowledge. If you can get in touch with an Islamic centre that is close to you, that will be very good in sha Allah. Perhaps, because of their experience of the local region and familiarity with a lot of these problems, they will be able to offer more practical help and solutions than we are able to.

8.
Remember that some of those who came to Islam before you went through difficult circumstances, as they were punished and beaten by their parents and deprived of their human rights, but they bore that hardship with patience for the sake of Allah until the help of Allah came to them and Allah saved them from that situation and they prevailed by the blessing and grace of Allah and became victorious. So do not despair because of what has happened to you and do not be upset by your situation, for Allah is taking care of you and He hears and sees all. Be steadfast in adhering to guidance and truth as those who came before you were patient. Remember that this is a test from Allah to show the sincerity of your faith and He will give you the best reward for it in this world and in the Hereafter. Perhaps Allah will send His help and support to you sooner rather than later.

9.
Your parents need you to save them from the fire of Hell and the wrath of Allah, so we advise you to show them the best image of a true Muslim woman, by treating them kindly, honouring them, speaking gently to them, taking care of their food and drink and serving them. Perhaps they will think again and reduce the pressure on you or stop it altogether. We also advise you to pray sincerely and ask Allah to guide them to Islam and bless them with faith, for that is not difficult for Allah. Listen to this story:

Muslim (2491) narrated that Abu Hurayrah (may Allah be pleased with him) said: I used to call my mother to Islam when she was a mushrik. I called her one day and she said to me something about the Messenger of Allaah (blessings and peace of Allah be upon him) that I disliked. I came to the Messenger of Allaah (blessings and peace of Allah be upon him) weeping, and said: O Messenger of Allaah, I have been calling my mother to Islam but she refuses. I called her today and she said to me something about you that I disliked. Pray to Allaah to guide the mother of Abu Hurayrah. The Messenger of Allaah (blessings and peace of Allah be upon him) said: “O Allaah, guide the mother of Abu Hurayrah.” I went out, feeling optimistic because of the du’aa’ of the Prophet of Allaah (blessings and peace of Allah be upon him). When I came near the door, I found it closed. My mother heard my footsteps and said: Stay where you are, O Abu Hurayrah! I heard the sound of water. She did ghusl then she put on her chemise and quickly put on her head cover, then she opened the door and said: O Abu Hurayrah, I bear witness that there is no god but Allaah and I bear witness that Muhammad is His slave and Messenger. He said: I went back to the Messenger of Allaah (blessings and peace of Allah be upon him) and I came to him, weeping with joy. I said: O Messenger of Allaah, be of good cheer, for Allaah has answered your prayer and has guided the mother of Abu Hurayrah. He praised and glorified Allaah and said good things.

10.
We do not advise you to run away or leave home, because the bad consequences of that greater than the bad consequences of staying at home, and because anyone who offers you refuge may expose himself to the most severe punishment under the unjust law of your country. We can offer you no advice except to be patient and stop thinking about running away from home.

We ask Allah, the Most High and All Powerful, to make you steadfast in following guidance and to grant you well being both spiritual and physical; we ask Him to guide your parents to Islam and to give you the joy of seeing them as righteous believers in this world and in the Hereafter.

We hope that you will keep in touch with us, for we all your family and your brothers. Perhaps, as the result of the prayers of your brothers and sisters who read your story, Allah will benefit you thereby and grant you a way out of hardship by His blessing.

And Allah is the source of strength.

Signs Of A Good Death

Question:

Are there any signs that indicate that a person’s life ended well?

Answer :
Praise be to Allaah.

Firstly: a good end…
A good end means when a person was guided before his death to keep away from that which angers the Lord and to repent from sin, and to focus on doing acts of worship and good deeds, and then he died in this good state. One of the indications of this is the saheeh hadeeth narrated from Anas ibn Maalik (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He uses him.” They said, “How does He use him?” He said, “He guides him to do good deeds before he dies.” Narrated by Imam Ahmad, 11625; al-Tirmidhi, 2142; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1334.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He sweetens him.” He was asked, “What is this sweetening?” He said, “Allaah guides him to do righteous deeds before he dies, then He takes (his soul) whilst he is in that state.” Narrated by Ahmad, 17330; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1114.

There are signs of a good end, some of which are seen by the dying person as he is dying, and some which may be visible to other people.

Secondly:
With regard to the signs of a good end that appear to the dying person, these are things that give him the glad tidings, as he is dying, that Allaah is pleased with him. As Allaah says (interpretation of the meaning):

“Verily, those who say: ‘Our Lord is Allaah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!’”

[Fussilat 41:30]

These glad tidings come to the believers when they are dying. See Tafseer Ibn Sa’di, 1256.

This is also indicated by the hadeeth narrated by al-Bukhaari, 6507; Muslim, 2683 from the Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever loves to meet Allaah, Allaah loves to meet him, and whoever hates to meet Allaah, Allaah hates to meet him.” I said, “O Prophet of Allaah, do you mean hating death, for all of us hate death?” He said, “It is not like that; but when the believer is given the glad tidings of the mercy and pleasure of Allaah, and His Paradise, he loves to meet Allaah, And when the kaafir is given the tidings of the wrath and punishment of Allaah, he hates to meet Allaah and Allaah hates to meet him.”

Al-Nawawi (may Allaah have mercy on him) said: What this hadeeth means is that the love and hate that are referred to here are those that happen when one enters the stage in which repentance is not accepted, where the dying person is told of his situation and he is shown his destiny.

There are many signs of a good end, which the scholars (may Allaah have mercy on them) have derived from the texts which speak of that. These signs include the following:

1 – Uttering the shaahadah (testimony of faith) when dying, because the Prophet (peace and blessings of Allaah be upon him) said, “A person whose last words are Laa ilaaha ill-Allaah [there is no go but Allaah] will enter Paradise.” Narrated by Abu Dawood, 3116; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2673.


2 – Dying with sweat on the forehead, because al-Buraydah ibn al-Husayb (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “The believer dies with sweat on his forehead.” Narrated by Ahmad, 22513; al-Tirmidhi, 980; al-Nasaa’i, 1828. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

3 – Dying on the night or day of Friday, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “there is no Muslim who dies on the day of Friday or the night of Friday, but Allaah will protect him from the trial (fitnah) of the grave.” Narrated by Ahmad, 6546; al-Tirmidhi, 1074. al-Albaani said: When all its isnaads are taken into consideration, this hadeeth is hasan or saheeh.

4 – Dying as a fighter for the sake of Allaah, because Allaah says (interpretation of the meaning):

“Think not of those as dead who are killed in the way of Allaah. Nay, they are alive, with their Lord, and they have provision.

They rejoice in what Allaah has bestowed upon them of His Bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

They rejoice in a grace and a bounty from Allaah, and that Allaah will not waste the reward of the believers” [Aal ‘Imraan 3:169]

And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is killed for the sake of Allaah is a martyr, and whoever dies for the sake of Allaah is a martyr.” Narrated by Muslim, 1915.

5 – Dying of the plague, because the Prophet (peace and blessings of Allaah be upon him) said: “The plague is martyrdom for every Muslim.” Narrated by al-Bukhaari, 2830; Muslim, 1916.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about the plague, and he told me that it is a punishment that Allaah sends upon whomsoever He will, and that Allaah has made it a mercy for the believers, for there is no one who stays in his land at the time of a plague, bearing that with patience and seeking Allaah’s reward, knowing that nothing will befall him but that which Allaah has decreed for him, but he will be given a reward like that of a martyr.” Narrated by al-Bukhaari, 3474.


6 – Dying of a stomach disease. The Prophet (peace and blessings of Allaah be upon him) said: “… and whoever dies of a stomach disease is a martyr.” Narrated by Muslim, 1915.


7 – Dying because of being crushed by a falling wall or by drowning, because the Prophet (peace and blessings of Allaah be upon him) said: “The martyrs are five: the one who dies of plague, the one who dies of a stomach disease, the one who drowns, the one who is crushed by a falling wall, and the one who is martyred for the sake of Allaah.” Narrated by al-Bukhaari, 2829; Muslim, 1915.


8 – If a woman dies as a result of childbirth, or when she is pregnant. The evidence for that includes the hadeeth narrated by Abu Dawood (3111), according to which the Prophet (peace and blessings of Allaah be upon him) said, “A woman who dies with child is a martyr.” al-Khattaabi said: What this means is if she dies with a child in her womb. ‘Awn al-Ma’bood.

And Imam Ahmad narrated (17341) that ‘Ubaadah ibn al-Saamit said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told us about the martyrs and mentioned among them, “A woman who is killed by the child in her womb attains martyrdom, and her child will drag her by his umbilical cord to Paradise.” Classed as saheeh by al-Albaani in Kitaab al-Janaa’iz, p. 39.


9 – Death caused by burning, pleurisy and tuberculosis. The Prophet (peace and blessings of Allaah be upon him) said: “Being killed for the sake of Allaah is martyrdom; the plague is martyrdom; drowning is martyrdom; dying of a stomach disease is martyrdom; and the woman who dies in childbirth, her child will drag her by his umbilical cord to Paradise.” (Abu’l-Awaam, the custodian of Bayt al-Maqdis added: and burning and tuberculosis). Al-Albaani said: Hasan saheeh. Saheeh al-Targheeb wa’l-Tarheeb, 1396.


10 – Dying to defend one’s religion, one’s wealth or one’s life, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is killed defending his wealth is a martyr; whoever is killed defending his religion is a martyr; whoever is killed in self-defence is a martyr.” Narrated by al-Tirmidhi, 1421.

Al-Bukhaari (2480) and Muslim (141) narrated that ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever is killed defending his wealth is a martyr.”


11 – Dying guarding the borders of Islam for the sake of Allaah. Muslim (1913) narrated that Salmaan al-Faarisi (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Guarding the borders of Islam for one day and one night is better than fasting and praying at night for a whole month, and if he dies (whist performing this duty), he will go on receiving the reward for this great deed and his provision (continually), and he will be spared the questioning in the grave. ”


12 – One of the signs of a good end is dying whilst doing a righteous deed, because the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever says Laa ilaaha ill-Allaah, seeking the Countenance of Allaah thereby, and that is the last of his deeds, will enter Paradise. Whoever gives charity and that is the last of his deeds will enter Paradise.” Narrated by Imam Ahmad, 22813; classed as saheeh by al-Albani in Kitaab al-Janaa’iz, p. 43. See Kitaab al-Janaa’iz by al-Albaani (may Allaah have mercy on him), p. 34.

These are the good signs which point to a good end, but despite that we cannot be certain that a specific person is one of the people of Paradise unless the Prophet (peace and blessings of Allaah be upon him) testified that he will go to Paradise, such as the four khaleefahs.

We ask Allaah to grant us a good end.

Source

The husband gets angry when his wife gives birth to a girl


Some of the Muslims, may Allaah guide them, get angry when Allaah blesses them with daughters, and they get very upset when a daughter arrives. I also know someone who has threatened to divorce his wife if she produces a daughter. I hope that you can shed some light on this topic from the point of view of Islamic sharee’ah.

Praise be to Allaah.

Undoubtedly this action is one of the deeds of the first Jaahiliyyah, from the conduct of its ill-mannered people, those who were blamed and condemned in the Qur’aan and Sunnah.

How similar things are today to those times. If you visit any maternity hospital in a Muslim country, and look around at the faces of those to whom daughters have been born, listening to what they say and seeing how they are, you will see a strange similarity between many of these people and the people of the Jaahiliyyah, of whom Allaah says (interpretation of the meaning):

“And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!

He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision!”

[al-Nahl 16:58-59]

One of the manifestations of this dislike of daughters is that in some hospitals, when they find out whether the foetus is male of female by doing an ultrasound scan, if it is male they tell the family, and if it is female they say nothing. This is a very serious matter from which stem a number of haraam things, including the following:

– It implies objecting to the decree of Allaah.

– It is a rejection of the gift which Allaah has given, instead of thanking Him for it. This is sufficient to earn Allaah’s anger and expose one to punishment.

– It involves humiliating the woman and putting her down, and putting unbearable pressure on her.

– It is an indication of foolishness, ignorance, stupidity and a lack of reason.

– It implies resemblance to the people of the Jaahiliyyah.

The Muslim should avoid such behaviour, and save himself from such destructive thinking. Submitting to the decree of Allaah is obligatory, and accepting it is one of the attributes of the believers.

Moreover, the virtue of girls is not unknown, for they are our mothers and sisters, and wives. They are one half of society which gives birth to the other half, so it is as if they are the entire society. See Tuhfat al-Mawlood fi Ahkaam al-Mawlood by Ibn al-Qayyim, p. 16.

Another indication of their virtue is the fact that Allaah calls their coming a gift (something which is bestowed), and mentions them before the males in the aayah (interpretation of the meaning):

“He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills” [al-Shooraa 42:49]

The Prophet (peace and blessings of Allaah be upon him) also explained their virtue and urged kind treatment of them, as he said: “Whoever is tested by means of these girls, and he treats them with kindness, they will be a protection for him from the Fire.” (Narrated by al-Bukhaari, 1418, with al-Fath; Muslim, 2729).

Source

On Congregational Dhikr

Congregational Dhikr


Question: Can we perform dhikr congregationally and in unison? If yes, when, where, how, and at what time? If no, what about the numerous hadîth stating thet the Companions used to remember Allah in groups? [For instance: Riyâd as-Salihîn of Imam al-Nawawî (Arabic & English) under the topic “On Remembrance in Company” (chapter 246, page 661)]

Answered by Sheikh `Abd al-Rahmân al-Barrâk

When it comes to acts of worship, they have to be clearly and precisely established by the Qur’ân and Sunnah. Anything else is an anlawful innovation (bid`ah). The burden of proof, therefore, is upon the one claiming that some act is an act of worship.

There is no authentic hadîth in existence that claims that we are supposed to perform dhikr in unison. Therefore, it is an innovation to do so.

None of the hadîth you refer to indicate in any way that the Companions engaged in dhikr congregationally. They simply say that the Companions used to remember Allah in groups.

This does not imply that they did so in concert with each other and with one voice. For example, Muslims in the mosque are together engaged in the remembrance of Allah, while in fact some of them are reading Qur’ân. Some may be engaged in teaching or learning the Qur’ân. Others may be praying while some may be praising Allah and remembering him using the forms of remembrance taught by the Prophet (peace be upon him).

Some may be holding study sessions wherein they are indeed participating together in the remembrance of Allah, but not by chanting in unison.

Source

Also see this link.

On Dealing With Muslims who differ With Our Ijtihad[*]

Question: If we choose one of the two scholar’s opinions about a person, group or issue, how do we treat those who take an opinion different from us?
Answer by:
Shaikh Muhammad S. al-Uthaimeen

It is necessary that we work and cooperate in a manner that shows love, respect and understanding of their position so long as their choices do not lead to problems in Aqeedah (creed). This is because the companions of the Prophet, sallallahu alayhe wa sallam, differed in matters while agreeing on the principles and were in conformity. They were in agreement, that the aim was to reach the truth and what is correct, and they were in conformity with the Shari’ah. Not every person can attain the same understanding as others. So if there is a difference upon an issue there is no need for dispute. We all agree to be on one principle (i.e., the same Aqeedah) because I know that my brothers, while firmly holding the other opinion, will not differ from me without following evidence, and I likewise would not differ from them if I am not following the evidence. Our aim is the same. Then it is not permissible for one to have any hatred or anger or enmity towards one another. We have many cases of this sort of disagreement during the time of the Prophet, sallallahu alayhe wa sallam, and after him. And I will briefly mention what happened in the incident of Bani Quraidhah:
When the Prophet, sallallahu alayhe wa sallam, returned from the battle of the Parties (al-Ahzaab), and the companions had put down their weapons and armaments because war was over, the angel Jibreel, alayhes salam, came down to the Prophet and ordered him to go out to Bani Quraidhah in their homeland and fight them because they had broken the treaty (between them and the Muslims). Therefore, the Prophet, sallallahu alayhe wa sallam, told his companions to hurry to that place by saying, “None of you should make the Asr salah except in Bani Quraidhah.” They set out from Madinah and as time for Asr salah (prayer) came in, some amongst them made the salah saying that the Prophet, sallallahu alayhe wa sallam, told us not to make the salah except in Bani Quraidhah only to urge us to hurry. Others said he, sallallahu alayhe wa sallam, ordered us not to make the salah (prayer) except in Bani Quraidhah and so we won’t make it until we reach there even if the sun goes down [and the time for Asr ends]. When this disagreement reached the Prophet, sallallahu alayhe wa sallam, he did not blame or censure any of them nor did any of them find fault in the other.

This is what is obligatory. If I know that my differing brothers are well intending and they would only differ from me due to evidence with them, it is necessary to know that it is not permitted for me to feel hatred toward them. Why should I? To justify detesting them means Iam justifying to myself that I must be obeyed as though I am infallible. This is not permissible. Their argument against me is like mine against theirs and they can say too: why don’t you obey us?

[[*] Definition of Ijtihaad: linguistically ijtihaad means: to expend efforts in order to reach some difficult matter. Technically it means: expending efforts to arrive at a Sharee’ah ruling. (Source: Ijtihaad and Taqleed, by Shaykh Muhammad ibn Sâlih al-‘Uthaymîn)]

Ask Those Who Know

Ask Those Who Know

Question:

Some who are seeking knowledge are very hasty in giving rulings in matters of halal and haram, and this is a common noticeable defect. What is your advice to such people?

Al-Albanee’s reply: We have spoken on this issue long before, and we said that Allah the Wise has divided the Muslim community into two types of people: the Ahl adh-Dhikr, and those that depend on the Ahl adh-Dhikr. As Allah says to the ordinary people:

“Then ask those who possess the Message (Ahl adh-Dhikr) if you do not know? (Soorah 21:7 and 16:43)”

The Ahl adh-Dhikr are, as we all know, are the Ahl al-Qur’an and the Ahl al-Hadeeth, those who know the authentic from the unauthentic, the general from the specific, the abrogating from the abrogated, and other such principles of Fiqh and Hadeeth.

Hence, it is not allowed for a Muslim to begin giving fatwas on the basis of some hadeeth, simply because he came across it in some book, although he does not know if it is saheeh according to the criteria of the scholars of hadeeth. On the other hand, he knows that he is not sufficiently well-versed in knowledge and competence in the Arabic language to explain the meanings and ideas behind the Kitab and Sunnah. Therefore, anyone who has not decided to undertake acquiring knowledge and persevere in it for many years, until the people of knowledge testify that he can guide the people and direct them towards good, it is not permissible for him to think that he is an alim (scholar) simply because he has read some ahadeeth and memorized some ayat. We often hear of some of them who cannot even read the Quran properly, nor the hadiths of the Prophet (sallallahu `alaihi wa sallam). This is why I advise the seekers of knowledge to study two fundamentals:

a) the principles of fiqh
b) the principles of hadeeth.

I have mentioned before that it is not easy for one to deduce the intended aim of the Lawgiver from any text unless he consults as far as possible, all the texts of the Qur?an and Sunnah. I will give a clear example: Allah says:

“Forbidden for you are dead meat, blood. (5:4).”

If a beginner who is studying the Qur?an and has no knowledge of hadeeth is asked regarding dead fish, he will immediately bring this ayah as proof to clearly forbid it since it prohibits dead meat. But were he to look into the ahadeeth, he would know that the Prophet, sallallahu `alaihi wa sallam, excepted two types of animals, fish and locusts, from this prohibition, so he could rule accordingly. Briefly, the student must learn these two fundamental branches of learning to help to understand the Qur’an and Sunnah as correctly as possible?

Source