Click the below link to read or download PDF
Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-118 128 Menstruation [PDF]
Menstruation – Commentary from BulughAl Maraam – Umm Abdillah al-Waadi’iyyah
Category: Women
What is the best way for women to give da’wah? – Shaykh al-Albaani
[40] Question: What is the best way for women to give da’wah?
Answer: I say to the women: “Remain in your homes.” [Surah Ahzaab: 33]
And you should not concern yourselves with da’wah. I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da’wah.
The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet,sallAllaahu ‘alayhi wa sallam: “And (praying in) their homes is better for them”, i.e. than the (congregational) prayer in the masjid.”
Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu’ah prayer. In spite of this, their homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da’wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.
Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da’wah, then these are from the presentday innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da’wah and yet they have very little knowledge.
[Al-Asaalah, Issue #19]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon
Shaykh Al-Albani on the Fashion of Dawah
The Fashion of Dawah – Shaykh Al-Albānī رحمه الله
https://owaisalhashimi.info/al-albani…
Translated by Owais Al-Hashimi حفظه الله
Video Courtesy: Brother Bilal Nahim
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Women Going to the Masjid – by Dr. Saleh As-Saleh [Audio|En]
–
Dr. Saleh As Saleh (rahimahullaah) Website :
http://understand-islam.net
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Woman cutting some of her hair – Shaykh al Albaani
[42] Question: What is the ruling concerning a woman cutting some of her hair?
Answer: With regard to a woman cutting her hair, then one must look into the motive behind her doing it. So if a woman cuts her hair in imitation of the disbelieving or sinful women, then it is not permissible for her to cut it while having this intention. As for cutting only a small portion from her hair or cutting it in accordance to the desires of her husband, then I do not see anything preventing this from being done.
It is reported in Saheeh Muslim (no. 320) that:
“The Prophet’s wives used to cut their hair to the point that it would reach the earlobes.”
[Al-Asaalah, Issue #1]
Source: from the e-Book : Fataawaa of Shaikh Al-Albaanee
Translated and Arranged by: Isma’eel Alarcon
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Women Praying in the Basement or Upper Levels of Masjid – Shaykh al Albaani
[37] Question: There are some masjids in which the women pray below the actual masjid, such as in the basement or in an upper level (above the masjid). We are women who pray in these masjids, at times following the Imaam from a point where we are not able to see him nor the male followers. And sometimes there is a large empty space left over in the area of prayer for the men. Is our prayer valid if we cannot see the Imaam or any of the (male) followers, and while knowing that sometimes we enter the masjid and don’t know what rak’ah he is in. Is it allowed in this situation to follow (the Imaam) by (hearing) the raised voice only? And is it correct for us to follow the Imaam while we are on an upper or lower level knowing that at times there is ample room in the masjid (floor)?
Answer: The answer is in two parts.
The first is that the prayer and the mentioned scenario is valid so long as the women pray in the masjid, regardless of whether it is in the upper or lower level. And it is so long as they are able to hear the takbeers from the Imaam indicating the change in position, such as from standing to bowing to prostrating.
The second part is that it is not proper for the women to pray like this unless the area for the men is filled with people and they (the women) cannot find a place behind the rows for them to pray in. In these circumstances, it is permissible for the women to pray in the upper or lower level of the masjid. But if this masjid, where the Imaam and the men behind him pray, has ample room left over, then it is not allowed for the women to go up to the upper level or down to the lower level where they won’t be able to see the movements of the Imaam or the movements of the men praying behind him.
The reason for this goes back to two matters:
1. When the Prophet, sallAllaahu ‘alayhi wa sallam, said: “The best rows for the men are their first ones and their worst (rows) are their last ones. And the best rows for women are their last ones and the worst (rows) are their first ones“, he meant by it the same ground that the Prophet, sallAllaahu ‘alayhi wa sallam, and his Companions behind him used to pray on. The women were not in upper or lower levels.
2. The underlying reason for this is that the speakers at times can be low and at other times they are not working. So the prayer of the women who are following him from an upper or lower level, from which they cannot see the prayer of the Imaam or those behind him, is subject to becoming invalid.
To summarize this answer:
The prayer that is performed while on an upper or lower level is valid. However, it is not permissible to designate those places for prayer when there is enough room in the prayer place (musalla), such that the women are able to pray in the back of it.
[Al-Asaalah, Issue #19]
Source : Fataawaa of Shaikh Al-Albaanee (rahimahullaah) – From Al-Asaalah Magazine Issues 1-21 – Translated and Arranged by: Isma’eel Alarcon
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Mothers of the Believers – Dr Saleh as Saleh [Audio|En]
Download Mp3 – The Mothers of the Believers – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-mothers-of-the-believers-saleh-as-saleh.mp3]
Download Mp3 – The Qualities of ‘Aaisha radiya Allaahu ‘anhaa – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-qualities-of-aaisha-radiya-allaahu-anhaa-saleh-as-saleh.mp3]
Download Mp3 – The Qualities of ‘Aaisha – Refuting the Slander – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/the-qualities-of-aaisha-refuting-the-slander-saleh-as-saleh.mp3]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Hijab – Dr Saleh as Saleh [Audio Series|En]
Virtues of Hijaab – Saleh-As-Saleh
Tabarruj – Display of Beauty – Saleh-As-Saleh
Conditions of Hijaab – Saleh-As-Saleh
A View Through Hijaab – Story of a Sister – Saleh-As-Saleh
Click the below link to read or download PDF covering the above audios :
The Hijab .. Why? – Dr Saleh As-Saleh [PDF]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Rulings on Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh as Saleh [Audio|En]
Book
Click on the below link to read or download the Book
Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]
Audio
Natural Blood of Women – Ch 1 to 3 – Author is Shaykh Ibn Al-‘Uthaymeen – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-1-to-3-author-is-shaykh-ibn-al-uthaymeen-saleh-as-saleh.mp3]
Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 1 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-1-saleh-as-saleh.mp3]
Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 2 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-2-saleh-as-saleh.mp3]
Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 3 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-3-saleh-as-saleh.mp3]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Cesarean births should be avoided if possible – Shaykh Ibn Uthaymeen
Cesarean births should be avoided if possible:
Advice from Shaykh Ibn Uthaymeen رحمه الله
http://mtws.posthaven.com/cesarean-bi…
Translated by Rasheed ibn Estes Barbee حفظه الله
Video Courtesy : Bilal Nahim @ Manhaj ul Haqq
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
How Allaah Ta’ala Regards Disability ? – Shaykh al-Albaani
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani
Translated by Abbas Abu Yahya
The Shaykh was asked:
‘A woman went to the hospital and the doctors aborted her four month old fetus, with the argument that the woman had German Measles or measles and if we did not abort it, it would have come out deformed or mentally disabled; what is your opinion?
The Shaykh Answered:
‘I am asked a lot regarding the likes of this situation, and we hold the opinion that you should not respond to these doctors, since their silent expression says: <<we do not think it but as a conjecture, and we have no firm convincing belief (therein).’>> [Al-Jathiyah: 32]
We have been informed from more than one source that some women had been informed by some doctors the like of this information [of aborting fetuses], but they did not consent to aborting and to miscarrying, and the new-born was delivered naturally, so this confirms that it is nothing but as conjecture.
Also, every command is in the Hand of Allaah –Tabarak wa Ta’ala- He has the command and He creates everything, so it is not befitting that some doctors participate in the likes of these matters, of which the reality is hidden from all people. Perhaps some people research into some hidden matters more so than others, so it is not allowed to look into the unknown future for all the people, and no-one knows the unseen except Allaah –Tabarak wa Ta’ala.
So a woman … perhaps gives birth to a fetus that is deformed or similar to a deformed child, or like it is said nowadays, that it is disabled etc. . . . so, in respect to us being Muslims believing in Allaah –Azza wa Jal- and that He is al-Hakeem (The All-Wise) and al-Aleem (The All-Knowing) there is no fault in His creation. So this variance which we generally see between human beings whether it is in skin colour or in height or shortness in stature or in being males or females, or in health and safety, or regarding diseases and illness etc. then all of this is what al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) has pre-destined. Because the Lord –Azza wa Jal- wants to show His slaves that what they regard as good and ugly, then all of that according to Allaah –Azza wa Jal- is good. The way we look at the creation of Allaah – Azza wa Jal- is not the way the Creator Himself –Tabarak wa Ta’ala- views things, because <<there is nothing like unto Him and He is the All-knowing and All-Seeing.>> [Shura:11]
At this opportunity it is necessary for me to mention a hadeeth, which I regard as very great concerning this topic and an answer to this question.
The Prophet –sallAllaahu alayhi wa sallam- saw a man from his Companions, walking wearing a long garment and it was trailing below his ankles, so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so, raise your garment since it is closer to piety and better to remain cleaner.’
The man said: ‘O Messenger of Allaah I am bow-legged.’
The shaykh continues:
‘So this person lengthened his garment so that he could cover up this deficiency as he had presumed, and he apologized for this reason for having lengthened his garment so the Messenger –sallAllaahu alayhi wa sallam- said to him: ‘O so and so – [the shaykh said: ‘and here is the main point’ ] – ‘All of Allaah’s creation is good. All of Allaah’s creation is good.’ [Saheeh: ‘Silsilah Saheehah’ 1441]
So this is why, what we see with our human physical eyes, has to be judged immediately that this is a deficient sight. We see, as is mentioned in an old Arabic proverb: ‘Not past his rabbit like nose’ (tip of his nose). They used to say of old, ‘so and so does not see past his rabbit like nose’ (does not look further than the tip of his nose). As for looking far ahead then no! In addition to this no matter how far a human being can see, no matter how very far, it is still a deficient sight.
This Companion from the Companions of the Messenger –sallAllaahu alayhi wa sallam-saw himself as defective due to being bow-legged and the disability which was in his calves, so he covered it up by lengthening his garment. Because if he raised his garment slightly then some of the disability would have become exposed, so the Prophet –sallAllaahu alayhi wa sallam- brought his attention to this. That what you see as a deficiency is not a deficiency because Allaah is the One Who created you like that, and this is not from your own doing. Just like Allaah –Azza wa Jal- said: <<This is the creation of Allaah. So show Me that which those (whom you worship), besides Him have created. >> [Luqman: 11]
Therefore this child, this fetus, if it is born naturally and it was disabled or was afflicted with an illness which the doctors previously had presumed, then this is the Will of Allaah which is the Destiny that Allaah made so that it can be a lesson for healthy people. As it has been said: ‘Health is a crown placed upon the head of healthy people which none can see except a person who is ill.’
There is also a very great, noble prophetic instruction, which is: ‘Do not look at those above you but look at those below you, since it is more befitting that you do not belittle the blessings of Allaah upon you.’ [Saheeh Lighayrihi: ‘Saheeh Targheeb wa Tarheeb 2233]
So perhaps there is a person who has a beautiful form, however there are people who look at themselves and view themselves as ugly and they might say that this person really is beautiful. So this is the variance in the creation and in beauty and it is the predestination of Allaah al-Azeez (The All-Mighty), al-Aleem (The All-Knowing) al-Hakeem (The All-Wise).
So when Allaah created beauty He also created its opposite, as we have said that it is created for an Infinite Wisdom, we can express this with what has been said a very long time ago: ‘Opposites clarify each other.’
If it was not for ugliness, beauty would not be known. If it was not for illness, health would not be known. If it was not for males there would not be females. If it was not for females there would not be males. So all this creation that we see, that Allaah created the people upon, it is from the Wisdom of Allaah –Azza wa Jal- this is why it is not befitting to conform to the opinions of doctors concerning matters which have not yet entered the sphere of life, and when it comes into the sphere of life then comes the saying of the Messenger –sallAllaahu alayhi wa sallam-: ‘O slaves of Allaah seek treatment, since indeed Allaah did not send down a disease except that He sent down the cure.’
This is the hadeeth of Usamah bin Shareek –RadhiAllaahu anhu-, it was also narrated by another noble Companion and he is none other than Abdullaah bin Mas’ood –RadhiAllaahu anhu- with an extra wording, he said: ‘Seek cure O slaves of Allaah since indeed Allaah did not send down a disease except that He sent down the cure, whoever knew it, knew it and whoever was ignorant of it, was ignorant of it.’ [Saheeh: ‘Silsilah Saheehah’ 451]
Therefore, there is nothing to hinder seeking cure later on, however there is a condition which needs to be taken into consideration, which is, that this seeking cure is due to a matter which the new-born is exposed to, i.e. that it is not allowed to change the creation of Allaah –Azza wa Jal, because Allaah –Azza wa Jal- mentions about the accursed Shaytan in the Noble Qur’aan, that the Shaytaan challenged the will of the Lord of the worlds –Azza wa Jal- in respect to Adam and his offspring saying: << I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.>> [Nisa’:119]
So it is not allowed to change the creation of Allaah –Azza wa Jal- and this has examples, very many examples.
[Taken from the cassette collection ‘Silsilah al-Huda wa Noor’ No.634]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Superiority of the Mother Over the Father
Translated and compiled By Abbas Abu Yahya
1- From Abu Hurairah –RadhiAllaahu anhu– who said: A man came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah who from the people is the most deserving of my good companionship?
The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’
The man said: ‘then who?’
The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’
The man said: ‘then who?’
The Messenger –sallAllaahu alayhi wa sallam– replied: ‘Your mother.’
The man said: ‘then who?’
The Messenger –sallAllaahu alayhi wa sallam– said: ‘Your father.’
[In another narration: ‘. . . . . the next closest relative then those closest after them.’]
[Collected in ‘Adab al-Mufrad’ no.3, Tirmidhi and ‘Irwaa al-Ghaleel’ 829/2232, declared Hasan by Albaani.]
[In another narration: ‘A man came to the Prophet of Allaah –sallAllaahu alayhi wa sallam– and said: ‘What do you order me with?’ The Messenger –sallAllaahu alayhi wa sallam– said: ‘Be good to your mother.’
Collected by ‘Adab al-Mufrad’ no. 6]
[Collected by Bukhari in ‘Kitaab al-Adab’ in the second chapter: ‘Who from the people is the most deserving of my good companionship?’ and also collected by Muslim in ‘Kitaab al-Birr wa Silat wal Adab’]
Imam Nawawee said in his explanation of this hadeeth:
‘The Scholars have said: the reason for the superiority of the mother is due to her becoming tired on your account, her compassion, her serving you, suffering hardship while being pregnant with you, then giving birth to you, then suckling you, then bringing you up, serving you, nursing you and other things.’
[Taken from the ‘Sharh Saheeh Muslim’ 16/80]
Ibn Hajr quotes Ibn Battaal in the explanation of this hadeeth:
Ibn Battaal said: ‘Malik was asked: my father requests me to do something but my mother prevents me from it.’
Imam Malik answered: ‘Obey your father and do not disobey your mother.’
[‘Fath ul Bari’10/402]
2- ‘Asma bint Abu Bakr said: ‘My mother came to me and she is a Mushrikah (Non-Muslim) at the time of the Messenger of Allaah –sallAllaahu alayhi wa sallam–, so I asked the Messenger of Allaah –sallAllaahu alayhi wa sallam– about this and I said to him: ‘My mother has come to me, and she is asking for me to be good to her, should I keep good relations with my mother?
The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Keep good relations with her.’
[Collected by Bukhari, Muslim and in the wording mentioned by Abu Daawood: ‘Asma –RadhiAllaahu anha– said: ‘… and she hates Islaam.’ ‘Saheeh Targheeb wa Tarheeb’ p.657 no. 2500]
Ibn Uayainah said: Allaah –Azza wa Jall – revealed << Allaah does not forbid you from dealing justly and kindly with those who did not fight against you on account of religion >> [al-Mumtahina: 8] regarding her.
[Collected by Bukhari in ‘Adab al-Mufrad’ no. 25, declared Saheeh by Albani in ‘Saheeh Abu Daawood’ (1468)]
3- It is narrated from Talha bin Muaaweeyah as-Sulamee –RadhiAllaahu anhu– who said I came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘O Messenger of Allaah! Indeed I want to participate in Jihaad in the path of Allaah.
The Prophet –sallAllaahu alayhi wa sallam– said: ‘Is your mother alive?’
I said: ‘Yes.’
The Prophet –sallAllaahu alayhi wa sallam– said: ‘Stay at her feet, for there is Paradise.’
[Collected by Tabraani and Albani declared it Saheeh li Ghayreehi in ‘Saheeh Targheeb wa Tarheeb’ 2/2484 p.649]
In a similar narration from Muaaweeyah bin Jaahimah where the Prophet –sallAllaahu alayhi wa sallam– said: ‘Stick to your mother, since indeed Paradise is at her feet.’
[Collected by Ibn Majah, Nisa’ee and Albani declared it Hasan Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/2485]
In a similar hadeeth the Prophet –sallAllaahu alayhi wa sallam– asked: ‘Do you have parents?’
I said: ‘Yes.’
The Prophet –sallAllaahu alayhi wa sallam– said: ‘Stick to them, since indeed Paradise is under their feet.’
[Collected by Tabraani and Albani declared it Hasan Saheeh in ‘Saheeh Targheeb wa Tarheeb’ no. 2485]
4 – From Ibn Umar –RadhiAllaahu anhu– who said: ‘A man came to the Prophet –sallAllaahu alayhi wa sallam– and said: ‘Indeed I have committed a major sin, is there any repentance for me?’
The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have a mother?’
He answered: ‘No.’
The Prophet –sallAllaahu alayhi wa sallam– said: ‘Do you have an aunt (mother’s sister)?’
He answered: ‘Yes.’
The Prophet –sallAllaahu alayhi wa sallam– said: ‘Then be good to her.’
[Collected by Tirmidhi, and declared Saheeh by Albani and in the wording collected by Ibn Hibban and Hakim: ‘Do you have parents?’ ‘Saheeh Targheeb wa Tarheeb’ p.658 no. 2504]
5- From al-Mughirah bin Shaybah –RadhiAllaahu anhu– from the Prophet –sallAllaahu alayhi wa sallam– who said: ‘Indeed Allaah has prohibited you from being disobedient to your mothers, and burying your daughters alive, to withhold from what Allaah has allowed, claiming something which you do not have the right to claim. And Allaah dislikes gossiping and excessive questioning, and wasting wealth.
[Collected by Bukhari]
From the Athaar of the Salaf
6- From Sa’eed bin Abu Burdah from his father who said: Ibn Umar –RadhiAllaahu anhu– said: he was making Tawaaf and he saw a man making Tawaaf while carrying his mother saying:
Indeed I am like her submissive camel ** Even if her ride becomes startled I will not become startled and run away
I carry her since she carried me more, do you think that I have paid her back O Ibn Umar? He said No, not even one breath while giving birth.’
[Taken from ‘Akhbar as-Salaf’ p.268, ‘Mukarim al-Akhlaaq’ p.225, & ‘Adab al-Mufrad’ No.11 and authenticated by Albaani]
7- From Abu Hazim: that Abu Huraira –RadhiAllaahu anhu– did not perform Hajj until his mother died.
[Collected in ‘Mukarim al-Akhlaaq’ p.80, taken from ‘Akhbar as-Salaf’ p.268]
8 – From Muhammad who said: ‘There was a date palm which bore one thousand dates, so Usamah bin Zayd –RadhiAllaahu anhu– went to these dates and cut them off the tree due to their beauty. He was asked about it, so he said: Indeed my mother mentioned to me that she would love to have them, and there is nothing from theDuniya that my mother wants and I have the capability of getting except that I will get it for her.’
[Collected in ‘Mukarim al-Akhlaaq’ p.225, taken from ‘Akhbar as-Salaf’ p. 268]
9 – From Ibn Abbas –RadhiAllaahu anhu– that a man came to him and said: ‘I proposed to a woman but she refused to marry me, someone else proposed to her and she liked him and married him. I became jealous over her and I killed her, can I repent from this?’
Ibn ‘Abbas asked: ‘Is your mother alive?’
He answered: ‘No.’
Then Ibn Abbas said: ‘Repent to Allaah –Azza wa Jal- and come close to Him as much as you can.’
The narrator said: I went and asked Ibn ‘Abbas –RadhiAllaahu anhu-: ‘Why did you ask him whether his mother was alive?’
Ibn Abbas –RadhiAllaahu anhu– answered: ‘Indeed I do not know of an action closer to Allaah –Azza wa Jal- than being good to ones mother.’
[Collected by Bukhari in ‘Adab al-Mufrad’ no.4, declared Saheeh by Albaani in ‘Silsilah as-Saheehah’ 2799]
10 – From Abu Hazim that Abu Murrah, the freed slave of Umm Hani the daughter of Abu Taalib informed him that he rode with Abu Hurairah to al-Aqeeq where his land was. When he entered his land he yelled at the top of his voice: ‘O my motherAssalamu alaykum wa Rahmatullaahi wa Baraktuhu’
She replied: ‘Wa alayka assalam wa Rahmatullaahi wa Baraktuhu’
He said: ‘May Allaah have mercy upon you as you brought me up when I was small.’
She said: ‘O my son, and likewise to you, may Allaah reward you with goodness and may He be pleased with you, as you look after me while I am old.’
[Collected by Bukhari in ‘Adab al-Mufrad’ No.14, and Albaani declared it to have a Hasan Isnaad]
11 – From ‘Atta that a person’s mother took an oath from him that he should not pray except the obligatory prayer and not to fast except Ramadan, ‘Atta said: Obey her!’
[Collected in ‘al-Birr’ by Ibn al-Jawzi p.67, taken from ‘Akhbar as-Salaf’ p.269]
12 – From Humaid who said: When Umm Eyaas bin Muaaweeyah died, Eyaas cried, it was said: ‘What makes you cry?’ He said: ‘I used to have two doors open towards Paradise and one of them has been closed.’
[Collected in ‘al-Birr’ by Ibn al-Jawzi p.68, taken from ‘Akhbar as-Salaf’ p.269]
13- Muhammad bin al-Munkadir said: ‘I spent the night massaging my mother’s leg and Umar spent the night praying. His night would not make me happier than my night.
[Collected in ‘al-Hileeyah’ 3/150, taken from ‘Akhbar as-Salaf’ p.269]
14 – From Jafar bin Sulayman who said: Muhammad bin al-Munkadir used to place his cheek on the floor, and then say to his mother: ‘place your foot upon it!’
[Collected in ‘Mukarim al-Akhlaaq’ p.226, taken from ‘Akhbar as-Salaf’ p.270]
15 – From Ibn ‘Awn who said: ‘Muhammad bin Sireen used to when he was with his mother lower his voice and speak slowly.’
[Collected in ‘Mukarim al-Akhlaaq’ p.226, taken from ‘Akhbar as-Salaf’ p.270]
16 – From al-Hasan that a man said to him: Indeed I made Hajj and indeed my mother has given me permission to perform another Hajj.’ So al-Hasan said: ‘To sit with her at her table is more beloved to me than your Hajj [i.e. optional Hajj].
[Collected in ‘Mukarim al-Akhlaaq’ p.227, taken from ‘Akhbar as-Salaf’ p.270]
17 – From Hisham who said: Hafsah bint Sireen used to ask for Allaah’s mercy upon her son Huthayal and say: He would go and get reed and stalks to make a fire, he would peel them and gather them in the summer time, so when it is lit it would not produce smoke. When it came to winter time he would come and sit behind me while I prayed and he would light a small fire so that I could feel the warmth from it and so that the smoke from it would not bother me. I used to say to him O my son it is night time go to your wife and he would say: ‘O mother I know what you want.’
She continued: ‘If I did not continue saying it to him perhaps he would be there till the morning time!’
[Collected in ‘al-Birr’ by Ibn al-Jawzi p.53, taken from ‘Akhbar as-Salaf’ p.270]
18- From ‘Alee bin al-Hussain that it was said to him that you are from the best amongst the people but I do not see you eating with your mother?’
He answered: ‘I fear that, if I eat with her, my hand might precede her eye upon some food, so I would have been disrespectful to her! !’
[Collected in ‘al-Birr wa Silaah’ p.82, taken from ‘Akhbar as-Salaf’ p.270]
19 – From Mansoor who said: ‘It has been said that the mother receives three quarters of al-Birr [being good to her].’
[Collected in ‘al-Hileeyah’ 5/42, taken from ‘Akhbar as-Salaf’ p.271]
20 – From Abu Bakr bin ‘Aeeyash who said: ‘I was sitting with Mansoor in his house, and his mother came and she was harsh and said: ‘O Mansoor, Ibn Hubayrah wants you to be a judge and you refused!?’ Mansoor did not raise his eyes up to look at her and his beard would touch his chest due to lowering his head.’
[Collected in ‘al-Birr’ by Ibn al-Jawzi p.53, taken from ‘Akhbar as-Salaf’ p.271]
21 – From al-Hasan bin Nuh who said: Khamas used to work using plaster every day for two small coins, and when the evening would approach he would buy a piece of fruit with that and bring it to his mother!’
[Collected in ‘al-Hileeyah’ 6/212, taken from ‘Akhbar as-Salaf’ p.271]
22 – From Mughira who said: Talq bin Habeeb used to help his mother with her work.’
[Collected in ash-Shuyb/7543, taken from ‘Akhbar as-Salaf’ p.271]
23 – From Hafsa bint Sireen who said: Umm Muhammad bin Sireen was a woman from the Hijjaz, and she loved dyed clothing. When Muhammad would buy her clothing he would buy her the softest material that could be found, and if it was close to Eid he would have her clothing dyed.’
[Collected in ‘Tabaqaat’ by Ibn Sa’d 7/228 taken from ‘Akhbar as-Salaf’ p.271]
24 – ‘Amr bin Ubayr used to visit Khamas he would greet him with Salaams and sit with him and his companions. So his mother said to him: ‘Indeed I see this person and his companions and I dislike them, and I am not impressed by them so do not sit with them.’ ‘Amr and his companions came to him and he came close to them, and said: Indeed my mother dislikes you and your companions so do not visit me.’
[Collected in ‘al-Hileeyah’ 6/212, taken from ‘Akhbar as-Salaf’ p.272]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Shaking Hands between Men & Women – Shaykh al-Albaani
Taken from ‘Silsilah Ahadeeth As-Saheehah’
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya
529 – From Umaymah bint Ruqayqah who said: ‘I came to the Messenger of Allaah –sallAllaahu alayhi wa sallam– along with the women, so that we could pledge an allegiance upon Islaam.
So we said: O Messenger of Allaah we pledge allegiance to you that we will not associate anything with Allaah, nor will we steal, nor commit Zina, nor kill our offspring, nor will we utter slander intentionally forging falsehood, nor will we disobey you in a good action.
So the Messenger of Allaah –sallAllaahu alayhi wa sallam– added: ‘In that which you have capability and energy to do.’
Umaymah said: ‘Allaah and His Messenger are more merciful to us than us being merciful to our own selves. Now then, we want to give you, O Messenger of Allaah the oath of allegiance.’
So the Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Indeed I do not shake hands with women, as for what I say for a hundred women is like what I say for one woman.’
Collected by Malik (2/982/8), by an-Nisa’ee in ‘Ashaarat an-Nisa’ from his book ‘Sunnan al-Kubra’ (2/93/2), Ibn Hibban (14) and Ahmad (6/357). Narrated from Muhammad bin al-Munkadir from Umaymah bint Ruqayqah.
In another narration collected by an-Nisa’ee in ‘al-Mujtaba’ (2/184), Tirmidhi (1/302), Ibn Majah (2874), Ahmad and al-Humaydi in his Musnad (341) by way of Sufyan bin Uayinah from Muhammad bin al-Munkadir with the same narration, except that al-Humaydi and Tirmidhi summarized the narration but they brought extra wording after the saying: ‘Now then we want to give you allegiance’ that Sufyan said: ‘It means: shake our hands.’
And in the narration of Ahmad the wording is: ‘We said Messenger of Allaah will you not shake our hands?’
Tirmidhi said: ‘The hadeeth is Hasan Saheeh.’
I (Albaani) say: ‘And its Isnaad is authentic.
Muhammad ibn Ishaaq followed them in the narration and said: Muhammad bin al-Munkadir narrated to me, the rest of the narration with extra wording at the end: ‘Umaymah said: ‘and the Messenger of Allaah –sallAllaahu alayhi wa sallam– did not shake the hand of even one woman amongst us.’
Collected by Ahmad and al-Hakim, (4/71) with a Hasan Isnaad. This narration has a brief and similar supporting evidence from the hadeeth of ‘Asmaa bint Yazeed. It was collected by al-Humaydi (368), Ahmad (6/454,459), ad-Dulaabi in ‘al-Kuna’ (2/128), Ibn AbdulBarr in ‘at-Tamheed’ (3/24/1) and Abu Na’eem in ‘Akhbar Asbahaan’ (1/293) by way of Shahr bin Hoshab from ‘Asmaa. And in the narration by Ahmad:
‘Asmaa asked the Messenger –sallAllaahu alayhi wa sallam–: will you not put your hand out for us O Messenger of Allaah?’
And the Messenger –sallAllaahu alayhi wa sallam– said to her: ‘Indeed I do not shake hands with women.’
The narrator ‘Shahr’ is weak in regards his memory, and by this extra wording, it is perceived that the women used to take the hand of the Messenger –sallAllaahu alayhi wa sallam– when giving allegiance, with a garment covering his –sallAllaahu alayhi wa sallam– hand.
And there are some other narrations which mention this, however they are all Maraseel(A type of hadeeth which is weak, were a Tabia’ee narrates from the Messenger –sallAllaahu alayhi wa sallam thereby being a break in the chain), which al-Hafidh mentioned in ‘al-Fath’ (8/488) so none of them can be used as an evidence especially since they oppose that which is more authentic than these narrations, like the main hadeeth under discussion and that which comes after it, likewise the hadeeth of ‘Aeysha concerning when the Messenger –sallAllaahu alayhi wa sallam– would take the allegiance from women and she mentions that: ‘And no, I swear by Allaah the hand of the Messenger –sallAllaahu alayhi wa sallam– never ever touched a womanwhen they would give him allegiance, except that he would say: ‘I have taken your allegiance upon that.’
Collected by al-Bukhari
As for the statement of Umm ‘Atteeya –Radhiallaahu anha- : ‘We gave allegiance to the Messenger of Allaah –sallAllaahu alayhi wa sallam–, and he recited to us <<that they should not associate anything along with Allaah>> and he forbade us from wailing at a death, so a woman withdrew her hand, she said: such and such woman helped me lament. . . .’
The hadeeth has been collected by Bukhari and this is not as apparent as it may seem that the women would shake the Messenger’s hand.
So the like of this narration cannot refute the clear text from the saying of the Messenger –sallAllaahu alayhi wa sallam–: ‘I do not shake hands with women.’ Also his action which was narrated by Umaymah bint Raqeeaa, Aeysha and Ibn Umar as we will mention.
Al-Hafidh said: ‘It is as if ‘Aeysha indicated to this, refuting that which came from Umm ‘Atteeya, from what Ibn Khuzaima collected and Ibn Hibban, al-Bazzar, at-Tabari and Ibn Mardaway from way of Isma’eel bin AbdurRahman from his grandmother Umm ‘Atteeya regarding the story of giving allegiance. He said: the Messenger –sallAllaahu alayhi wa sallam– stretched out his hand from outside the house and then we [the women] stretched out our hands from inside the house. Then the Messenger –sallAllaahu alayhi wa sallam– said: ‘O Allaah bear witness.’
Likewise, in the hadeeth which comes after this where she said: ‘A woman from amongst us held her hand.’
Indeed one feels that they would give allegiance with their hands. And it is possible to reply to the first hadeeth that stretching out the hand from behind the Hijaab indicates that allegiance was taken even though the shaking of hands did not take place.
As for the second narration then the meaning of holding/clutching the hand was the delay in submitting allegiance, or that allegiance took place with a garment placed upon the hands.
Abu Daawood narrated in ‘al-Maraseel’ from ash-Sha’abee that when the Prophet –sallAllaahu alayhi wa sallam– took an allegiance from the women who came, using a garment from Qatar and he placed it on his hand and said: I do not shake hands with women….’
Then al-Hafidh mentioned the rest of the Ahadeeth in meaning and they are all ‘Maraseel’ and cannot be used as evidence.
What he (al-Hafidh) mentioned in reply to the two Ahadeeth of Umm ‘Atteeyah, then that is the main proof that her hadeeth are from Isma’eel bin AbdurRahman and he is not a strong narrator, because this Isma’eel is not well-known rather he is used as a supporting narrator.
So in summary, it is not authentic from the Messenger –sallAllaahu alayhi wa sallam–that he ever shook hands with a woman, not even while taking allegiance, more over so shaking hands when meeting each other.
As for what some people use as an evidence for its permissibility by using the hadeeth of Umm ‘Atteeyah which she mentioned, even though shaking hands is not mentioned. Likewise they turn away from the clear Ahadeeth where the Messenger –sallAllaahu alayhi wa sallam– refrained from shaking hands, and this is something which does not stem from a sincere believer, especially since there is a severe warning for the one who touches a woman who it is not lawful to touch as is in hadeeth no. 226 [ From the Messenger –sallAllaahu alayhi wa sallam– : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’ (See the Shaykh’s comment about this hadeeth at the end of this article.)]
There is a supporting hadeeth for the hadeeth of Umayma bint Ruqayqah which will follow shortly.
After I wrote what has preceded, I saw that Ishaaq bin Mansoor al-Marwazi said in the book ‘Mas’ail Ahmad wa Ishaaq’ (1/211): ‘I said (to Ahmad): Do you dislike to shake hands with women?’ He answered: ‘I dislike it.’
Ishaaq said: ‘It is as he said it, whether it is an old lady or a young lady, indeed the Prophet –sallAllaahu alayhi wa sallam– took their allegiance while he had a garment covering his hand.’
Then I saw in ‘al-Mustadrak’ (2/486) from Ism’aeel bin Abee Owais who said that his brother narrated to him from Sulayman bin Bilal from Ibn ‘Ajlaan from his father from Fatima bint ‘Utbah bin Rabee’ah bin Abd-Shams. ‘That Abu Hudayfah bin ‘Utbah –Radhiallaahu anhu- came with her (Fatima bint ‘Utbah) and Hind bint ‘Utbah to the Messenger of Allaah –sallAllaahu alayhi wa sallam– to give allegiance to him. She said:
‘He took allegiance from us and he placed conditions upon us.’
She narrates that she said to him: O my uncle’s son did you ever know of any evil and sickness whatsoever about your people?’
Abu Hudayfah said: ‘Yes we will give him allegiance, and indeed this is what the allegiance was given about and this is its condition.’
Fatima said that Hind said: ‘I do not give allegiance to you upon not stealing rather I steal from my husband’s wealth, so the Prophet –sallAllaahu alayhi wa sallam– put out his hand and she put out her hand. Then he sent a message to Abu Sufyan and he –sallAllaahu alayhi wa sallam– made it permissible for her to take from him. Abu Sufyan said: ‘As for food stuff then she can take it, as for wealth then no and made Dua’against her!’
She said: ‘So we gave allegiance to him then Fatima said: ‘There was no person more hateful to me than yourself and I did not like that Allaah make it permissible for you to have authority and what it contains. And now I swear by Allaah that there is no person more beloved to me than your person and that Allaah lengthens it and blesses it and gives recompense.’
The Messenger of Allaah –sallAllaahu alayhi wa sallam– said: ‘Likewise, I swear by Allaah none of you truly believes until I become more beloved to you than your son and your father.’
Al-Hakim said: Saheeh al-Isnaaad and Dhahabee agreed.
I (Albaani) said: ‘Its Isnaad is Hasan because there is some talk about Muhammad bin Ajlaan and Isma’eel bin Abee Owais but it is not harmful Inshallaah.
This hadeeth supports the point that allegiance took place between the Messenger –sallAllaahu alayhi wa sallam– and the women by stretching out their hands without actually shaking hands, as was previously mentioned by al-Hafidh, since if it did take place the narrator would have mentioned it, as is apparent. So there is no difference between this hadeeth and the main hadeeth under discussion.’
[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.2 hadeeth no.529 p.63-67]
Hadeeth No. 530
From Abdullaah bin Amr’: ‘that the Messenger of Allaah –sallAllaahu alayhi wa sallam–never used to shake hands with women in taking allegiance.’
Collected by Ahmad, Albaani said its Isnaad is Hasan.
[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol. 2 hadeeth no.530 p.67]
Hadeeth no. 226
Ma’aqal bin Yassar from the Messenger –sallAllaahu alayhi wa sallam– : ‘That it is better for a person to be struck on his head with an iron rod than touch a woman whom he is not allowed to touch.’
Collected by ar-Rooyaani in his ‘Musnad’ Albani said the Isnaad is good.
Shaykh Albaani commented:
‘In this hadeeth is a severe warning to the one who touches a woman who it is not allowed for him to touch. In this hadeeth is an evidence that it is prohibited to shake hands with women because no doubt shaking hands includes touching.
Many of the Muslims nowadays have been trialed by this and amongst them some of the people of knowledge, even if some of them showed disapproval in their hearts then the situation would have become minimized a little. However, they try to regard it as permissible by using many different techniques and interpretations.
It reached us that a very big personality in al-Azhar (University in Egypt) was seen by some people shaking hands with women. Our complaint is to Allaah about the absence of Islaam.
Indeed some of the Islamic groups have taken the opinion that it is permissible to shake hands between men and women, and it was made binding upon every Hizbi(partisan) to implement it, and they use as an evidence for that, with that which is not correct, rejecting what is considered from the hadeeth, and there are other clear Ahadeeth which show the impermissibility of shaking hands between men and women.’
[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.1 hadeeth no.226]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The unauthentic narration of ‘the Hair Dresser of Pharaoh’s Daughter’ – Shaykh Albaanee
Taken from ‘Silsilah ahadeeth ad-Daeefah’ 2/880
A summary of the research by the Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Allaah Azza wa Jal revealed miracles as an evidence against the people. One of the great miracles which Allaah showed the people was of the three who spoke in the cradle. This has been authentically narrated without a shadow of doubt. It was collected, authentically by the two great scholars of hadeeth, Imaam Bukhari and Imaam Muslim in their authentic books.
The following narration is the authentic one:
Narrated by Abu Huraira – radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam – said, “None spoke in cradle but three: (The first was) Jesus, (the second was), there a man from Bani Israel called Juraij. While he was offering his prayers, his mother came and called him. He said (to himself), ‘Shall I answer her or keep on praying?” (He went on praying) and did not answer her, his mother said, “O Allaah! Do not let him die till he sees the faces of prostitutes.”
So while he was in his hermitage, a lady came and sought to seduce him, but he refused. So she went to a shepherd and presented herself to him to commit illegal sexual intercourse with her and then later she gave birth to a child and claimed that it belonged to Juraij.
The people, therefore, came to him and dismantled his hermitage and expelled him out of it and abused him. Juraij performed the ablution and offered prayer, and then came to the child and said, ‘O child! Who is your father?’ The child replied, ‘The shepherd.’ (After hearing this) the people said, ‘We shall rebuild your hermitage of gold,’ but he said, ‘No, of nothing but mud.’
(The third was the hero of the following story) A lady from Bani Israel was nursing her child at her breast when a handsome rider passed by her. She said, ‘O Allaah ! Make my child like him.’ On that the child left her breast, and facing the rider said, ‘O Allaah! Do not make me like him.’ The child then started to suck her breast again. (Abu Huraira further said, “As if I were now looking at the Prophet sucking his finger (in way of demonstration.”) After a while the people passed by, with a lady slave and she (i.e. the child’s mother) said, ‘O Allaah! Do not make my child like this (slave girl)!, On that the child left her breast and said, ‘O Allaah! Make me like her.’
When she asked why, the child replied, ‘The rider is one of the tyrants while this slave girl is falsely accused of theft and illegal sexual intercourse.” Authentically reported in Saheeh al-Bukhari
As for the story of the hairdresser of the daughter of Pharaoh, which is not authentic, but it is weak (Da’eef) is narrated as follows:
[[ It was narrated that Ibn Abbas -radiAllaah anhu- said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: On the night on which I was taken on the Night Journey, a beautiful fragrance came to me. I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children. I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, Bismillaah (in the name of Allaah). The daughter of Pharaoh said: You mean my father? She said: No. My Lord and the Lord of your father is Allaah. She said: I will tell him about that. She said: Yes.
So she told him and he summoned her and said: O So and so, do you have a Lord other than me? She said: Yes, my Lord and your Lord is Allaah. He ordered that a cow made of copper be heated up, then he ordered that she and her children be thrown into it. She said: I have a request to make of you. He said: What is your request? She said: I would like my bones and my children’s bones to be gathered together in one cloth and buried. He said: This will be done for you.
He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed. It was as if she wavered because of him, but he said: O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter. So she went ahead. Ibn Abbas -radiAllaah anhu– said: Four infants spoke: Eesa ibn Maryam -alayhi Sallam, the companion of Jurayj, the witness of Yoosuf and the son of the hairdresser of Pharaoh’s daughter.]]
It has been narrated by Ibn Abbas and collected by Imaam Ahmad in his ‘Musnad’ and Hakim in ‘al-Mustadrak’. Ad-Dhahabi and Ibn Katheer had authenticated it. And from the contemporary scholars, the likes of Ahmad Shaakir and al-Arnaoot have also followed them and authenticated this story.
However, the Muhadith of Sham, Shaykh Muhammad Nasur uddeen al-Albaani disputes their claim. The Shaykh discusses this narration in his amazing work entitled ‘Silsilah ahadeeth ad-Daeefah’. He says that this wording is Batil.
The following is a summary of his research:
1-The hadeeth of Hakim has two narrators in its isnaad who do not have biographies.
2- The Shaykh said it is batil for two reasons:
(i) The narration firstly mentions there were three who spoke in the cradle, but then mentions the names of four individuals.
(ii) This narration is different to the wording in the authentic hadeeth of Bukhari and Muslim.
3- All the other narrations have defects in their Asaneed. Here the Shaykh begins to discuss a lot of technical detail.
4- The Shaykh said: ‘I did not find any authentic hadeeth which negates the number of babies who spoke in cradle are mentioned in the hadeeth of Bukhari and Muslim. Except what is in the story of the boy of the people of the ditch, where he said to his mother, ‘o mother be patient, since indeed you are upon the truth.’ as narrated by Ahmad.
5- The Shaykh continues later on by saying: ‘then, what is apparent in the Qur’aan from the story of the witness to what happened to Prophet Yusuf -alayhi as-Sallam – is that the witness was a man not a baby child in the cradle.
If it had been a baby then just the baby saying that she is a liar would be sufficient as absolute evidence, since it would have been a miracle. There would be no need for saying <<and a witness of her household bore witness>>, nor any need for living proof of the innocence of Yusuf -alayhi as-Sallam – which is the saying from the verse. <<If it be that his shirt is torn from the front, then her tale is true and he is a liar! But if it be that his shirt is torn from the back….. >>
Ibn Jareer narrates an isnaad where all the narrators are trustworthy on the authority of Ibn Abbas that the person who witnessed what happened to Prophet was a man who had a beard, and this the stronger opinion.
Allaah knows best.
6- The Shaykh mentions:
(benefit): what has been mentioned in some Tafseer books and other than them, that from those who also spoke in the cradle were Ibraheem, Yahya and Muhammad -alayhim as-Sallam ajmaeen- there is nothing narrated from the Prophet – sallAllaahu alayhi wa sallam. This is what you should know.
If one requires more detailed information then they can refer to ‘Silsilah ahadeeth ad-Daeefah’ 2/880
Translated by
Abbas Abu Yahya
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Concerning the Dancing of Women – Shaykh Al-Albaanee
Question: We know that a woman’s dancing in front of her husband, and likewise her dancing with women, which is swaying, and the dabkah [1] of men are forbidden, but what is the proof for that? Please provide us with some insight on this, may Allaah reward you.
Answer: This question consists of three parts:
First: A woman dancing in front of her husband
Second: Her dancing in front of other women
Third: The dabkah performed by men
As for the first part, which is a woman’s dancing in front of her husband. If her dancing is natural and not professional – meaning that she learned how to dance, as is the fashion of this time – even if she stirs the desires of the man, then there is no text that can be found that forbids this. But this is on the condition that it occurs between her and her husband only. As for the case where she has learned to dance and she applies the principles of modern-day dancing, then this is not permissible. This is because I believe that if she will do that in front of her husband, then she will surely also do it in front of other men besides her husband.
As for her dancing in front of other women, then I also say that if her objective in dancing is to dance this modern style of dancing, then it is clear that it is not permissible. And if it is said: “What is the proof for what you have stated?” I say:
Moderation in matters is very rare; there is either excessiveness or there is negligence. This is especially the case with people who have lived a long period of time in deviation of a specific nature. Then when it becomes clarified to them that this matter was a deviation and that the Religion rejects it, they turn away from it and introduce in place of that, a severe reaction.
This is what has befallen us in this present time with regard to the issue of demanding the proof in place of the liberation from blind following. The Muslims, both special and common people, have lived long generations not knowing anything but the madh-hab of so and so and the madh-hab of so and so – four madh-habs, the madh-habs of Ahl-us-Sunnah wal-Jamaa’ah. And this is not to mention the other madh-habs, those that have deviated from the Sunnah and the Jamaa’ah. As for relying on what Allaah and his Messenger, sallAllaahu ‘alayhi wa sallam, said for support, then this was only found in the generations that have received testimony of their excellence. Then that affair came to an end for a point in time until there came the time of Ibn Taimiyyah and those of his students who were devoted to him. So they informed the Muslims of the obligation of returning back to what the first Salaf (predecessors) were upon, such as relying on the Qur’aan and the Sunnah for support.
There is no doubt that the Call of Ibn Taimiyyah and his students had a positive effect. However, its scope was very weak during his time and intellectual impassiveness (i.e. not reflecting on proofs) took over and became dominant amongst the special classes of people, not to mention the common ones.
Then there followed succeeding generations in which this re-awakening that Shaikh-ul-Islaam Ibn Taimiyyah ignited died out. And the Muslims turned back to their indifference of comprehending and understanding (i.e. the evidences), until this present time and a brief period before it, for many scholars rose to take charge of the Da’wah’s revival, due to the need of returning to the Qur’aan and the Sunnah. They were preceded in some of that by Shaikh Muhammad Ibn ‘Abd-il-Wahhaab, for in reality, he called to the following of the Qur’aan and the Sunnah. But looking at the areas in which the Arabs of Najd during Shaikh Muhammad’s land used to live in, and considering the paganism that took place in their lands, his greatest effort was in showing strong concern for Tawheed.
And as is very natural, in my opinion, such that mankind’s ability is limited, he was not able to wage his war on every front, as they say. So because of this, all of his efforts were geared towards spreading the call of Tawheed and waging war against paganism and idolatry. And he received all the success in that and his splendid Call was spread all over the Islaamic world afterwards. And this was even though, unfortunately, there occurred fighting between him and his opponents. But this is the Sunnah (Way) of Allaah with regard to His creation. And you will not find any change in the Sunnah (Way) of Allaah.
However, in current times, the scholars have renewed their call to the Book and the Sunnah and thus many of the common and special people in the Arab lands have re-awakened. As for the non-Arab lands, then unfortunately they are still in a state of sleep.
These Arab lands have been tested by a reversal, which is what I have indicated previously, such that some of them do not stop at the middle point of moderation. Instead they know of one thing and are ignorant of another thing. So you will see the common man who doesn’t understand anything, when he asks the scholar on any subject “What is its ruling?”, regardless of whether the answer is a denial and a negation, he begins with his demand: “What is the proof?”
And sometimes that scholar is not able to establish the proof, especially if the proof is deduced and adopted through thorough research, and it is not stated in a specific text in the Qur’aan and the Sunnah. So in issues of this nature, it is not proper for the questioner to go deep and say: “What is the proof?” And it is required that the questioner know himself. Is he from the people that understand evidences or not? Does he have any share in knowledge of the general (‘aam) and the specific (khaas), the unrestricted (mutlaq) and the restricted (muqayyad), the abrogating (naasikh) and the abrogated (mansookh). So if the person does not understand any of these things, then does he get any benefit from saying: “What is the proof”?! For what?! – For the ruling on a woman dancing in front of her husband or her dancing in front of her Muslim sister, whether it is either permissible or forbidden! And the dabkah of men! He wants the proof for that! But in reality, there is no textual proof from the Messenger, sallAllaahu ‘alayhi wa sallam, on that matter that exists for us. There is only investigation, deduction and the acquisition of understanding for it.
Due to this, we say at certain times: Not every issue has an explicit proof that can be presented in detail, which every Muslim can understand, whether he is a common unlettered person or a student of knowledge. But this is not for all the issues. This is why Allaah, the Most High, says: “Ask the people of knowledge if you don’t know.”
From the extremism that we indicated previously – and due to it, the most ignorant of people has begun to decline the proof – is that many of those who attribute themselves to the Book and the Sunnah. They believe that the scholar, when he is asked on an issue, it is obligatory upon him to link “Allaah said and His Messenger sallAllaahu ‘alayhi wa sallam said” with his answer.
I say that this is not an obligation, and that it is from the benefits of belonging to the methodology of the Salaf As-Saalih (righteous predecessors). And furthermore, their biographies and their fataawaa (religious verdicts) is a proof in action for what I have stated. So based on this, mentioning the proof is obligatory when the situation necessitates it, however it is not an obligation on him every time he is asked a question to say: “Allaah says such and such” or “The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said such and such.” And this is especially if the issues are from the detailed and intricate issues of Fiqh in which there are differences of opinion.
Furthermore, the saying of Allaah:
“Ask the people of knowledge if you don’t know” is first of all in the unrestricted sense, so all you have to do is ask someone whom you feel is from the people of knowledge. And when you hear the answer from him, then it is upon you to follow it, unless you have a doubt about it due to what you heard from another scholar. There is no harm in you mentioning that to him. So at that point, the scholar must make an effort, with the knowledge he has, to remove this doubt presented by the questioner.
In summary: A woman dancing in front of her husband, along with the condition mentioned previously, is permissible. As for her dancing in front of other women, then it has two forms also, as we have stated before. With regard to a woman dancing in front of her husband, then if her dancing is not joined with professionalism, but rather it is just a moving and waving of hands. And there is no shaking of ones hips or those sorts of things that stir the desires, then there is also no problem with this dancing. If it is correct to call it dancing!
But if any of those (evil) things mentioned above are found in it, then refraining from it is the original principle. As for the dabkah of men, then if it is in imitation of the dances, which we see are normally joined with singing, not to mention that there are words mentioned in it that are not from the Religion, then this is lahw (vain pastime) and it is not encouraged. Rather, it is encouraged to stay away from it, as the Prophet, sallAllaahu ‘alayhi wa sallam, said: “Every lahw (vain pastime) the Son of Adam engages in is falsehood, except his playing with his wife, his playing with his horse, archery and learning to swim.” So due to this hadeeth, we hold the opinion that it is falsehood.
So if this is the condition of the pure vain pastime in that we are encouraged to refrain from it and that is not from the truthful matters, then we say that it allowable, so long as is not accompanied with something that opposes the Religion. However, it is an allowance that must be weighed by the hadeeth that I have mentioned previously.
But in my opinion, and Allaah knows best for I have not witnessed any of these dabkahs, it is not possible for it to be free from any opposition to the Religion. And this is because, for example, we have heard the dabkah at times, and it is not just it alone. Rather, we hear along with it, music, the mu’adhdhin calling the Adhaan and the Imaam reciting the Qur’aan out loud. And they do not care about anything else but instead they are busy with their vain pastime. Therefore, the dabkah is from the vain pastimes that must be weighed and determined. And we do not say that it is Haraam (forbidden) unless it is combined with something that goes against the Religion from one of the aspects, for then it would turn without a doubt into something Haraam (forbidden).
Footnotes:
[1] Translator’s note: A dabkah in Arabic is a dance in which people form a line by holding each other’s arms. The question is with regard to this dance being performed by a group of men.
Published: January 17, 2005 | Modified: January 17, 2005
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Family Etiquettes: Guidelines for the Husband in Interacting with his Wife – Dr. Marwwan Al-Qaisee
AUTHOR: Dr. Marwwan Al-Qaisee
SOURCE: Al-Asaalah Magazine
PRODUCED BY: Al-Ibaanah.com
The family is that brick which forms the foundation of a society. It is composed of individuals that have permanent relations established between them. Most importantly, it possesses almost a majority of the different kinds of personal relations.
Because of this, there must be certain etiquettes placed in order to control and regulate these relations. This is such that it can be maintained in the best possible manner, and so that it can generate and produce its proper fruits. Family relations consist of the relationship between the spouses from one perspective, the relationship between the parents and the children from a second perspective, and the relationship between the children themselves from a third perspective.
Etiquettes of the husband:
1. It is not from the deficiencies, but rather from good manners, that the husband shares in the responsibility of specified matters, such as the mending of garments or what is similar to that.
2. It is appropriate for a man to not restrict himself from serving himself. This is since the wife takes care of the household affairs. So therefore, it is from good manners that the husband extend a helping hand to his wife in the house, during times of necessity, such as when she is sick, pregnant, has given birth or similar to that.
3. The exemplary husband is he who cooperates with his wife by bearing good relations and showing kind manners (to her), according to the full extent of the meaning contained in these (last) two expressions. Truly, the husbands who are best at working alongside their wives are the best of mankind in the view of Islaam. This good way of living between the spouses must be deeply imbedded into the daily marital life, even at the time of divorce.
4. Beware of characterizing the relationship between the spouses with over-seriousness! For indeed characterizing the family life with a militaristic nature amounts to one of the causes for failure and bad results.
5. From the kind and noble manners of the husband is that he complies and assents to the requests of his wife, so long as they are not forbidden in the Religion. And being luxurious in food, drink and clothing is at the entrance of matters forbidden in the Religion.
6. The husband should specify a time in which he can play around and pass free time with his wife.
7. The relationship between the spouses must contain one singular and specific nature. And it cannot be this way unless the couple begins demolishing all the obstacles and impediments that stand between them. For example, the husband should not feel timid and restrain himself from drinking out of the same cup that his wife drinks out of.
8. There is no human being that is perfect. So there is no doubt that the husband will see things in his wife that does not comply with his natural disposition and preferences. If these aspects are not in opposition to the fundaments of the Religion or to the obedience of the husband and his rights, then at that point, he should not try to change her personality so that it complies with his natural preference.
9. And he must always remember that for each member of the couple, there will be an aspect of ones personality that conflicts with the others personality. And he should also remember that if there are some characteristics that he doesn’t find pleasing in his wife, then indeed she has other characteristics, which will definitely be pleasing to him.
10. Do not let Ramadaan be a barrier that impedes you from showing affection to your wife, such as by kissing her. But this is so long as you are able to refrain yourself, since what is forbidden during the days of Ramadaan is only sexual intercourse.
11. Do not chase after the errors of your wife and recount them to her, for too much blaming and reprimanding will worsen the relationship between the two of you, and it will pose a threat to your marital life. So overlook your wife’s easy ability to make mistakes, and make her falling into them seem like something small.
12. If you are able, do not hold back from providing your wife with good clothing and food, and from being generous in spending money on her. This is of course according to the extent of your ability.
13. Do not give little importance to implementing the punishment required for any acts in opposition to the Religion, which your wife has committed, whether it is in the home or outside it. This should be the main reason that causes you to become angry, thus no other reason should affect you (besides this one).
14. What has been stated previously does not mean that you should leave matters alone until that result comes to happen. Thus, whenever you realize that a matter is left alone, weigh it with seriousness and determination, without being too harsh or rude about it.
15. The woman is the head of the household, the one responsible for it. So do not attempt to meddle into affairs that do not fall into your area of duties and responsibilities, such as the food and the order of the house.
16. Beware of scolding your wife or blaming her for a mistake she committed, in the presence of others, even if they are your own children. For indeed that is an act that goes against correct behavior and it will lead to raising anger in the hearts of people.
17. If you are forced to place punishment upon your wife, then let it be by staying away from her at bedtime. And do not boycott her except that it is done within the household. And avoid using foul language, insulting her, beating her and describing her with repulsive names. For these matters do not befit an exemplary husband.
18. Having jealousy and caring about the modesty of your wife is a praiseworthy thing, which shows your love for her. However it is on the condition that you do not go to great extremes in this jealousy. For then at that point, it would turn into something worthy of no praise.
19. Entering the house: Do not alarm your family by entering upon them suddenly. Rather, enter while they are aware of it, and greet them with Salaam. And ask about them and how they are doing. And do not forget to remember Allaah, the Mighty and Sublime, when you enter the house.
20. Beware of spreading any secrets connected with the intimate encounters you have with your wife, for that is something restricted and forbidden.
21. Constantly maintain the cleaning of your mouth and the freshening of your breath.
22. Guardianship of your wife doesn’t mean that you can exploit what Allaah has bestowed upon you from taking charge of her, such that you harm and oppress her.
23. Showing respect and kindness to your wife’s family is showing respect and kindness to her. And this applies even after her death, on the condition that it is not accompanied by an act forbidden in the Religion, such as intermingling of the sexes or being in privacy (with them).
24. Too much joking will lead to (your family having) little fear (of disobeying you) and a lack of respect for you. So do not joke too much with your wife.
25. Be considerate that fulfilling the conditions which you promised to your wife during the pre-marriage agreement is a matter possessing the highest of importance and priority. So do not neglect that after getting married.
26. When you lecture your wife or reprimand her or simply speak to her, choose the kindest and nicest of words and expressions for your speech. And do not reprimand her in front of others or in front of your children.
27. It is not proper for you to ask your wife to look for work outside of the house or to spend upon you from her wealth.
28. Do not overburden your wife with acts that she is not able to handle. Consider, with extreme regard, the environment she was raised up in. Rural service is not like urban service, and the service of a strong woman and her preparation for it is not like the service of a weak woman.
29. There is nothing in the obligation of a woman’s service to her husband that negates his assisting her in that regard, if he should find the free time. Rather, this is from the good manners of living between the spouses.
This discussion will continue in an upcoming issue, if Allaah wills.
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Obligation of a Woman Obeying her Husband – Shaykh Saalih Fawzaan
AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE: His book “Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat” (pg. 97-99)
PRODUCED BY: Al-Ibaanah.com
It is obligatory on you O Muslim woman to obey your husband in matters of good. Abu Hurairah reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “If a woman prays her five (daily) prayers and keeps her private parts chaste and obeys her husband, she will enter Paradise from any of the doors of Paradise she wishes.” [Reported by Ibn Hibbaan in his Saheeh]
From Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “It is not lawful for a woman to fast while her husband is present unless she has his permission. And she must not allow anyone in his home except with his permission.” [Reported by Al-Bukhaaree and Muslim]
Also from Abu Hurairah (radyAllaahu ‘anhu), Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “When a man calls his wife to bed and she does not come to him, and he spends the night angry with her, the angels curse her until the morning arrives.” [Reported by Al-Bukhaaree and Muslim]
And in the report of Al-Bukhaaree and Muslim, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “By the One in whose Hand my soul is, there is no man that calls his wife to bed and she refuses him, except that the One who is above the heavens is displeased with her until he (the husband) becomes content with her.”
From the rights the husband possesses over his wife is that she fulfills the duty of tending to his household and not coming out from it except with his permission. The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The woman is the caretaker of her husband’s household and she will be questioned as to her responsibility.” [Reported by Al-Bukhaaree and Muslim]
Another right he possesses over her is that she fulfills the duties of the household and that she does not make him hire a female servant, which will cause harm and due to which there will be a risk of danger for himself and his children.
Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said commenting on Allaah’s saying: “Therefore the righteous women are devoutly obedient and guard in the husband’s absence what Allaah orders them to guard (i.e. their chastity).” [Surah An-Nisaa: 34]: “This mandates the unrestricted obligation of a woman obeying her husband, in all affairs, such as serving him, traveling with him, assisting him and other matters, as is indicated in the Sunnah of Allaah’s Messenger.” [1]
The great scholar, Ibn Al-Qayyim, said: “Those who say that it is obligatory for the woman to serve the husband use (this ayah) as proof in that those who Allaah directed His Speech to (on this occasion) considered this to be from al-ma’roof (good). But as for the woman relaxing and having the husband serve her, sweep, grind the flour, knead the bread, wash the clothes, fix the bed, and serve the household, then that is from al-munkar (evil).
And Allaah says: ‘And they (women) have rights (over their husbands) similar to those (of their husbands) over them.’ [Surah Al-Baqarah: 228]
And Allaah says: ‘Men are the protectors and maintainers over women.’ [Surah An-Nisaa: 34]
So if a woman doesn’t serve her husband, but instead he acts like a servant to her, then this means that she is the protector and maintainer over him.”
He further said: “For indeed Allaah obligated him to spend on her, to clothe her and to provide her with a place of dwelling in exchange for his enjoying her and her serving him, as well as what the habits of the spouses call for.
Likewise, the binding marriage agreements require that the spouses live in kindness. And kindness means a woman’s serving (her husband) and taking care of the inner affairs of the household.”
And he said: “And there is no difference as to whether the woman is prestigious or lowly, or if she is poor or rich. Just look at this woman who was the most prestigious of women in the world…” [2]
He is referring to Faatimah (radyAllaahu ‘anhaa) for she would serve her husband and come to the Prophet (sallAllaahu ‘alayhi wa sallam) complaining to him, but he would not complain about her.
Footnotes:
[1] Majmoo’ al-Fataawaa (32/260-261)
[2] al-Hadee (5/188-189)
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Ruling on Shaking Hands between Men and Women – Ibn Baz
The Ruling on Shaking Hands between Men and Women
AUTHOR: Imaam ‘Abdul-‘Azeez Ibn Baaz
SOURCE: Magazine of the “Islamic University” [Issue 2, 1390H]
PRODUCED BY: Al-Ibaanah.com
Cick the Below Link to read or Download PDF
The Ruling on Shaking Hands between Men and Women – Ibn Baz [PDF]
Question: “It has become very common amongst us in these days, when a man goes away on a journey and then returns, a group of women from his “group” come to him and greet him and kiss him and so on, during the days of ‘Eid, such as ‘Eid-ul-Fitr and ‘Eid-ul-Adhaa. Is this permissible?”
Answer: It is well known from evidences in the Qur’aan and the Sunnah,[1] that a woman must not shake hands with or kiss a male that is not a mahram to her, whether it is an occasion of celebration or when arriving from a journey or for any other reason. This is because the woman is ‘awrah (i.e. she must be covered) and a fitnah (i.e. a source of temptation). So she must not touch a man that is not considered a mahram [2] to her, regardless if it is her cousin or someone distant from her. And she must not kiss him or he kiss her.
We do not know of there being any difference of opinion amongst the scholars regarding the prohibition and rejection of this matter. This is because it is from the things that cause fitnah (trials and tests) and it is from the means that lead to what Allah has forbidden from the lewd and shameless acts and the customs that oppose the Divine Legislation. It is not permissible for the Muslims to remain upon these customs and to stay attached to them. Rather they must abandon them and fight against them. And they should give thanks to Allaah for having blessed them with knowledge of His Laws and for enabling him to abandon what angers Him.
Allaah sent the Messengers – at the head of whom was our prophet Muhammad – to call the people to single Allaah out in worship and to obey His commandments, and to abandon what He forbade and to fight against the evil practices (of old).
So it is obligatory to abandon such a practice (of shaking hands). And it is sufficient to give the greetings with speech, without touching or kissing. And there is much sufficiency in what Allaah has legislated and permitted for us over what He forbade and disallowed. Also, the greeting must be done while the woman is wearing the Hijaab, especially with the young females, because uncovering the face is not allowed. This is due to it being from the greatest part of a woman’s beauty that Allaah has forbidden her to expose, where He says: “And let them not expose their beauty, except to their husbands or their fathers or their husbands’ fathers…” [Surah An-Noor: 31]
And Allaah says in Surah Al-Ahzaab:
“And if you ask them concerning a matter, then ask them from behind a veil (Hijaab). That is purer for your hearts and for their hearts.” [Surah Ahzaab: 53]
And He says: “Say to your wives and your daughters and the believing women to let them draw (from) their jilbaabs, (placing it down) all over themselves. That is better that they be known (as free women), and so that they won’t be molested. And Allaah is All-Forgiving, the Bestower of Mercy.” [Surah Al-Ahzaab: 59]
And He says: “And the Qawaa’id (old women past age of child-bearing), who do not expect wedlock, there is no sin on them if they discard (i.e. take off) their (outer) garments, without doing so in a manner so as to show off their adornment immorally (tabbaruj). But if they refrain from doing that, this is better for them. And Allaah is the All-Hearer, All-Knower.” [Surah An-Noor: 60]
The “Qawaa’id” here refers to old barren women. Allaah explains that there is no sin on them if they decide to remove their outer garments from off their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly. But continuing to wear the veil is better for them, due to what it offers from distancing her away from fitnah.
And if they are going to expose their beauty wrongly, then they must not take off their outer garment, but instead continue to veil, even if they are old barren women.
So from all of this, we come to know that the young women are obligated to wear the Hijaab, by way of the veil, in all situations, whether they would be exposing themselves improperly or not. This is because the fitnah that can be caused by them and the danger of their unveiling is greater.
And since Allaah has forbidden the women from unveiling, then forbiddance of touching and kissing (male strangers) takes greater precedence. So it is an obligation to abandon all of this and warn against it, and to advise one another to abandon it. May Allaah direct all of us to what pleases Him and protect us from the things that bring about His Anger. Verily, He is the Most Magnanimous, Most Generous.
FOOTNOTES:
[1] Translator’s Note: From the several ahaadeeth clearly prohibiting shaking hands between men and women not related to each other (i.e. not mahaarim) are: The Prophet (saws) said: “That a man get struck with an iron needle in his head is better for him than that he touches a woman that is not permissible for him (to touch).” [Reported by At-Tabaraanee, Al-Bayhaqee and others and Imaam Al-Albaanee authenticated it in Silsilat As-Saheehah (1/447-448)] And the Prophet (saws) said: “Indeed, I do not touch the hands of women.” [At-Tabaraanee in Al-Mu’jam-ul-Kabeer(24/342) and authenticated in Saheeh Al-Jaami’ (no. 8054)] And ‘Aa’ishah (raa) said about the Prophet: “I swear by Allaah! The hand of a woman never touched the hand of Allaah’s Messenger – rather he would take the oath of allegiance from the women verbally.” [Saheeh Muslim (3/1489)]
[2] Translator’s Note: A mahram is a man a woman is permitted to uncover in front of, such as her husband, brother, father and all those other males mentioned in Surah An-Noor (24: 31).
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Breastfeeding One’s Child – ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan
[From the Al-Ibaanah publication: “Raising Children in Light of the Qur’aan and Sunnah” by ‘Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaikh Saalih Al-Fawzaan.]
10. Breastfeeding:
Afterward, the mother should focus on breastfeeding the newborn child until the age of weaning.
Natural milk from the mother has a huge effect in the health and upbringing of a child.Allah instructs the mothers to breastfeed their children for two complete years.This is for those wish to complete the period of breastfeeding. Allah says:
وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ ۚوَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚلَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗوَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
“The mothers shall give suck to their children for two whole years (that is) for those (parents) who desire to complete the term of suckling.”
[Surah Al-Baqarah: 233]
The reason for this is because the infant senses the affection of the mother while breastfeeding and he is in need of that.
Modern medicine has confirmed that there is a high percentage rate of disease and death for those children that were fed in their infancy with processed milk. Natural milk is also advantageous to the mother’s health in terms of mending the uterus after delivery and her digestive system.
Islam also encourages it for it permits the breastfeeding mother to break her fast in Ramadhan if the fast will have an effect on her breastfeeding.
Perhaps one of the reasons why many children are not affectionately attached to their mothers and why there is such widespread disobedience of them in these times is due to the lack of using natural milk and the high use of processed milk.
Since breastfeeding has such an effect on the child being breastfed, the Prophet (sallallaahu ‘alayhi wa sallam) prohibited Muslims from employing a dumb woman for the purposing of breastfeeding one’s child.
Ibn Qaasim, may Allah have mercy on him, said in Haashiyat-ur-Rawd commenting on this hadeeth: “This is since breastfeeding has an effect on an individual’s nature.”Then he said: “Al-Qaadee mentioned that whoever is breastfed from a stupid woman, the child too will come out being stupid. And whoever is breastfed from a woman with bad manners, it will pass onto him. And whoever is breastfed from an animal, he will come out senseless, like an animal.”
Ibn Qudaamah, may Allah have mercy on him, said in al-Mughnee: “It is said:‘Breastfeeding changes personalities.’”
So how much more so for those who are fed formula milk which one does not even know the source from where it came or who processed it?
By ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan
Source: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 33-34)
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Advice to the Male-Guardians of Women – Shaikh Saalih Al-Fawzaan
Shaikh Saalih Al-Fawzaan was asked:
“What is your advice to the male guardians of certain women that are lax when it comes to the issue of the Hijaab and who are engrossed in exposing their alluring bodily features to male-strangers in the markets and other places? What is the role of a woman’s male guardian in safeguarding her Religion?”
So he replied:
“Allaah says: ‘Men are the protectors and maintainers of women because Allaah has favored some of them (i.e. men) over others (women).’ [Surah An-Nisaa: 34] Allaah has enabled and entrusted men to take care of and be responsible for women. And He commanded the women to obey Him and forbade them from disobeying Him. This includes the Hijaab.The Hijaab is one of Allaah’s commandments. So therefore it is an obligation on her male-guardian to require her to wear it, regardless is he is her direct male-guardian such as her father, son, brother or someone who has guardianship over her, or if he is the general guardian, such as the Muslim ruler who may mandate the Muslim women to wear the Hijaab.
So the Muslim ruler may oblige the women of his country to wear the Hijaab, in the general sense, while the male guardians in charge of households may oblige the women who live in their homes to wear the Hijaab (in the specific sense). They are responsible for these women. If the women knew that the general ruler in charge of her affairs as well as her specific male-guardian oblige her to obey Allaah and abandon disobeying Him, she would not put up any resistance in these matters. But when the male-guardians show laxity in these matters, the women become audacious. And there are callers to evil, lewdness, and hypocrisy behind them who encourage them to unveil and take off the Hijaab.
So the matter today is dangerous. It is incumbent upon a woman’s male guardians – both the general and the specific ones – to assist and aid one another in obliging the women to abide by the Hijaab. It is also an obligation upon the male guardians, may Allaah grant them correctness, to silence the tongues of those who invite to evil and corruption – those who call to unveiling and to the removal of the Hijaab. This is what Allaah has entrusted them with.”
[Ta’ammulaat fee Awaakhir Surat-il-Ahzaab: 47-48]
Source : Al-Ibaanah.com
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
[eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh
Natural Blood of Women
By Shaykh Muhammad bin Salih Al-Utheimeen
الدماء الطبيعية للنساء
الشيخ محمد بن صالح العثيمين
Translated & Researched by Dr. Saleh-As Saleh
Published & Distributed by Daar Al-Bukhari
Click the below Link to read the Book in PDF Format
Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]
Table of Contents:
- Introduction
- Chapter One: The Meaning of Menses
- Chapter Two: The Age at which Menses Starts & Ends
- Chapter Three: Changes In The State Of Menses
- Chapter Four: Laws About Menses
- First: Menses and Salat (Prayers)
- Second: Menses and Fasting
- Third: Menses & Tawaff Around The Ka’ba
- Fourth: Exemption From The Farewell Tawaff
- Sixth : Menses & Legal Sexual Intercourse
- Seventh: Menses & Divorce
- Eighth: Menses & The Idda of Divorce
- Ninth: A Free Uterus
- Tenth: Obligation To Have Ghusl
- Chapter Five: Istihadah
- Several States of Istihadah
- The One Who Resembles The Mustahadah
- Rulings About The Mustahadah
- Chapter Six: Nifass And Its Rulings
- The Laws of Nifass
- Chapter Seven: The Use of Haid-Inhibitors/Stimulants
- Chapter Eight: The Use of Contraceptives
- Chapter Nine: The use of Abortive means
- Ending Remarks
- Appendix – Question & Answers
Visit the Link below to Listen to the audio
AbdurRahman.Org 
You must be logged in to post a comment.