Ibn Baz about Anasheed

Scholar: Imâm ´Abdul-´Azîz bin ´Abdillâh bin Bâz
Source: binbaz.org.sa/mat/17946
Reference: Darulhadith, Sweden
Uploader: afatwa.com (site is down)

Question: Is it allowed to listen to Islâmic Anâshîd?

Shaykh Ibn Bâz: No. If these Anâshîd are sound and are in accordance with the Sharî’ah and are free from sins, then they are considered as allowed.

Ibn Uthaymeen about Anasheed

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: al-Liqâ’ ash-Shahrî (11)
Reference: Darulhadith, Sweden
Audio and translation courtesy of afatwa.com (site is down)

Question: There are some Islâmic Anâshîd that are sung together with tambourines (daff). They lead to enthusiasm and consist of good meanings. What is your opinion on it?

Shaykh Ibn ‘Uthaymîn: A lot is said about Islâmic Anâshîd. It was a long time ago I listened to them. They were okay when they first emerged. They were free from tambourines. They did not cause any tribulations and they were not sung in accordance with forbidden melodic tones. They have evolved through time. They began to be combined with percussion instruments, it may have been tambourines or something else. Subsequently, they further evolved and started to be sung with beautified, trying voices. Later on, they evolved even more and started to be sung as the forbidden songs. That is why I am not comfortable with them. It cannot be said that all of them are allowed just as it cannot be said that all of them are forbidden. They are allowed if they are free from the things I have mentioned. Nevertheless, if they are combined with tambourines, beautiful, trying voices or forbidden melodic tones, then they are not permissible to listen to.

Are the Kuffar (disbelievers) our brothers in humanity? Was Pharaoh also? – Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1431-04-14/2010-03-29
Reference: Darulhadith.com
Translation and Video Courtesy: aFatwa.com (site no more exists)

Question: There are those who say that the Kuffâr (disbelievers) are our brothers in humanity and not in the religion. Is this true?

Shaykh al-Fawzân: It is not sufficient with the humanity. One does not speak like that in order to please them or to gain their sympathies. One does not speak like that. One says that they are our enemies and not that they are our brothers in humanity. One says that they are our enemies. What is the benefit of a human fraternity if they are our enemies in the religion? What does it benefit? Pharaoh was also a human. Right? Was he also our brother? We do not say that.

Read More: http://salaf-us-saalih.com/category/islam/dealings-with-non-muslims/

But Zakir Naik Says Non Muslims Are Our Brothers In Humanity – Nonsense Refuted , Check out @ http://safeshare.tv/w/RfrCPlKswf

To listen to the lectures of Ahl-ul-Bid’ah and to read their books is as sitting with them – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1427-11-19/2006-12-10
Reference: Darulhadith.com
Translation & video: aFatwa.com (site not exists now)

Question: Does the one that listens to the cassette tapes of Ahl-ul-Bid’ah or reads their books in order to know what they believe fall into sitting with innovators?

Shaykh al-Fawzân: It is as sitting with them or maybe even worse. But if he is learned and armed with knowledge and listens to them or reads their books to refute them and warn against them, it is okay.

However, were he not to have knowledge and insight and wants to read them or listen to them, it is not allowed. It will get stuck into his head and he has nothing to repel it with. It is not allowed for him to listen to them if he cannot defend himself against these poisons and evilnesses.

Morehttp://salaf-us-saalih.com/category/islam/ahlul-bidah/

Children below 6 having their pants below the ankles: The ruling? – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://sahab.net/forums/showthread.ph…
Reference: Darulhadith.com
Translation & video: aFatwa.com

Question: Is a boy who has not reached the age of six allowed to wear the pants below the ankles?

Shaykh al-Fawzân: No, it is not allowed with Isbâl. A child should be raised in accordance with the Sunnah. One should not let it practice Isbâl.

Check Others @ http://salaf-us-saalih.com/category/islam/isbaal/

We love Jihad and wish for it, but this is not Jihad! This is destruction! – Shaykh Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source & reference: Darulhadith.com
Translation & video: aFatwa com (site no more exists)

Shaykh al-Fawzân: We love Jihâd and wish for it, but this is not Jihâd! We have said that this is not Jihâd. This is destruction! Is it Jihâd to kill people without due right? He even kills himself without due right. Is this Jihâd? This is not Jihâd. Jihâd has rulings, conditions and rules. It is the Muslim ruler who leads and calls to it.

Even the israelites said to their prophet:

“Send to us a king, and we will fight in the way of Allah” (2:246)

They didn’t go armed to fight on their own:

“Send to us a king, and we will fight in the way of Allah” (2:246)

I.e. a leader. Who did they ask it from? One of their prophets, the ruler.

Jihâd, which is one of the disposals of the ruler, is referred to the ruler. He is the one who orders it and takes on it. He is the one who recruits armies and prepares weapons. Allâh said:

“… by which you may terrify the enemy of Allah and your enemy…” (8:60)

He did not say you should terrify the Muslims and those one has a treaty with. He said:

“… by which you may terrify the enemy of Allah and your enemy…” (8:60)

The Salaf did not used to sing Anasheed and call them as “religious” – Shaykh al Albaani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: As’ilah wa Fatâwâ al-Imârât (2)
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Shaykh al-Albânî: There are no doubts that poetry exists in Islâm. The messenger (sallâ Allâhu ‘alayhi wa sallam) said:

“There is poetry that most certainly is wisdom.”

However, that one sings the poetry and calls it as “Anâshîd” and “Religious Anâshîd”, then it is something our righteous Salaf (predecessors) did not know of at all. This, in fact, has a connection to the principle we mentioned earlier and which is a summary of that which the scholars always speak of in similar contexts, namely:

All good lies in following the earlier ones and all evil lies in that which the later ones have innovated

The Salaf did not used to sing Anâshîd and call them as “religious”.

 _____________________________

As a side note, the Shaykh (al-Albânî) deemed singing to be allowed on some occasions, when he said:

“In these Hadiths and narrations exists an apparent evidence for it being allowed to sing without music on some occasions such as when one is thinking about death, longs for the family or home country, relaxes a little, gets away from the difficulties of the trip and the like.” (Tahrim-ul-Alat, p. 129, afatwa.com)

Related Linkhttp://salaf-us-saalih.com/category/islam/nasheed/

“Our Brothers Die Everywhere, don’t Obey the Rulers in this” – Answered by Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Reference: Darulhadith, Sweden
Translation & Video by aFatwa.com (site is down)

Question: There are those who incite the youths and say that our brothers are dying everywhere. They call in the name of Jihâd and that one shouldn’t obey the ruler in this (I.e. in Jihâd). Can you say something regarding this matter?

Shaykh al-Fawzân: Shall we then also kill our own children, tear our homes apart and kill the Muslims if our brothers die everywhere? They rejoice in this. They rejoice in getting our brothers into these countries. They rejoice over these homicide-attacks in our countries. Is this Jihâd? Does this affect our enemies? It only affects us. It only affects the Muslims.

Jokingly divorcing one’s wife: The ruling – Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.af.org.sa/node/13728
Reference: Darulhadith.com
Translation: aFatwa.com (site not exist now)

Question: What is the ruling regarding me saying to my wife that she is divorced jokingly with laughter?

Shaykh al-Fawzân: There is no joking or laughing when it comes to the divorce. Its joking is seriousness, as the prophet (sallâ Allâhu ‘alayhi wa sallam) said. If you jokingly tell her that she is divorced, she is divorced.

There is nothing in Islam called as “Religious Songs” (Qasâ’id Dîniyyah) – Shaykh al-Albaani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (15)
Reference: Darulhadith, Sweden
aFatwa.com (site is down)

Questioner: What is the ruling on singing religious songs (Qasâ’id Dîniyyah) aloud in the mosques during religious holidays?

Shaykh al-Albânî: First and foremost, there is nothing in Islâm called as “religious songs”.

Secondly, it is not allowed to disturb the worshipers in the mosque even if it be with Qur’ân-verses. What should then be said about songs that are allegedly religious? They have even more right to be disallowed. The prophet (sallâ Allâhu ‘alayhi wa sallam) said:

“O people! Each one of you is having a conversation in seclusion with their Lord. No one from among you should trouble the other and no one from among you should raise his voice when he reads over the voice of the other.” (Ahmad 3/94)

It is said in another narration:

“…when he reads the Qur’ân.”

Questioner: They compare this with the poetry of Hassân bin Thâbit.

Shaykh al-Albânî: The poetry of Hassân bin Thâbit? Is that a religious song? I say to you that there is nothing that is called as ‘religious songs’. As for the poetry in which the messenger (sallâ Allâhu ‘alayhi wa sallam) is defended, then say as you wish, but you should not sing and let it constitute a religious aspect. It should be read in the same way as you mention Allâh and ask for blessings and peace over the messenger (sallâ Allâhu ‘alayhi wa sallam).

Questioner: How can there not exist Islâmic and religious songs when one sings about Islâm and Islâmic characters?

Shaykh al-Albânî: Did this, what you are speaking of, exist with our righteous Salaf? We will treat you with leniency – may Allâh forgive you and me. Did this type exist with the Salaf?

Questioner: What type?

Shaykh al-Albânî: The type you are referring to… Why are you not speaking? [Everybody laughs]

Questioner: The purpose of poetry and Arabic songs…

Shaykh al-Albânî: Excuse me. I do not want you to repeat your earlier speech. I understand what you are saying. I want you to concisely answer my question: Was this known with the righteous Salaf?

Questioner: In the past? No.

Shaykh al-Albânî: There it is! You are now beginning to talk, after having been silent.

Questioner: No, I wasn’t silent.

Shaykh al-Albânî: No worries, no worries [Shaykh laughs]. That which was enough for them is thusly also enough for us.

Related Linkhttps://abdurrahman.org/category/islam/nasheed/

Shaykh al Fawzân about Facebook Twitter and WhatsApp

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan. ws/sites/default/files/lsm–14330124.MP3 ( site no more exists)
Date: 1433-01-24/2011-12-20
Reference: Darulhadith.com
Translation & video: aFatwa.com ( site no more exists)

Question: What is the ruling on internet softwares and methods of communication such as WhatsApp, Twitter, Facebook and other that basically consist of all sorts of things and how should we raise our children in relation to these things?

Shaykh al-Fawzân: One should stay away from them as good as one can. One should stay away from them and avoid them. They affect ways of thinking. They affect vigilant people who see how these matters criticize the religion and the scholars. They will affect and trouble them. One should stay away from them as good as one can.

As for the person who has capacity, knowledge and insight and is able to differentiate between good and evil and intends to adopt the good and spread it and warn against the evil and refute it, then it is Okay and a good deed.

However, it is risky and difficult to escape from unscathedly. It is in any case safer and sounder to avoid them and stay away from them.

Check out the Dangers of TV, Internet & Smart Mobile
http://salaf-us-saalih.com/category/islam/tv-internet-mobile/

The purpose of the lectures is reached without picture-making – Shaykh al-Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/sites/default/file…(site doesn’t exist now)
Date: 1431-05-27/2010-05-10
Reference: Darulhadith.com
aFatwa.com (site doesn’t exist now)

Question: Does the person who takes pictures during lectures and lessons fall under the Hadîth [about picture-making]…

Shaykh al-Fawzân: Yes, yes he does. There is no benefit in picture-making. Lectures are recorded, heard and written down. The purpose is reached without picture-making.

Read or Listen More at the Link below

http://salaf-us-saalih.com/category/islam/picture-making/

Ruling Regarding Funny Lectures So That The Youths Can Like Islam And Its Call – Shaykh Salih Fawzan

Scholar: Allâmah Sâlih bin Fawzân al-Fawzân
Source: alfawzan.ws/node/12894
Date: 1431-08-21/2010-08-01
Reference: Maktabah Darulhadith.com
aFatwa.com (site is down)

Question: Is it a correct method to call towards Islâm through funny lectures so that the youths can assimilate and like the call (Da’wah) and the straight path?

Shaykh al-Fawzân: Religious matters should not be mixed with these factors. The religious matters are serious, determined, and elucidative. They should not be mixed with comedies and entertainment. This has been introduced by some people who wrongfully deem themselves to be callers.

The messenger (sallâ Allâhu ‘alayhi wa sallam) did not call the people by way of these matters. He recited the Qur’ân unto them. He called them, ordered them and forbade them. He did not offer them comedies and similar tasteless matters that are used these days by those who subscribe to the Da’wah.

Polygyny (Having more than one Wife) for the Sake of Enjoyment? – Shaykh al-Albani

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (521)
Reference: Darulhadith.com
Translation & video: aFatwa.com (site is down)

Questioner: As soon as a man receives more money, he thinks of polygyny. His purpose is not to build a family. His purpose is enjoyment.

Shaykh al-Albânî: That is good. That is good. That is good.

(the gathering and the shaykh laugh)

Question: Does he not fall into something?

al-Albânî: Do you want to say that he falls into Haram? His purpose is allowed and he does not fall into any prohibition. However, we order him to add a recommended factor to this allowed deed. We order him to increase the Ummah of Muhammad (sallâ Allâhu ‘alayhi wa sallam) so that he is rewarded more with his Lord when he raises his offspring.

Check More @ Polygyny – http://salaf-us-saalih.com/category/islam/polygyny

Free Mixing and crowding on the buses/trains/undergrounds – Imam Ibn Uthaymeen

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: http://www.ibnothaimeen.com/all/noor/…
Translation and Video by  aFatwa.com (site is down)

Question: In our country the means of transport are in groups and mixed and sometimes touching some women might occur accidentally or unwillingly in result to the crowding, so are we sinful upon that? And what do we do when we don’t have any other way (in transport) and we are in need of it?

Shaykh Ibn ‘Uthaymîn: What is obligatory upon the man is to avoid touching women meaning to crowd (women) where his body touches/attaches to their bodies even behind a barrier. As that is a call to fitna and the human is not infallible, as he could see himself to be cautious regarding these matters and not being affected by it however;

Shaytân circulates in the body of a son of Adam as his blood circulates in it.” (Bukhârî).

So perhaps he makes a move that will corrupt his way. Therefore, if the human is compelled into this like a necessity that is inevitable and he is diligent knowing that he will not be affected (by the fitna) then I hope that there’s no harm upon him. However in my opinion I think that he is not forced into this an inevitable necessity as he can look for a place that is not near a woman even if he stood up . And by that he will get rid of this matter that will bring fitna. And what is an obligation is that he fears Allâh Almighty the best way he can and not belittle these matters. And we also hope from those who organize the means of transportation to make a specific place for women so men cannot reach them.

Check Othershttps://salaf-us-saalih.com/category/islam/free-mixing/

Ruling on Peaceful Demonstrations – Shaykh Saalih al Fawzan

Demonstrations only became known through the West | Shaykh al Fawzan
Translation and Video Courtesy : aFatwa.com (site is down)

 

Shaykh Ibn Uthaymeen about the Arab rulers

Shaykh Ibn ‘Uthaymeen about the Arab rulers (exclusive, detailed Fatwâ)

Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (51 B)
Reference: Darulhadith.com
Translation and Video by aFatwa.com (site is down)

Question: There is a matter it is written much about and it goes by the name “Ahl-us-Sunnah wal-Jamâ’ah” while in fact it is the methodology of Khawârij. We would like to confirm this matter with you. It is namely about the general legislation the rulers are judged by. They argue with your Fatwas in “al-Majmû’ ath-Thamîn” and that this deed is clear disbelief since it is about Tabdîl, replacement. This opinion is also attributed to Shaykh Muhammad bin Ibrâhîm [Âl ash-Shaykh] (rahimahullâh). In order for the answer to be explicit and clear, the question goes as follows; does one take into consideration the factors that hinder from Takfîr or the Iqâmat-ul-Hujjah which Ahl-us-Sunnah wal-Jamâ’ah put as a condition for the one who rules by a general legislation rather than the law of Allâh?

Shaykh Ibn ‘Uthaymîn: A factor that hinders from Takfîr shouldn’t exist when a person performs a disbelieving deed [I.e. if we are to do Takfîr]. It is therefore mentioned in the authentic Hadîth when the prophet (sallâ Allâhu ‘alayhi wa sallam) was asked if they should fight against the rulers that he said:

“Except if you see clear and explicit disbelief of which you have proof from Allâh.”

The disbelief has to be clear and known and it shouldn’t be possible to misunderstand it. If one can misunderstand it, then one doesn’t do Takfîr on the person who falls into it (this deed) EVEN IF THE DEED IS DISBELIEF. There is a difference between the speech and the speaker and (between) the deed and the doer. The deed can be a defiant sin without the person (whom performs it) being a defiant sinner because there is an obstacle that hinders him from being it. It can also be disbelief without the person being a disbeliever because there is an obstacle that hinders him from being is (I.e. a disbeliever).

It was nothing other than this unsound misinterpretation that made the rebellion of the Khawârij harm the Islâmic Ummah. Khawârij get the idea that the deed is disbelief and (thusly) they revolt, which they said to ‘Alî bin Abî Tâlib. They were together with ‘Alî bin Abî Tâlib against the army of Shâm. After the peace treaty between ‘Alî bin Abî Tâlib and Shâm, Khawârij revolted against him after having been with him. He fought against them and killed them and all praise is due to Allâh. The point lies in the fact that they revolted against him and said:

“You have judged by something other than the law of Allâh. You have let the human judge.”

As a result thereof, they revolted against him. Thus, the catastrophe of the Ummah is because of this misinterpretation. A person can mistakenly get the idea that something is clear and explicit disbelief and revolt (due to it). It is possible that the deed really is disbelief without its doer being a disbeliever because of an obstacle (I.e. ignorance, compulsion etc). The rebel believes that this person is free from excuses and (thus) does the likes of these revolts.

Therefore, a person has to make sure not to be in a hurry with making Takfîr or Tafsîq upon the humans. There is a risk that a person falls into a clear, defiant sin without knowing about it. When he finds out that it is forbidden, he thanks you (Jazâk Allâhu khayr) and leaves it. Does this exist? Yes, beyond the shadow of a doubt [it does]. How can I then judge a person to be a defiant sinner while he hasn’t received the truth?

Those you accuse among the Arab and Muslim rulers can be excused. They have perhaps not received the truth. They maybe have received it while at the same time somebody made them misunderstand the matter. Thus, one has to be sensible when it comes to this matter.

Let us say that all of the conditions have been met for us to be allowed to revolt in the way that we have seen clear and explicit disbelief of which we have proof from Allâh. It is a condition to have seen it. The disbelief is a condition. That it is clear and explicit is a condition. That we have proof of it from Allâh is a condition. These are four conditions. His (sallâ Allâhu ‘alayhi wa sallam) words “except if you see…” are there so that one doesn’t fall victim to baseless rumours. It means that one should be convinced. The word “disbelief” (Kufr) is there so that one doesn’t get hung up on a defiant sin. If the ruler is a sinning alcoholic without having fallen into disbelief, then it is not allowed to revolt against him. The words “clear and explicit” mean that it is definite and that it (the Kufr) can’t be misinterpreted. The fourth is “of which you have proof from Allâh”. It should thusly not only be definite according to us. Rather, we should base ourselves on clear and definite evidence. These four conditions are the conditions for it to be allowed to revolt.

However, there is a fifth condition for the revolt to be obligatory. Is it obligatory for us to revolt against the ruler just because it is allowed? One has to consider the advantage. Are we able to overthrow him? [If yes] then in this case we revolt. If we are unable, then we do not revolt. All religious duties are only [duties] if they are doable.

Moreover, if we are able to revolt, then there is a risk that the disadvantage is greater and worse than if this leader were to keep his (position as a) leader. If we revolt against him and he wins, we become more humiliated while he becomes even worse in his transgression and disbelief.

These matters require common sense and that it is tethered with the Sharî’ah and that it isn’t led by emotions. We are in need of emotions in order to have enthusiasm and we are in need of the Sharî’ah to curb us. We have to have brakes. A car without brakes will crash and a car without power doesn’t drive.

Further Links

Condemning the Rulers from the Pulpits – Imam Ibn Baz

Scholar: Imâm ´Abdul-´Azîz bin ´Abdillâh bin Bâz
Source: sahab.net/forums/index.php?showtopic=127­880
Reference: Darulhadith.com
aFatwa.com

Question: Does it belong to the methodology of the Salaf to condemn the leaders, mention their errors and backbite them from the pulpits? How does one advise the rulers according to the methodology of the Salaf? How should it occur?

Shaykh Ibn Bâz: This question has been posed several times. It does not belong to the methodology of the Salaf to mention the shortcomings of the rulers from the pulpits. It leads to revolts and that people refrain from hearing and obeying in that which is allowed. It leads to something that only harms and benefits nothing.

Salaf’s followed methodology is to advise him in seclusion, write to him and let the scholars contact him so that they can lead him to that which is good.

The sins should be mentioned without the mentioning of the sinner. Fornication, spirits and interest [all of these] should be condemned without condemning the one who falls into them. It is enough that one condemns the sins and warns against them without mentioning the sinner, regardless if he is the ruler or anybody else.

When the tribulation of ‘Uthmân’s (radhiya Allâhu ‘anh) time broke out, some people said to Usâmah bin Zayd (radhiya Allâhu ‘anh):

“Will you not condemn ‘Uthmân?”

He answered:

“Should I condemn him amongst the people? I will condemn him in seclusion without opening the gate of evil to the people.”

When they initiated the evilness in the time of ‘Uthmân (radhiya Allâhu ‘anh) and condemned him publicly, the tribulation, battles and corruption became a fact. To this day one finds traces of all that. It led to the Fitnah between ‘Alî and Mu’âwiyah. ‘Uthmân and ‘Alî were killed because of it. Many companions and others were killed because of the public condemnation. As a result, the people started hating their ruler and killed him.

Can a Woman get Married without a Wali (Guardian) ? – Imam Ibn Uthaymeen

Scholar: Allamah Imam Muhammad bin Salih bin Uthaymin
Source: ibnothaimeen.com/all/noor/article_6493.shtml
Video by: aFatwa.com (site is down)

Question: Is it permissible for the virgin woman who has no wali (guardian) or without his presence to marry herself off or not? And is there in this ruling a difference between a virgin or a previously married whether divorced or widowed?

Shaykh Ibn ‘Uthaymin: It is not permissible for the woman to marry herself off or others whether she is a virgin or previously married.

And that is because Allâh, Glorified and Exalted, has made the contract of marriage in the hands of other than the woman as He said:

{And do not marry polytheistic women}
(The Qur’ân, interpretation of the meaning 2:221)

In men He said

{And do not let marry polytheistic men}
(The Qur’ân, interpretation of the meaning 2:221)

and He added that the marriage is for the husband himself but with the women He said:

{And do not let marry polytheistic men [to your women] until they believe.}
(The Qur’ân, interpretation of the meaning 2:221)

So He made the marriage in the hands of other than the woman and He, Glorified and Exalted, said:

{Do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis.}
(The Qur’ân, interpretation of the meaning 2:232)

And from the narration of the Prophet, peace & blessings of Allâh be upon him:

There’s no marriage without a wali (guardian).” (Bukhâri)

So that is the proof of the narration that there’s no other option for the woman than with a guardian marrying her off.

As from the point of view then the woman is deficient in intellect and religion as she is limited in thinking and she is also weak in religion and I say this from the narration of the Messenger of Allâh, peace & blessings of Allâh be upon him:

I have not seen anyone more deficient in intellect and religion than you. A cautious sensible man can be led astray by some of you.” (Bukhâri)

And from the saying of Allâh Almighty:

{Men are in charge of women by [right of] what Allâh has given one over the other and what they spend [for maintenance] from their wealth.}
(The Qur’ân, interpretation of the meaning 4:34)

And if it wasn’t for the deficiency of the woman then a man would not be in charge of her but rather in the âyah:

{by [right of] what Allâh has given one over the other}
(The Qur’ân, interpretation of the meaning 4:34)

So if the woman was in such description, as the Qur’ân and Sunnah indicated, from deficiency of intellect and religion then she is in need of a guiding guardian who knows the appropriate/capable and knows the interests of marriage and knows who the woman is for him until he decides to marry her off or refrain (from such). This is why there should be a guardian for the woman to marry her off within the known requirements to the people of knowledge.

And the woman shall not marry herself off whether she is a virgin or previously married. However, there is an issue that should be noted/addressed which is that a woman must be asked for permission and consent whether she was a virgin or previously married and whether the one who marries her off is her father or anyone else. And the most correct saying is that it is not permissible for the man to marry his daughter off or anyone else until she agrees upon that husband and gives permission.

However, if she is a virgin then her permission is enough by being silence and if she stated/uttered to agree then that is better/complete however being silent is enough. And if she is previously married then she must state (speak) to agree and says ‘Yes’ that she agrees to marry this man.

And as for the guardian whether it is the father or anyone else, he must describe the suitor to the woman with a description that will take her to know him (suitor). So he does not say ‘do you want me to marry you to such’ until he clarifies to her the situation of this man and his description because as much as the man wants in a woman in beauty and righteousness, a woman wants this too in a man in beauty and righteousness. Therefore the man must clarify to the woman whose permission is sought (for marriage) in a way which takes her to know him but vagueness will not lead to the goal. Of course if the woman trusts fully her guardian and will suffice with what her guardian sees and she asked for example ‘are you happy/convinced with him (the suitor)’ in regards to his religion and to his manners then this would suffice if she trusts him and she is pleased with what he (guardian) is pleased with.

Ruling on Chat Smilies (Emoticons) – Shaykh Zayd al-Madkhali

Scholar: Allâmah Zayd bin Muhammad al-Madkhali
Source: salafishare.com/arabic/25AVBU2E9PBD/OP2IU3D.rm
Reference: Darulhadith, Sweden
Audio and translation courtesy of: afatwa.com (site is down)

Question: What is the ruling on smilies on computers that are used when brothers chat with each other? These symbols represent ones expressions; to press on a happy smiley symbolizes happiness and to press on a sad smiley symbolizes agitation.

Allamah Zayd bin Muhammad al-Madkhali (rahimahullaah)

These emoticons are baseless in the Sharî’ah. There is no need of embodied figures except in need, which it (this situation) isn’t. Thus, these smilies are baseless. If these two persons are in need of each other, they can speak via some other method. As for smilies that stand for happiness and anger, then they do not belong to the methodology of Ahl-us-Sunnah wal-Jamâ’ah.

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