SINCERE ADVICE FROM SHEIKHAH AL-WAADI’EEYAH….

This is the response to what the Sheikhah Umm Abdillah Al-Waad’eeyah, may Allah preserve her, had when a flyer was shown and translated to her, for a sisters beauty and spa gathering in the west. The request was made to the sister Umm Abdillah Al-Britaaniyah, may Allah preserve her, to ask the Sheikhah about this issue.

The response from the Sheikhah:

All praises are due to Allah. And may the prayer and peace be upon the Messenger of Allah (may the peace and blessings of Allah be upon him). I bear witness that there is no deity worthy of worship except Allah alone without any partners, and I bear witness that Muhammad (may the peace and blessings of Allah be upon him) is his slave and messenger. To proceed:

Firstly, it is upon every Muslim woman to know that Allah has made it obligatory upon her to remain at home. As He has said:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ ٣٣:٣٣

“And stay in your homes (Oh you women) and do not display your adornments or beauty like the days of Ignorance”

So this is the foundation, however if it becomes necessary for her to leave her home then there is no objection. Provided that she leaves for a reason permitted by the legislation of Al-Islaam. This is because of the speech of the Prophet:

قد أنِنَ الله لكُنَّ أنْ تُخْرُجْنَ لِحَوائِجِكُنَّ

“Indeed it has been permitted for you (women) to leave your homes”

Collected in the Saheeh of Imaam Muhammad bin Ismaa’eel Al-Bukhaari #5237

Thirty-Three Lessons From Surah Yusuf

Shaykh Abdur Rahmaan Naasir Al-Sa`di

“Tayseer Al-Kareem Ar-Rahmaan”

As-Shaykh Abdurahmaan Ibn Naasir As-Sa’dee states in his tafseer “Tayseer Al-Kareem Ar-Rahmaan” (pg. 408 – 412) regarding the last ayah of surah Yusuf wherein Allah subhaanahu wa ta’la says, “Indeed in their stories, there is a lesson for men of understanding.”
Thisstory is from the best of stories because of what it relates from thevarying phases of life; from trial to tribulation, from being tested tobeing blessed, from humiliation to grandeur, from slavery to kingship,from division to unity, from grief to joy, from superfluity to famine,from famine to glut, from hardship to ease, and from denial toaffirmation. So blessed be the One who revealed it in the best mannerpossible.

From amongst the lessons derived from this surah are:

1. Theknowledge of interpreting dreams is a very important branch ofknowledge that Allah gives to whom he pleases from His servants. Andmost of them (dreams) are based on symbols that are ambiguous inmeaning and in description. For indeed the significance of the sun, themoon and twelve stars bowing to Yusuf, is that these lights are thebeauty of the sky, and from them emanates benefit. Likewise theprophets and the scholars are the beauty of this earth, and by themmankind is guided through darkness just as they do by the light of thestars, the sun and the moon. Moreover, since the source of this lightis his mother and father, hence it is very befitting that the moon andthe sun symbolize his parents, for from them emanate the greatest lightfrom which he and his brothers are off-springs. Thus, the sun, which isa feminine noun, symbolizes his mother and the moon, which is amasculine noun, symbolizes his father, and the stars symbolize hisbrothers.
2. Thesignificance of the dream of his fellow prison mate who saw himselfpressing wine, is that the one who does such work is usually theservant of someone else. Thus he interpreted it to mean that thisprison mate would be a servant for the king, and this would guaranteehis freedom from prison. Regarding the significance of the dream of theone who saw birds eating bread from the top of his head, Yusufinterpreted this dream as a indication that he will be crucifiedbecause the skull protects the brains and once a person is crucifiedand left in the open, the brains will become exposed, thus the birdwill eat it.
3. Thereinare evidences of the truthfulness of the prophethood of ProphetMuhammad (Peace be upon him), for he narrated to his people this longstory and he never read the previous books nor learned from any one.
4. Oneshould distance oneself as much as possible from situations that canlead to an evil outcome. Also the permissibility of not disclosing whatone fears might harm them based on the statement of Ya’qûb to Yusuf, “He (the father) said: “O my son! Relate not your vision to your brothers, lest they arrange a plot against you.”
5. Thepermissibility of a person mentioning to someone else, as a means ofsincere advice, a matter that is disliked based on the ayah, “Lest they arrange a plot against you.”
6. Theblessing that Allah bestows upon the servant is not simply restrictedto that particular individual, rather it is a blessing that encompasseshim, his family and his friends. And whatever good is obtained isbecause of that person based on the statement of Allah, “Thus willyour Lord choose you and teach you the interpretation of dreams (andother things) and perfect His Favor on you and on the offspring ofYa’qûb (Jacob), as He perfected it on your fathers, Ibrahîm (Abraham)and Ishâque (Isaac) aforetime. Verily, your Lord is All-Knowing,All-Wise.”
7. Theimportance of being cautious of the evil results of sins, because onesin often leads to many others. For the brothers of Yusuf tried varyingplots when they wanted to separate him from his father; they lied manytimes, they falsified the blood on the shirt, they came at nightpretending to cry, and all of this is as a result of one sin, one thingleading to a next.
8. Thematter that really counts in the life of the servant is the successfulending and not the deficient beginning. For the children of Yacub didwhat they did in the beginning which was a very reprehensible act, thentheir affair ended in sincere repentance, complete forgiveness fromYusuf and their father, and du’a was made for them to be forgiven andhave mercy upon.
9. Someevil are lesser then others and committing the least or lesser evil isalways better. For when the brothers of Yusuf agreed to kill him orthrow him in the well, one of them said, “Kill not Yûsuf (Joseph), but if you must do something, throw him down to the bottom of a well.” Thushis suggestion was better in comparison with those of his brothers (inspite of it still being an evil one) and because of this he lessenedthe greatness of the sin they committed.
10. Thereis no sin on a person that buys, sells, or uses anything that isconsidered as merchandise according to prevailing business practices.Nor is the one who is not aware how this merchandise was obtainedguilty of any sin. For the brothers of Yusuf sold him, which was aharaam, impermissible transaction, then he was found by a caravan ofpeople who took him to Egypt and sold him there as a slave, and inspite of all this Allah referred to him as ”merchandise.”
11. Oneshould be careful to avoid being secluded with women whom may be acause of fitnah, and one should also be cautious of the love forsomeone that may be harmful. For the wife of the king did what she didbecause of her infatuation with Yusuf that lead her to try to seducehim, tell lies about him and cause him to be imprisoned for a longtime.
12. Theinclination that Yusuf would have had for the woman, but resisted itfor Allah’s sake is what actually brings him closer to Allah. Becausethis type of inclination is from amongst the soul’s evil suggestion andit is something that happens naturally to most of mankind. However, thelove and fear of Allah overpowered the call of fulfilling desires.Thus, he is from amongst those “who feared standing before his Lord, and restrained himself from impure evil desires, and lusts.” And also from amongst the “sevenwhom Allah will shade in His Shade on the Day when there is no shadeexcept His Shade: a man who is called by a woman of beauty and position[for illegal intercourse], but be says: ‘I fear Allaah.”

When We Pardon One Another

It is obligatory that we coöperate in what we agree upon in aiding the truth and in calling to it as well as in warning from what Allah and His Messenger, , have prohibited. As for overlooking one another in what we disagree with then this is not definite, rather the issues that occur are looked at in detail. So if the disagreement is from the issues related to al-Ijtihaad when the evidence is not clear then it is obligatory not to go against one another. As for whatever opposes the Book and the Sunnah then it is obligatory to reject whatever opposes the texts while observing wisdom, good admonition, and debating in a good way. The Most High says: {Cooperate on piety and God-consciousness but do not coöperate upon sin and transgression.} al-Maaidah: 2

And the Glorified says: {the believing men and the believing women are supporters of one another; they enjoin the good and forbid the evil.} at-Tawbah: 71

And the statement of the Mighty and Glorious: {Call to the path of your Lord using wisdom and good admonition while you debate with them in a good way.} an-Nahl: 125

As well as the statement of the Prophet, : (Whoever from among you sees some evil then let him change it with his hand, and if he is not able then with his tongue, and if he is not able then let him hate it with his heart…)”

“…It is not a need when it comes to the obligation of uniting the Muslims to put off forbidding the evil when one commits wrong or believes that is incorrect such as the Sufis or other groups. Rather the need for true unity is in commanding the good and in forbidding the evil and in explaining the truth to the one who is misguided or who holds an opinion that contradicts the truth contained within the divine legislation until they unite upon the truth and they reject what opposes it. This is the fulfillment of His statement: {Cooperate on piety and God-consciousness but do not cooperate upon sin and transgression.} And His Statement: {And so that there will be from among you a nation that calls to good and enjoins good while forbidding evil. These are the ones who will be successful.} Aali ‘Imraan: 104

Whenever the people of truth remain silent in explaining the errors and mistakes of the people then they will not achieve the good that Allah commands them with such as calling to good, enjoining the good, and forbidding the evil. It is known that this will result in the silent one falling into sin when he chooses to reject forbidding the evil, the person who commits errors and mistakes will continue making errors and mistakes, and the one who opposes the truth will remain opposing the truth. All of this opposes what Allah has legislated of giving advice, cooperating upon good, enjoining the good, and forbidding the evil. And Allah is sustainer of success…”

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

Ibn Uthaymeen: “Do not Marry 7 types of Women …”

 

*Do not Marry 7 types of Women* *1. Al-Annaanah: * The woman who whines, moans and complains and ‘ties a band around her head’ all the time (i.e. complains of a headache or some illness but in reality she is not sick, rather she is faking). *2. Al-Mannaanah: * The woman who bestows favours, gifts, etc. upon her husband then (at that time or the future) says; “I did such and such for you or on your behalf or because of you. *3. Al-Hannaanah: * The women who yearns or craves for her former husband or children of the former husband. *4. Kay’atul-Qafaa: * The women who has a brand mark on the nape of her neck (i.e. has a bad reputation or doubts about her). *5. Al-Haddaaqah: * The women who cast her eyes at things (i.e. always looking at something to purchase, then desires it and requires her husband to buy it (No Matter What). *6. Al-Barraaqah: * The women who spends much of her day enhancing her face and beautifying it to such an extent that it will seem like it was manufactured. *7. Al-Shaddaaqah: * The woman who talks excessively. . Taken from the Book: ‘A Concise Manual of Marriage’ by *Shaykh Ibn Uthaymeen

Shaykh Salih Al-Fawzaan Defines Innovation

Ash-Sheikh Saalih Al-Fawzaan (may Allah preserve him) said in o­ne of his verdicts:  Question 181: Indeed there has appeared between the students of knowledge differing regarding the definition of the innovator. So some of them said: he (the innovator) is whoever said or did an innovation, even if the proof was not presented to him. And from among them are those who said: the proof must be established for him. And from among them are those who made a difference between the Mujtahid scholar, and others besides him from those who established their principles that are in opposition to the methodology of the People of the Sunnah and the Jamaa’ah. And there has appeared from amongst some of these statements the declaration of Ibn Hajr and An-Nawawee as innovators, and refusing to pray for mercy upon them. We seek from your eminence a clarification regarding this issue, which the discussion about it has increased. May Allaah reward you with good. Answer:Firstly, it is not appropriate for the beginning students of knowledge and others besides them from the common folk, to busy themselves with declaring people innovators (Tabdee’) and declaring people to be immoral sinners (Tafseeq). This is because it is a matter that is dangerous, and they do not have the knowledge and comprehension in this matter. Also, this causes hatred and enmity between them. Therefore, it is obligatory upon them to busy themselves with seeking knowledge, and restraining their tongues from that which contains no benefit – rather it contains harm for them and for others besides them as well.Secondly, innovation (Al-Bid’ah) is what has been introduced into the religion from what was not from it. This is due to the statement of the Prophet (sallallaahu ‘alayhi wa salaam – may prayers of blessing and peace be upon him), “Whoever introduces into this matter of ours what is not from it, then it is rejected.” [Reported by Al-Imam Al-Bukhaaree in his Saheeh (3/167) from a narration o­n the authority of ‘Aa’ishah – may Allaah be pleased with her].And if a person did something that is in opposition to the religion due to his ignorance (he simply did not know), then verily he is to be excused because of his ignorance, and he is not to be ruled an innovator (Mubtadi’). However, his action is (still) considered an innovation.Thirdly, whoever has some mistakes in matters of Ijtihaad (scholarly deduction), which some others besides him made interpretation concerning – like Ibn Hajr and An-Nawawee, and what occurred from them of interpreting some of the Attributes of Allaah – then that person is not to be ruled as an innovator. Rather, it should be said: This which occurred from them is a mistake, and it is hoped that they will be forgiven due to what they brought forth of tremendous service for the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam – may prayers of blessing and peace be upon him). So they are two great Imaams, who are reliable according to the people of knowledge. Source: Al-Muntaqaa min Fataawaa Al-Fawzaan, Volume 2Conveyed from Sahab net.Posted o­n 2/21/07http://www.sahab.net/forums/showthread.php?t=344465Translated by Aqeel Walker2/23/07  قال الشيخ صالح الفوزان حفظه الله في إحدى فتاواه :181 ـ لقد ظهر بين طلاب العلم اختلاف في تعريف المبتدع‏.‏‏.‏ فقال بعضهم‏:‏ هو من قال أو فعل البدعة، ولو لم تقع عليه الحجة، ومنهم من قال لابد من إقامة الحجة عليه، ومنهم من فرَّق بين العالم المجتهد وغيره من الذين أصلوا أصولهم المخالفة لمنهج أهل السنة والجماعة، وظهر من بعض هذه الأقوال تبديع ابن حجر والنووي، وعدم الترحم عليهم‏.‏‏.‏ نطلب من فضيلتكم تجلية هذه المسألة التي كثر الخوض فيها‏.‏‏.‏ جزاكم الله خيرًا‏؟‏ أولاً‏ :‏ لا ينبغي للطلبة المبتدئين وغيرهم من العامة أن يشتغلوا بالتبديع والتفسيق؛ لأن ذلك أمر خطير وهم ليس عندهم علم ودراية في هذا الموضوع، وأيضًا هذا يحدث العداوة والبغضاء بينهم، فالواجب عليهم الاشتغال بطلب العلم وكف ألسنتهم عما لا فائدة فيه، بل فيه مضرة عليهم وعلى غيرهم‏.‏ ثانيًا‏:‏ البدعة‏:‏ ما أحدث في الدين مما ليس منه لقوله صلى الله عليه وسلم‏:‏ ‏(‏من أحدث في أمرنا هذا ما ليس منه فهو رد‏)‏ ‏[‏رواه الإمام البخاري في ‏"‏صحيحه‏"‏ ‏(‏3/167‏)‏ من حديث عائشة رضي الله عنها‏]‏، وإذا فعل الشيء المخالف جاهلاً فإنه يعذر بجهله ولا يحكم عليه بأنه مبتدع، لكن ما عمله يعتبر بدعة‏.‏ ثالثًا‏:‏ من كان عنده أخطاء اجتهادية تأوَّل فيها غيره كابن حجر والنووي، وما قد يقع منهما من تأويل بعض الصفات لا يحكم عليه بأنه مبتدع، ولكن يُقال‏:‏ هذا الذي حصل منهما خطأ ويرجى لهما المغفرة بما قدماه من خدمة عظيمة لسنة رسول الله صلى الله عليه وسلم، فهما إمامان جليلان موثوقان عند أهل العلم‏.المنتقى من فتاوى الفوزان- الجزء الثاني-    منقول من شبكة سحاب الخير

Where Should The Worshiper Look During Salat?

Ash-Shaykh Uthaymeen, may Allaah have mercy upon him, said:   The scholars have differed as to where o­ne should look while standingin prayer. What is well known in the madhab of Imaam Maalik is thatthe o­ne in prayer looks in front of him and the opinion of Imaam Ahmadis that he looks to the place of prostration and this is also theopinion of  Imaam  Ash-Shaaf’ee and Abu Haneefah and their proofs isthe narration( that is disconnected) of Muhammad bin Sireen whorelated that the Prophet, sallalaahu ‘alaihi wasallam, “used to lowerhis head and look down to the place of prostration” due to that beingmore effective in causing khush’u.Some scholars have said: Verily the Imaam and the o­ne praying alonelooks to  the place of prostration. As for the Ma’muum ( the personbeing lead in prayer) then he looks at the Imaam and the proofs forthat(opinion) is the hadeeths in Al-Bukhaari which states that whenthe Messenger, alaihi as salaatu was salaam, prayed As-Salaatul Kusuufhe informed his companions that he was shown Jannah and the Hell-fire,so he said to them “that is when you saw me moving forward and movingbackwards”. This a proof that they were looking at him and from theproofs is the hadeeth which narrated that when the Prophet’s, alaihias salaatu was salaam, minbar was made he stood o­n it [ to prayer), sohe would stand and bow o­n it but however when he wanted to prostratehe would come down to prostrate o­n the floor and said "indeed I haveonly performed this so you can follow me and learn my prayer".This is a proof that they were looking at him and also the Sahaabasmentioned that the Messenger used to read in the  inaudible prayer, soit was said to them(the sahaabas) "what made you come to know that" sothey said "due to the moving of his beard". All of this is in asSaheeh Al-Bukhaari, so this is a proof that the ma'muum looks at theImaam due it being more perfective in following (the Imaam) and due tothe fact that the Imaam could stand or sit forgetfully, so the ma'muumlooks at the Imaam it will be more perfective for him in following theImaam. As for the Imaam and the o­ne praying alone then he looks at theplace of prostration. This opinion is the closest to the truth (inthis matter) especially if the ma'muum is need of that (looking at theimam) for example if he is not able to hear (the Imaam) so then helooks at the Imaam so he can follow him or similar to that.However the exception to this is when o­ne is in the sitting positionbecause he should look at his index finger due to the narration ofAbdullah bin Zubair that Prophet, 'alaihi as salaatu was salaam, nevermoved his eyes from his index finger. And also some has given anexception to it if he was praying in the Masjid Al-Haraam while it ispossible for him to see the Ka'bah then he looks at the Ka'bah andalso if o­ne were praying As-Salaatul Khawf while the enemy is aroundhim so here (in this scenario) he looks at the direction of the enemybut however the correct opinion regarding the matter regarding theKa'bah is that the prayer does not look at it due to there being noproof for that. Also due to that might be a distraction especially ifthere is people performing at Tawaaf around him.[The Reference: Tafseer Suratil Baqarah (2/126-127) Pint: Daar  Ibnil Jawzee.]

The heinous evil of az-Zinaa’

“The Path to the Hell-fire is easy and may Allaah protect us from it, it is to do evil acts such as fornication and intoxicating o­neself.”

Featuring the heinous evil of az-Zinaa’ (the fornication), its causes, results and its prevention. Shaykh ’Abdullaah ‘Ateeq states, ‘From the greatest thing that will make the servant of Allaah corrupt, whether he is male or female is Zinaa’.'  Allaah says in the Qur’aan, ‘And do not come close to lewdness, that which is apparent from it and that which is hidden’. This is a proof that all acts connected to Zinaa’ are Haraam. It corrupts entire societies.

The Evil Effects

‘From the corruption of Zinaa’ is the increase in divorce and decrease in marriage.’

‘Rape is increased in society.’

‘An increase in diseases that result in death.’

‘The great amount of orphans and children born out of wedlock. This also leads to an increase in crime due to the lack of love and care of parents during youth, as he grows he becomes nurtured o­n other than love and a lot of the time becomes a person of crime in order to avenge that society.’

‘Zinaa’ is not a relationship of muhabbah (passionate love) or emotion. It doesn’t provide the strong ties of Marriage or bring forth the happiness of parenting.’

Women and Free Mixing

Imaam Ibnul-Qayyim said, ‘And there is no doubt that to let the Women mix with the men is the asl (foundation) of every evil and it is from the greatest reason for Allaah sending punishment upon the people and likewise it is from free mixing that Zinaa’ becomes manifest.’

‘The whole of the Women is ‘Awrah, when she leaves the home, the Shaytaan beatifies her. It is essential that the woman does not leave her home except for a pressing need.’ Allaah says,

“And stay in your houses, and do not display yourselves like that of the times of ignorance….” [Soorautl-Ahzab, 33:33]

And “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or o­ne eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is ever Oft­ Forgiving, Most Merciful.” [Sooratul-Ahzab, 33:59]

It is important to understand that the voice of the Women affects the hearts of men since it is soft by nature.

The Evil of Music and Intoxicants and their connection to Zinaa.’

‘It is also important that a person stays away from Music, it has a greater effect o­n the woman than the man. Music is accompanied with singing and instruments and dancing and it is from the great calls to Zinaa’, Fudayl Ibn Iyyad said ‘The music is the ruqyah (incantation) of Zinaa’.’

‘Lower your gaze for it is an arrow from the arrows of Shaytaan. The first look is overlooked since it is unintentional, so Allaah had mercy upon us and forgave us for that and as for the second, the male and the female believer are both taken to account for that.’

‘The intoxicants are from the mother of all evils and it leads to Zinaa’ and killing, rather a person will fall into every type of lowly act.’