The Importance of Marriage.

Kitaab An-Nikaah, Saheeh Bukhaari Vol: 7; Hadith Number:5065
Chapter: The Statement of the Prophet (ﷺ):

‘Whoever is able to marry, should marry, for that will help him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.).’  And should a person marry (even if) he has no desire for marriage?

Narrated ‘Alqamah: while I was with Abdullaah, uthman met him at Mina and said, ‘O Abu Abdur-Rahmaan! I have something to say to you.’ So both of them went aside and uthmaan said, ‘O Abu Abdur-Rahmaan!  Shall we marry you to a virgin who will make you remember your past days?  When Abdullaah felt that he was not in need of that, he beckoned me (to join him) saying, ‘O Alqamah’  Then I heard him saying (in reply to uthmaan), ‘As you have said that, (I tell you that) the Prophet (ﷺ) once said to us, ‘O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to observe fast as fasting will diminish his sexual power’.

Shaikh Abdul Azeez Bin Baaz (رحمه الله) stated:

Therefore, to get marriage is the correct (thing to do) as a complete obligation upon the one who has shahwa (sexual desires) even if he is not in fear of falling to Zinaa.  This is with regards to the one whose situation allows him to get married.  And in this is a (manifestation) of Uthman’s righteous moral conduct.  It (shows) that the elderly person can get married as long as he has the strength for sexual relations. And the main address (in this hadith) is directed at the young people because in most cases they possess stronger desires and are more in need of that (i.e. fulfilment of such desires).

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The Believing Servant at the Time of Departure from this World.

The Hadeeth of al Baraa ibn Aazib (رضي الله عنه) reported by Ahmad, Abu Daawud, al Haakim and others.

The following is the wording of Imaam Ahmad رحمه الله with authentic additions from others, compiled and authenticated by Shaikh al-Albaanee (رحمه الله) in ‘Ahkaamul-Janaa`iz(pp.198-202) and it is up to the standard of Imaams al- Bukhaari and Muslim :

‘We went out with the Prophet (ﷺ) on a funeral of a man from the Ansaar. So we came to the grave and he (ﷺ) had a stick, with which he was prodding the earth. He began looking towards the sky, and looking towards the earth, and raising his gaze and lowering it three times, and then he said:

Seek Allaah’s refuge from the Punishment of the Grave! …two or three times, and then he (ﷺ) said: O Allaah, I seek your refuge from the Punishment of the Grave. …three times; And then he (ﷺ) said:

The believing servant, when he is departing from this world and going on to the Hereafter – then some angels from the heaven descend upon him, with white faces as if their faces were the sun. With them, there are shrouds from the shrouds of Paradise and perfume for embalming from the perfume of Paradise – until they sit at a distance away from him that can be reached by the sight.

And then the Angel of Death (alaiyhis-salaam) comes, until he sits by his head and he says: O Pure soul! (and in one narration – at rest), come out to forgiveness from Allaah and His Pleasure! So it comes out flowing just like a drop of fluid flows out of a vessel. So he (alaiyhis-salaam) takes it – and in one narration – when his soul comes out, then every angel between the Heavens and the Earth makes supplication for it and every angel in the Heaven and the Gates of the (lowest) Heaven are opened for him.

And there are no inhabitants (i.e. angels) present at any gate except that they make supplication to Allaah that his soul be taken up from their direction.

So when he (the Angel of Death) takes it, he does not leave it in his hand even for the blink of an eye until he takes it and places it in that shroud and in that perfume – and that is His Saying, He the Most High: ‘Our Messengers take his soul in Death, and they do not fall short in their duty.’

And a smell comes from him like the smell of the purest musk found on the face of the earth. Then they ascend with it (the believing soul) and they do not pass by any (group of angels) expect that they say: What is this pure soul? So they say: It is so and so, the son of so and so. …mentioning him by the finest names which he used to be called in this world, until they take him to the lowest heaven and they request that it be opened for him – so it is opened for him.

And then the closest ones from every heaven accompany him to the next heaven until he reaches the seventh heaven – and Allaah, the Mighty and Majestic says: Write down the record of My servant in Illiyyeen (the highest heaven)! ‘And what will explain to you what is Illiyyoon? (in it will be) the written down record. Witnessed by those drawn close.’

So he (ﷺ) said: Then his record will be written down in Illiyyeen. Then it will be said: Return him to the earth, for I have promised them that: From it I created you, and to it I shall return you, then I shall take you out from it again.

So he will be returned to the earth and his soul will be returned to his body, and he will hear the striking of the feet of his companions when they depart from him going away (from his grave). Then two severe angels will come to him, and they will be very abrupt with him, they will make him sit up and they will say to him: Who is your Lord? So he will say: My Lord is Allaah. They will say to him: What is your religion? So he will say: My religion is Islaam. So they will say to him: What was this man who was sent amongst you? He will say: He is Allaah’s Messenger (ﷺ). So they will say to him: How did you know? So he will say: I read the Book of Allaah, and I believed in it, and I affirmed it.

So he will be abrupt with him, and say: Who is your Lord? What is your religion? Who is your Prophet? And this will be the last trial that the believer will face. So that is about what Allaah, the Mighty and Majestic said: ‘Allaah will make those who are believers firm, with the firm saying in the life of this world.’ So he will say: My Lord is Allaah, my Religion is Islaam and my Prophet is Muhammad (ﷺ).

Then a caller will call from the heavens: ‘My Servant has spoken the Truth, so give him a bed from Paradise, and give him clothing from Paradise and open for him a door towards Paradise.’ So its gentle breeze and fragrance will come to him, and his grave will be expanded for him as far as the eye can see. And then there will come to him (in one narration there will be shown to him) a man with a handsome face, with fine clothing, with a beautiful scent, and he will say:

Receive good news of that which is pleasing for you! Receive good news of pleasure from Allaah and of gardens containing everlasting delight! This is your day which you were promised. So he will reply to him: And you – may Allaah give you good tidings – who are you? Your face is the face of one who comes with good. So he will say: I am your righteous deeds. For by Allaah, I have not known you except to be quick upon obedience to Allaah, slow to disobey him, so may Allaah reward you with good.

And then a gate will be opened for him from Paradise and a gate from the Fire, and he will say: This would have been your place, had you been disobedient to Allaah but Allaah has exchanged this for you instead of it. And when he sees what is in Paradise, he will say: O My Lord, hasten the establishment of the Hour so that I can return to my family and what is for me! So it will be said to him: Be calm. And he (ﷺ) said: And as for the kaafir (disbelieving servant) (and in one narration – the faajir, the wicked one), when he is departing from this world and going on to the Hereafter, then angels descend upon him from the Heaven – angels who are severe and stern with black faces, having sack- cloths from the Fire. So they will sit at a distance from him that the sight can reach, and then the Angel of Death will come until he sits by his head and says: O foul and filthy soul! Come out to the Wrath of Allaah and His Anger! So it (his soul) will scatter throughout his body. So he will drag it out, just as a pronged roasting- fork with many prongs is pulled through wet wool. The veins and tendons will be torn along with it. And he will be cursed by every angel between the Heaven and the Earth and by every angel in the Heaven. The gates of the Heaven will be locked. There will not be any inhabitants of any gate except that they make supplication to Allaah that his soul should not ascend from their direction. So he will take it (the soul) and when he takes it, he will not leave it in his hand even for the blink of an eye – until he places it in that sack cloth. And there will come out from him a smell like the worst stench of the foulest corpse rotting upon the earth.

So they will take it up, and they will not pass by any group of angels except that they say: What is this foul spirit? So they will say: So and so, the son of so and so. …mentioning the worst names which he used to be called in this world, until they reach the lowest heaven, and request is made for him that it be opened but it will not be opened for him.

Then he (ﷺ) recited: ‘The gates of the Heaven will not be opened for them (the disbelievers) nor will they enter Paradise until a camel passes through the eye of a needle.’ So he (ﷺ) said: So Allaah, the Mighty and Majestic will say: Write his record in sijjeen (the lowest earth)! Then it will be said: Return My Servant to the Earth because I have promised them that from it I created you, and to it I shall return you and from it I will bring you out another time.  So his spirit will be thrown down from the Heaven until it lands in his body. Then he (ﷺ) recited: ‘And whoever commits shirk along with Allaah, then it is as if he had fallen down from the Heaven and been snatched by birds – or the wind had carried him and thrown him in a far off place.’ So his soul will be returned to his body and he will hear the footsteps of his companions when they are departing from him, and two angels will come to him who are severe. And they will be severe with him, and they will make him sit up and they will say to him: Who is your Lord? So he will say: Haah, haah… I don’t know. So they will say to him: What is your religion? So he will say: Haah, haah… I don’t know. So they will say: So what do you say about this man who was sent amongst you? So he will not be able to mention his name.

So it is said: Muhammad. So he will say: Haah, haah…I do not know. I heard the people saying this. It will be said: You do not know and you did not recite. So then a caller from the Heavens will call: He has lied. So give him bedding from the Fire, and open for him a door to the Fire. So its heat and its scorching wind will come upon him, and his grave will be constricted upon him until his ribs cross over. Then there will appear to him a man with an evil looking face with foul clothing, smelling of an evil stench and he will say: Receive news which will upset you. This is your day which you were promised. So he will say: And may Allaah give you news of evil! Who are you? For your face is the one who comes with evil. So he will say: I am your foul deeds. I have not known you except being slow upon obedience to Allaah, quick to disobey Allaah, so may Allaah reward you with evil.

And then there will be set loose upon him one (angel) who is blind, dumb and deaf and he will have a heavy hammer in his hand. If a mountain were struck with it, it would become dust. So he will strike him with it, until he is smashed to dust. And then Allaah will return him to how he used was before, and (then) he will strike him with it again, and he will scream with a scream that will be heard by everything, except for mankind and jinn. And then a gate will be opened for him from the Fire and bedding will be given to him from the Fire. So he will say: O my Lord, do not establish the Hour!

Matters Which Distinguish the Optional (Nafal) Prayers From the Obligatory Prayers – and Some Rulings Pertaining to Them.

الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد

Shaikh Muhammad bin Saalih Al-‘Uthaimeen (رحمه الله) mentioned a list of distinguishing points of difference between the optional (Nafal) prayers and the obligatory prayers – as listed below.

As a point of note, in a few of the later points; due to a difference of opinion between some of the people of knowledge in the matter the Shaikh mentioned the point of difference between the two prayers, but stated that there is no difference in that particular issue between the two prayers. The Shaikh said:

 

1 – The obligatory prayers were obligated on the Prophet (ﷺ) whilst he was in the Heavens on the night of Al-Mi’raaj. In contrast to the Nawaafil, for they are just as the other legislations of Islaam are.

 

2 – It is forbidden to exit from the obligatory prayers without an excuse; contrary to the Nawaafil.

 

3 – The one who leaves off the obligatory prayer is sinful, contrary to the Nawaafil.

 

4 – The obligatory prayers are limited in number, in contrast to the Nawaafil, for they are unlimited.

 

5 – The obligatory prayer is (performed) in the Masjid; in contrast to the Naafilah, for it is better in the home – except where an exception has been made.

 

6 – There is a permissibility of praying the Naafilah upon the riding camel – without there being a necessity; contrary to the obligatory prayer.

 

7 – The obligatory prayer is scheduled with a specific time, in contrast to the Naafilah, from it is that which is scheduled and that which is not scheduled.

 

8 – During the journey the Naafilah does not have the facing of the qiblah as a condition, contrary to the obligatory prayer.[1]

 

9 – The permissibility of switching (transitioning) from the obligatory prayer to the Naafilah which is not specified, whilst the opposite is incorrect.[2]

 

10 – The Naafilah; one does not become a disbeliever by leaving it off – through consensus, as for the obligatory prayer then one becomes a disbeliever – based upon the correct statement (opinion).

 

11 – The Nawaafil complement/complete the obligatory prayers; whilst the opposite is incorrect.

 

12 – The standing is a pillar in the obligatory prayer, contrary to the Naafilah.

 

13 – The Nafal of the fugitive (runaway) is incorrect, whilst his obligatory prayer is correct.

 

14 – There is the permissibility of curtailing (sufficing) with the (single) tasleemah (salutation) in the Nafal prayer – based upon one of two statements, whilst not for the obligatory prayer.

 

15 – The adhaan and the iqaamah is not legislated for the Nafal – outright, contrary to the obligatory prayer.

 

16 – The obligatory prayer can be shortened during a journey, as for the Naafilah which occurs during the journey; then it is not to be shortened.

 

17 – The Naafilah falls away when one is unable to perform it and its reward is written for the one who is accustomed to (performing) them, whilst the obligatory prayer under no circumstances falls away, and the reward of its completion/complementation is written for the one who is incapable of (performing) it. Since it would otherwise have been from his habit to perform it.

 

18 – All of the obligatory prayers have dhikr legislated after them, as for the Nawaafil, then it has occurred (been reported) in regard to some of them – and in some of them it has not occurred.

 

19 – It is permissible to perform the Naafilah within the Ka’bah, as for the obligatory prayer then no, and that which is correct is its permissibility – hence there is no difference.[3]

 

20 – There is the obligation of the congregational prayer in regard to the obligatory prayers; whilst not for the Nawaafil.

 

21 – The obligatory prayers have for them the permissibility of combining, contrary to the Nawaafil.

 

22 – The obligatory prayers are of greater value in reward than the Nawaafil.

 

23 – There is the permissibility of drinking a little during the Nafal prayer, whilst not for the obligatory prayer.[4]

 

24 – The Nawaafil – from them is that which can be prayed as a single rak’ah (unit), in contrast to the obligatory prayers.

 

25 – In the Naafilah prayer it is legislated to ask and seek refuge – upon recitation of an aayah of rahmah (mercy) or an aayah of punishment. As for the obligatory prayer; then it is permissible – not legislated.

 

26 – The permissibility of the one who has reached puberty to follow (pray behind) the child in the Naafilah, whilst not for the obligatory prayer, and what is correct is its permissibility – so there is no difference.

 

27 – The permissibility of the one praying a Naafilah prayer to follow (pray behind) the one praying an obligatory prayer – not that of the opposite, and what is correct is its permissibility – so there is no difference.

 

28 – From the Nawaafil are those that can be made up for (due to expiry of time) upon its characteristic (feature), and from them are those which can be made up for upon other than its characteristic – such as the Witr.[5] As for the obligatory prayer; then they are to be made up for upon their characteristic, however the Jumu’ah prayer can be excluded from that; since if it is missed; then it is to be made up for as Dhuhr.

 

29 – The obligatory prayer of the night is to be read aloud with recitation within it, as for the Nafal which is in the night; then one has the choice between reciting aloud and its absence.

 

30 – The obligation of covering the shoulder in the obligatory prayer; based upon one of two statements, whilst not for the Naafilah.

 

31 – From the Nawaafil is that which falls away due to travelling, as for the obligatory prayers; then there is nothing from them that falls away.

 

(Taken from Sharh Al-Mumti’ ‘alaa Zaad Al-Mustaqni’ vol 4 p.129-131)

 

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[1] The Shaikh (رحمه الله) mentioned three instances in which facing the qiblah falls away from the one who is praying, he said: “From the conditions of the soundness of the prayer is facing the qiblah, and the prayer is not correct except with it…” Citing the three exceptions to this he then stated:

“The first issue: If one is unable – such as the sick person whose face is directed to other than the qiblah and he cannot turn to face the qiblah, facing the qiblah falls away for him in this state…

The second issue: If one is in a state of extreme fear, such as a person who is fleeing from an enemy or fleeing from a predatory animal or fleeing from a flood which can drown him, here he should pray where his face is directed…

The third issue: During the Naafilah when on a journey; whether one is on an aeroplane or in a car or upon a camel, he should pray where his face is directed in the Nafal prayer such as the Witr and the night prayer and the Duhaa (Forenoon optional prayer) and whatever resembles that…So if one intends to perfrom the Nafal prayer and he is a traveler; then he should pray the Nafal prayer towards where he is facing, that is established in the two Saheehs from the Messenger of Allaah (ﷺ).” (See: Majmu’ Fataawa wa Rasaa-il Shaikh ‘Uthaimeen vol 12 p.433-434)

[2] The Shaikh mentioned the rulings regarding changing the intention whilst in the prayer when he said: “Changing the intention is either from that (prayer) which is specified (designated) to that which is specified, or from that which is general (unspecified) to that which is specified – these are incorrect, and if it is from that which is specified to that which is general (unspecified) then there is no harm, examples of that:

From that which is specified (designated) to that which is specified: One intends to switch/transition from the Sunnah of the Duhaa prayer to the supererogatory of Fajr which he wishes to make up for (due to elapse of time), he makes the takbeer with the intention that he is praying the two rak’ahs for the Duhaa prayer, then he remembers that he has not prayed the supererogatory (Sunnah) of Fajr, so he switches it to the supererogatory prayer of Fajr – here it is incorrect because the supererogatory (Sunnah) prayer of Fajr is two rak’ahs – both of which he should intend with from the beginning of the prayer.

Likewise also if a man enters into the ‘Asr prayer and during the prayer he remembers that he has not prayed the Dhuhr prayer – so he alters the intention to Dhuhr – this also is incorrect, because that which is specified must have its intention set from the beginning of the affair.

As for altering from that which is general (unspecified) to that which is specified: Then an example is of a person who prays a general prayer – the Nawaafil – then he remembers that he has not prayed the Fajr prayer, or that he has not prayed the supererogatory (Sunnah) of Fajr, so he switches this intention to the Fajr prayer, or to the Sunnah of Fajr, then this too is incorrect.

As for altering from that which is specified to that which is general (unspecified): then an example is that one begins his prayer upon the basis that it is the supererogatory (Sunnah) of Fajr, and during the prayer it becomes clear to him that he had indeed prayed it. Here he can only switch from the first intention to the intention of the (new) prayer.

Another example is of a person who commenced an obligatory prayer by himself; then the congregation begins and so he intends to switch the obligatory prayer to the Naafilah in order to limit it to two rak’ahs. This is permissible because he has switched from that which is specified to that which is general (unspecified). This is the principle:

From that which is specified (designated) to that which is specified – is incorrect.

From that which is general (unspecified) to that which is specified – is incorrect.

From that which is specified to that which is general (unspecified) – is correct.”

(See: Majmu’ Fataawa wa Rasaa-il Shaikh ‘Uthaimeen vol 12 p.447-448)

[3] Imaam An-Nawawee (رحمه الله) said: “It is permissible with us that one can pray within the Ka’bah – the obligatory (prayer) and the optional (Nafal). Aboo Haneefah, Ath-Thawree and the majority of the scholars stated that.” (See: Al-Majmu’ vol 3 p.194) Shaikh ‘Uthaimeen (رحمه الله) said: “So that which is correct in this issue is that the prayer within the Ka’bah is correct – whether it is obligatory or optional (Nafal).” (See: Sharh Al-Mumti’ vol 2 p.258)

[4] The Fuqahaa (Jurists) are in agreement that the one who is praying is prohibited from drinking, and that if he deliberately drinks in the obligatory prayer, then the repetition (of the prayer) is necessary upon him. As for the voluntary prayer; then drinking deliberately (within it) nullifies it with the majority of the Fuqahaa, since that which nullifies the obligatory prayer would nullify the voluntary prayer just like the other things which nullify it. There is a report from Ahmad that it does not nullify it, and it is reported from Ibn Az-Zubair and Sa’eed bin Jubair that they both drank in the voluntary prayer. (Abridged from: Mawsoo’ah Al-Fiqhiyyah (Al-Kuwaitiyyah) vol 25 p.368-369)

Shaikh ‘Uthaimeen states the two opinions also where he said: “As for drinking; then with drinking a great amount deliberately or forgetfully it becomes nullified, and it is not nullified due to a little – forgetfully, and it is not nullified also when done deliberately with a little if it is a Nafal prayer. They give reasons for that through a report as well as a consideration. As for the report; they then say that ‘Abdullaah bin Az-Zubair (radhiyallaahu ‘anhu wa ‘an Abeehi) would lengthen the Nafal prayer and maybe he would become thirsty – so he would drink a little. This is an action of a companion, and the action of a companion – so long as it does not contradict a text or the action of another companion; then it is a proof. As for the consideration; then it is because the Nafal prayer is lighter than the obligatory prayer with the evidence that there are obligations which fall away in the Nafal prayer and do not fall away in the obligatory prayer such as the standing and facing the qiblah during the journey. So if the Nafal prayer is lighter and the person perhaps lengthens it a great deal so he needs to drink – it has been made allowable for him to drink a little as an encouragement for him upon the Naafilah…

The second saying: is that in the origin of the issue: there is no exemption from drinking a little in the Nafal prayer deliberately, just as there is no exemption from it in the obligatory prayer – and the majority of the people of knowledge have stated with it (this opinion). They give reasons for that: in that the origin is the equal nature of the obligatory and the Nafal prayers, as well as the statement/opinion that one is not exempt from (drinking) a little, hence the authoritative recourse with regards to a little and a lot returns back to customary practice.” (See: Sharh Al-Mumti’ vol 3 p.356-357)

[5] The Shaikh (رحمه الله) said: “The Witr ends with the appearance of Fajr, so if Fajr has appeared and you have not performed the Witr, then do not perform the Witr, however; what should you do?

The answer: It is to be prayed during the Duhaa (forenoon) as a Witr accompanied with a rak’ah (unit), so if it was from your habit to pray the Witr as three (rak’ahs) – you would pray four, and if it was from your habit to pray the Witr as five (rak’ahs) – you would pray six. Due to the hadeeth of ‘Aa-ishah (radhiyallaahu ‘anhaa) that the Messenger of Allaah (ﷺ): “If he was overcome from performing the night prayer due to sleep or an ailment; he would pray twelve rak’ahs during the day.” (Reported by Muslim no.746) (See: Sharh Al-Mumti’ vol 4 p.13)

Shaikh ‘Abdul-‘Azeez bin Baaz (رحمه الله) said: “If the adhaan has been given for Fajr and the person has not performed the Witr prayer, then he should delay it until the Duhaa (forenoon) after the sun has risen, then he should pray that which is easy. He can pray two or four or more, two by two. So if it is from his habit to pray three (for Witr) and he has not prayed it in the night; he should pray it at Duhaa as four – with Tasleematayn (two salutations), and if it is from his habit to pray five and it was not facilitated for him to perform it in the night due to illness or sleep or other than that; then he should pray it at Duhaa as six – with three Tasleemaat (salutations) and like this. Since the Prophet (ﷺ) would do that if he was busied from performing his Witr prayer in the night due to sleep or illness. He would perform the Witr with eleven rak’ahs, yet if he was busied due to sickness or sleep he would pray it in the day as twelve rak’ahs. This is what ‘Aa-ishah (radhiyallaahu ‘anhaa) stated as is reported by the two Shaikhs – Al-Bukhaaree and Muslim from her.”(See: Majmu’ Fataawa Shaikh bin Baaz vol 11 p.300-301)

Rulings On Wiping Over a Wound or Bandage

Shaykh Ibn ‘Uthaymeen (رحمه الله) said: If there is a wound on a part of the body that is washed when purifying oneself, there are several scenarios:

(i) It is not covered and will not be harmed by washing. In this case he has to wash it if it is in a place that is to be washed. 

(ii) It is not covered but will be harmed by washing but not by wiping. In this case he has to wipe it instead of washing it. 

(iii) It is not covered but will be harmed by both washing and wiping. In this case he should do tayammum for it. 

(iv) It is covered with a band-aid or the like that is needed. In this case he should wipe over that covering and that will suffice in place of washing that part and he does not have to do tayammum. 

Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 11/121. See also al-Mughni by Ibn Qudaamah, 1/172-173; al-Mawsoo‘ah al-Fiqhiyyah, 14/273

A woman may stipulate in the marriage contract that she be the only wife!

Contrary to popular belief, a woman may stipulate in the marriage contract that she be the only wife. If he marries another, then she has the right to seek khula. No one is forcing the brother to accept that condition. If he accepts it than he MUST abide by it or she has right to leave the marriage. Please read below.

Ibn Qudaamah (رحمه الله) said:
“If he stipulates that he will not take her out of her house or her city, or that he will not travel with her or will not take another wife, then he is obliged to fulfil that, and if he does not do so, then she has the right to annul the marriage. This was narrated from ‘Umar, Sa’d ibn Abi Waqqaas and ‘Amr ibn al-‘Aas (رضي الله عنه). “
Al-Mughni, 9/483

Shaykh Ibn ‘Uthaymeen (رحمه الله) said:
The basic principle with regard to conditions in the marriage contract is that they are valid, unless there is proof to show that they are not valid. The evidence for that is the general meaning of the evidence which speaks of fulfilling covenants:
“O you who believe! Fulfil (your) obligations”
[al-Maa’idah 5:1]

“And fulfil (every) covenant. Verily, the covenant will be questioned about”
[al-Isra’ 17:34]

and in the hadeeth narrated from the Messenger (ﷺ) it says:
“The Muslims are bound by their conditions, except a condition that forbids what is permissible or permits what is forbidden.” (Tirmidhi).

And he (ﷺ) said:
“Whoever stipulates a condition that is not in the Book of Allaah it is not valid, even if he stipulates a hundred times.” (Bukhaari and Muslim)

To sum up, the basic principle with regard to conditions is that they are permissible and valid, whether they are to do with marriage, buying and selling, renting, pledges or mortgages, or awqaaf. The ruling on the conditions that are stipulated in contracts, if they are valid, is that they must be fulfilled, because of the general meaning of the verse (interpretation of the meaning):
“O you who believe! Fulfil (your) obligations” [al-Maa’idah 5:1].
Al-Sharh al-Mumti’, 5/241 (Egyptian edition).

Shaykh Ibn ‘Uthaymeen (رحمه الله) said:
“If she stipulates that he should not take another wife, this is permissible. Some of the scholars said that it is not permissible, because it is restricting the husband in something that Allah has permitted to him, and it is contrary to the Qur’aan in which it says (interpretation of the meaning): “then marry (other) women of your choice, two or three, or four” [al-Nisa’ 4:3]. It may be said in response to that that she has a reason to ask him not to marry another wife and she is not transgressing against anyone. The husband himself is the one who is giving up his right; if he has the right to marry more than one, he is giving it up. So what is to prevent this condition being valid?

Hence the correct view with regard to this matter is the view of Imam Ahmad (رحمه الله), which is that this condition is valid.” Al-Sharh al-Mumti’, 5/243

Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
“Among other conditions that are valid in marriage is if she stipulates that he should not take another wife. If he fulfils the condition (all well and good), otherwise she has the right to annul the marriage because of the hadeeth, “The condition which most deserves to be fulfilled is that by means of which intimacy becomes permissible for you.” Similarly, if she stipulates that he should not separate her from her children or parents, this condition is valid and if he breaks it, she has the right to annul the marriage. If she stipulates that her mahr should be increased or that it should be in a specific currency, the condition is valid and binding, and he has to fulfil it, and she has the right of annulment if it is broken. In that case she has the choice and may decide any time she wants and may annul it whenever she wants, so long as there is nothing on her part to indicate that she accepts it if she knows that he has gone against what was stipulated; in that case she would no longer have the option.

‘Umar ibn al-Khattaab (رضي الله عنه) said to the one who he ruled was obliged to fulfil what his wife had stipulated, when the man said, “Divorce us in that case,” ‘Umar said: It is a must to fulfil the conditions, because of the hadeeth, “The believers are bound by their conditions.”

Al-‘Allaamah Ibn al-Qayyim (رحمه الله) said: It is obligatory to fulfil these conditions which are the most deserving of being fulfilled. This is what is implied by Sharee’ah, reason and sound analogy, if the woman did not agree to become a man’s wife except on these conditions, and if it were not obligatory to fulfil them, then the marriage contract would not be based on mutual agreement, and it would be making something obligatory upon her that Allah and His Messenger have not made obligatory.”Al-Mulakhkhas al-Fiqhi (2/345, 346)

The Shahaadah – IS IT ENOUGH TO “SAY” IT? – Dr Saleh as Saleh

The Belief in the Oneness and Uniqueness of Allaah (Tawheed) does not only mean to accept that there is no Creator but Allaah, and that Allaah is the Sovereign Rabb (Lord). The person who admits to this fact yet at the same time insists to associate partners with Allaah in worship, is a Mushrik (committing Shirk) even though he may daily utter the Shahaadah. Tawheed, however, embodies the love of Allaah alone; submission, humility, complete obedience, and sincerity of worship to Allaah alone. All of our life must be for His sake. Whoever acknowledges this meaning of Tawheed then he understands the saying of the Prophet Muhammad (صلى الله عليه وسلم):

“Allaah forbade the admittance to Hell of anyone who says laa ilaaha illal-laah ‘There is no true God Who deserves to be worshipped except Allaah,’ seeking the Face of Allaah.” [Reported by Al-Bukhaaree and Ahmad].

The hypocrites may utter the Shahaadah yet it is known that they are in the lowest part of Hell . Their declaration is not sincere:

“Verily the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.”(Qur’an, soorat an-Nisaa’, 4:145)
It is a must that the declaration of the Shahaadah be confirmed in the heart as well as by the tongue. The heart is the “king” and the rest of the body is the “army” under its command. The Prophet (صلى الله عليه وسلم) said:

“Verily, there is a piece of flesh in the body if it is good the rest of the body becomes good; and if it is bad, the rest of the body becomes bad, and that is the heart .” [Part of an authentic hadeeth reported by Al-Bukhaaree and Muslim].

Once the Shahaadah is established in the heart it will then help transform the status of the person such that the Fire of Hell will be forbidden to him. It has been narrated that the Prophet (صلى الله عليه وسلم) said:

“Whoever says laa ilaaha illal-laah, ‘there is no true God Who deserves to be worshipped but Allaah’ and declares Kufr (Disbelief) in whatever is worshipped besides Allaah then his money and blood are Haram (forbidden to be harmed in his money and blood) and the judgment (upon this person) is up to Allaah.” [Collected by Muslim and Ahmad].

The above hadeeth is a great explanation for the true meaning of ‘There is no true God but Allaah’. It emphasizes that there must be a complete dissociation from anyone /anything taken as a deity besides Allaah. There can be no worship offered to a righteous man, a star, moon, fire, river, cow, Buddha, Ghandi, Jesus, Khomeini, Malcom X or Y!, Farakhan, graves, statues, money, lust, heads of states, and so forth. Islaam abolishes all forms of man-made deities. When the person disbelieves in offering worship to other than Allaah, then he becomes a Muslim.

It is very clear that the disbelievers (Kuffar) of Mecca knew what the Prophet (صلى الله عليه وسلم) meant by the word he brought to them from Allaah: “There is no true God but Allaah.” They believed that Allaah was the Sustainer, the One Who gives life and causes death. But when Muhammad (صلى الله عليه وسلم) told them to say: “There is no true God Who deserves to be worshipped except Allaah,” their answer was:

“Has he made the “gods” (all) into one God (Allaah) Verily, this is a curious thing !” (Qur’an, soorat Saad, 38:5).

They knew that the declaration of the Shahaadah meant the abolishing of everything introduced between them and Allaah; an end to their intermediary “gods.” This was the reason behind their rejection.

This testimony of Tawheed is pure from any falsehood. It brings eternal abode in Paradise for those who fulfill its conditions and what it entails. Its rejection brings eternal abode in An-Naar (Hell). May Allaah guide me and you to be amongst those who love this declaration as well as abide by its meaning.

Posted from eBook: (pg 12-13)

The Testimony of Tawheed – What Does it Mean – by Saleh As-Saleh رحمه الله

To wear a Ring, Twine, or anything similar to them for prevention or lifting of Harm or Affliction, is an act of Shirk!

Allah the Almighty said:

“Say: Tell me then, the things that you invoke besides Allah, -if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy? Say: Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust.” (39:38)

Imran bin Husain (رضي الله عنه) narrated:

The Prophet (ﷺ) once saw a man with a brass ring on his hand and asked him, “What is this?” The man replied, “To overcome the weakness of old age.” He said, “Remove it, for, it can only add to your weakness. Should death overtake you while you are wearing it, you would never succeed.”

[This Hadith was recorded by Ahmad (bin Hanbal) (May Allah be pleased with him) with a good chain of narrators.]

He also recorded a Marfu’ Hadith; Uqbah bin Aamir (رضي الله عنه) narrated that Prophet Muhammad (ﷺ) said:

“Whoever wears talisman or an amulet would never see his wish fulfilled by Allah. And whoever hangs a sea shell would never get peace and rest.”

In an another version the Prophet (May the peace and blessing of Allah be upon him) is reported to have said:

“Whoever wears a talisman has committed Shirk (polytheism).”

Ibn Abi Hatim reported about Hudhaifah (رضي الله عنه):

He saw a man with a piece of twine on his hand (as a protection or cure from fever) so he cut the twine and read the verse: “Most of them believe in Allah and still practise Shirk (polytheism).” (12: 106)

Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi رحمه الله ,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen رحمه الله

Beautiful Cursed Women

On the authority of ‘Abdullâh Ibn Mas’ûd – Allâh be pleased with him, who said:

May Allâh curse those women who tattoo or seek to be tattooed, those women who remove facial hair or seek it to be removed and those women who put gaps between their teeth for beautification; those who seek to change Allâh’s creation.

This reached a woman from Banî Asad who was called Umm Ya’qûb and who used to read the Qur`ân. She came to [Ibn Mas’ûd] and said, “What is this I hear from you, that you curse women who tattoo or seek to get tattooed, and those who remove facial hair and those who put gaps between their teeth for beauty, those who change Allâh’s creation?” ‘Abdullâh [Ibn Mas’ûd] replied, “And why should I not curse those whom Allâh’s Messenger has cursed and those who are mentioned in Allâh’s Book?” She said, “I have read [the Qur`ân] from cover to cover and I have not seen it mentioned.” He replied, “If you had really read it [carefully] you would have found it; Allâh the Mighty and Sublime said:

And whatever the Messenger gives you, take it; and whatever he forbids you, shun it. [Al-Hashr (59):7]

The woman then said, “Well I have just seen some of this on your own wife.” He said, “Go and see her.” So she went to the wife of ‘Abdullâh but didn’t see anything. She returned to him and said, “I don’t see anything.” He said, “Well, if any of those practices had been done I would not be with her any more.”

Al-Bukhârî and Muslim. This translation is from the version in Muslim.

Points to note:

• The teachings of Allâh’s Messenger have the same legal weight as teachings in the Qur`ân because the Qur`ân commands us to take everything the Messenger teaches us, even if it is not specifically mentioned in the Qur`ân. This refutes the claim of heretics who say we only need to follow the Qur`ân.
• It can even be said that a ruling given by Allâh’s Messenger is in the Qur`ân based on the verse quoted.
• Tattooing, removal of facial hair – including the plucking of eyebrows – and making gaps between the teeth for beautification are strictly forbidden in Islâm and are regarded as major sins. In another narration, hair extensions have also been mentioned.
• Exceptions have been made by scholars in cases where a woman suffers a condition that causes her to grow a full beard, or where filing of teeth and widening spaces are needed for medical reasons.
• Being cursed (al-la’nah) means to be removed from Allâh’s mercy; this goes to prove that these practices are major sins.
• People should ask Allâh to curse those whom Allâh’s Messenger has asked to be cursed.
• Women can ask male scholars about matters of religion and can converse with them for the purpose of understanding knowledge and legal rulings.
• Wives who remain disobedient to Allâh should be divorced.
• A person who helps another to sin is regarded as a participant in that sin.

These points have been summarized from Ibn Hajr, Fath Al-Bârî and Al-Nawawî, Sharh Sahîh Muslim.

Women are ‘awrah – Explained

‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:

Women are but an ‘awrah(something private to be covered). A woman might leave her house without there being any problem with her, but the Shaytân seeks her out and says [to her], “You will not pass by anyone except that you will impress/please him.” A woman puts on her clothes and is asked where she is going, to which she replies, “To visit a sick person,” or “to attend a funeral”, or “to pray in the masjid”; but a woman never worships Allâh in the way she does when she worships Him in her house.

Al-Tabarânî. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Targhîbi wa Al-Tarhîb Vol. 1 p84.

Imam Al-Awzai’s Letter of Warning against Heresy and Heretics

It is reported that Imâm Al-Awzâ’î (d157H) wrote:

O Muslims, fear Allâh and obey Him, and accept the advice of the sincere advisers and the exhortation of the exhorters, and know that this knowledge is religion, so be careful about what you do [in it] and from whom you take [it] and who you follow and who you trust your religion to. For verily, the followers of Bid’ah are all falsifiers and liars, neither are they careful nor do they fear and protect [against wrongdoing], and nor are they to be trusted to not distort what you hear. They say what they know not when criticizing and decrying or when affirming their lies. But Allâh encompasses what they do. So be on guard against them, suspect them, reject them and distance yourselves from them, for this was what your earlier scholars and the righteous latter ones did and instructed others to do.

Beware of rising against Allâh and becoming instruments in the destruction of His religion and undoing its handholds by respecting the innovators, for you know what has come down to us about respecting them. And what stronger respect and veneration can there be than taking your religion from them, following them, believing them, being close to them and helping them in alluring those they allure and attracting those they attract of the weak Muslims towards their ideas and the religion they practice? This is enough to be considered a partnership and contribution to what they do.

Ibn ‘Asâkir,Târîkh Dimishq 6:361, 362.