Abdullah ibn al-Mubarak rahimahu’Allah said :

”If I were to backbite anyone, I would backbite my parents, for they are the most deserving of my good deeds.”

[Exp of al-Bukhārī by Ibn Baṭṭāl (9/245)]

https://x.com/yassinyd/status/1999333099520606268?s=46

‏ قـالـ ابن المبارك - رحمه الله -

« لو كنت مغتابًا أحدًا لاغتبت والديَّ لأنَّهما أحق بحسناتي »

[ شرح البخاري لابن بطال (٩/٢٤٥) ]

https://www.instagram.com/p/DSJmW5TjaxE/?igsh=MW1zbDhwdXdmeGEzaw==

Tomorrow, إن شاء الله

Link for the class

10AM UK time

Awza’i Institute is inviting you to a scheduled Zoom meeting.

Topic: Explanation of Hā’iyyah by Imām Ibn Abī Dāwūd
Time: This is a recurring meeting Meet anytime
Join Zoom Meeting
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Meeting ID: 831 0778 3334
Passcode: 389810

starting in 5 minutes, إن شاء الله

Topics Summary For Today's 8th Session of The Fiqh of Marriage Class, Inshaa'Allah.

1.⁠ ⁠Conducting the Marriage Contract in the Masjid

•⁠ ⁠The permissibility of conducting a nikāḥ in the masjid and the scholarly consensus on its validity.

•⁠ ⁠Situations in which conducting a nikāḥ in the masjid becomes disliked or impermissible, such as when it leads to noise, improper mixing, uncovering of awrah, or disturbance for those attending the masjid.

2.⁠ ⁠Ruling on Marriage While in the State of Iḥrām

•⁠ ⁠The scholarly disagreement regarding contracting a marriage while in a state of iḥrām.

•⁠ ⁠The evidences presented by each position and how scholars weighed them.

3.⁠ ⁠Reconciling Conflicting Narrations about the Prophet’s ﷺ Marriage to Maimuna

•⁠ ⁠The apparent contradiction in narrations regarding the Prophet’s ﷺ marriage to Maimuna.

4.⁠ ⁠Beating the Duff at a Marriage.

•⁠ ⁠The scholarly consensus on the permissibility of using the duff at weddings.

5.⁠ ⁠Who May Use the Duff: Women Only or Both Genders?

•⁠ ⁠The scholarly disagreement on whether the use of the duff is restricted to women or includes men.

•⁠ ⁠The evidences presented by both views.

Imām Ibn al-Uthaymeen (rahimahullāh) said:

“Memorizing the Qur’an among the Salaf was not an easy matter as it is with us now. A person memorizes the Qur’an, yet its effect does not appear upon him.

But among the Salaf, when a person memorized the Qur’an, its effect would appear upon him in his demeanor, manners, character, and righteous deeds.”

https://x.com/yassinyd/status/2000525171870867643?s=46

قال الشيخ ابن عثيمين رحمه الله

”حفظ القرآن عند السلف ليس بالأمر
الهين كما هو عندنا الآن، الإنسان يحفظ القرآن ولكن لا يظهر عليه أثره،

لكن عند السلف إذا حفظ الإنسان القرآن ظهر عليه أثره بالسمت والآداب والأخلاق والأعمال الصالحة “.

https://www.instagram.com/p/DSTKIgTERNg/?igsh=MWVkd2owNHdsOHZkOQ==

Imām Ibn al-Uthaymeen (rahimahu’Allah) said:

“A person, if he is well‑mannered, is beloved among the people. Rudeness and lack of concern for the people is a dispraised character.”

[Tafsir Surat as-Saffāt, p. 112)

https://x.com/yassinyd/status/2002112194058834328?s=46

قال العلامة الشيخ محمد بن صالح العثيمين - رحمه الله تبارك وتعالى :

|[ الإنسان إذا كان مؤدباً كان محبوباً عند الناس ، فالجفاء وعدم المبالاة بالناس خُلق ذميم. |]

(تفسير سورة الصافات ١١٢)

https://www.instagram.com/p/DSdaXbPEfd3/?igsh=a2pncWxkN2VyYzBy

The Humility of Shaykh Ibn Bāz رحمه الله


One of the Yemeni brothers, who was a student of Shaykh Ibn Bāz, said:

“I used to attend the lessons of Shaykh Ibn Bāz while I was in extreme poverty and need, possessing nothing of the goods of this world. One time, I wanted to please the Shaykh, so I said to myself: I will invite him for dinner—while I was certain that the Shaykh would refuse due to his commitments and busy schedule. After the Maghrib lesson, I said to the Shaykh: ‘O Shaykh, will you have dinner at my place today?’ The Shaykh replied: ‘Gladly,’ and he agreed. I was taken aback! I had nothing to offer him.

The Shaykh then said: ‘But I have two conditions: the first is that you do not burden yourself.’ He said: I thought to myself, I have nothing to begin with. ‘And the second condition is that you go with me now to an appointment, and afterward to your house.’ I agreed, and we set off in the car, with the driver driving and me sitting next to the Shaykh. Suddenly there were guards, security, and palaces, and the security made way for the Shaykh. He said: We arrived at a palace, and it turned out to be the palace of King Fahd. We entered, and there were princes and the king seated, waiting for the Shaykh. The Shaykh used to give them a lesson after the ʿIshāʾ prayer, and the king would compel the princes to attend.

I was extremely embarrassed—my clothes were dirty, and I did not know how to conceal anything. The Shaykh gave the lesson, and the princes and the king were seated with the utmost decorum. Then the Shaykh prepared to leave, so they said: ‘No, O Shaykh, dinner is ready.’ There was a table with various kinds of food that I had never seen before, and I was very happy. But the Shaykh excused himself and said: ‘I have been invited tonight.’ They insisted, while he continued to excuse himself, until one of them said: ‘Invited by whom? And we will seek permission for you from him, O Shaykh.’ He said: I was about to speak and say, ‘At my place,’ so that they would excuse me, but the Shaykh refused to disclose and continued to excuse himself.

When they found no alternative, they left him. He said: We then went to my house, and by Allah, I had nothing except dry bread and leftover food—some cheese—which I presented to the Shaykh. He ate, then continued supplicating for me and thanking me, saying: ‘May Allah reward you with good. You have done well, you have excelled, you have honored, and you have fed.’ I was extremely happy. It was as if the Shaykh wanted to show him that my invitation to him took precedence over the invitation of the king, and that the matter is not about kings and palaces.

These were the manners of our Shaykh, the great scholar Shaykh Ibn Bāz. He was not from the people of this world. May Allah have vast mercy upon him and gather us with him among the prophets, the truthful, the martyrs, and the righteous—and excellent are those as companions."


An oral narration.

Reference:

https://t.me/ketapok/52442

📕 Al-Mandhūmah Al-Hā’iyyah (The Hā’iyyah Poem)

✍️ By: Al-Imām Ibn Abī Dāwūd as-Sijistānī

📚 Lessons: 2.

🎙 Instructor: Abul-Hasan Ali bin Muhammad As Sumaali

📚 Lesson: 1.

📚 Lesson: 2 - Final.

🔗 Telegram: https://t.me/ashshukriyyah

Points That Will Be Covered in Our 9th Fiqh of Marriage Class
1. Definition of Istikhārah linguistically and in Sharīʿah.

-The importance of Istikhārah when choosing a spouse or making marriage-related decisions.

-Evidence for Istikhārah from the Qur’an and Sunnah.

-When Istikhārah may be performed.

-What matters Istikhārah is prescribed for.

2. The Wedding Feast (Walīmah)

Definition of Walīmah linguistically and in Islamic law.

The wisdom and purpose of the Walīmah,

Scholarly differences regarding the ruling of holding a Walīmah:

Timing of the Walīmah (after the contract, at consummation, or afterward).

Who is responsible for providing the Walīmah?

The ruling on accepting an invitation to a Walīmah.

بسم الله الرحمن الرحيم

Our ninth Fiqh of Marriage lesson will start shortly, Insha'Allah.

Below are the notes for our discussion today.

‘Amr bin Qais rahimahullāh would say: “Successful is he who rectifies himself prior to [the month of] Ramaḍān.” (Latāif Al-Ma’ārif, 137).

https://t.me/Gardensofknowledge

Imam al-Safarīnī rahimahu’Allah said:

“Calamities vary, and the greatest of them is the calamity in religion. So if you see a person who is heedless of what has afflicted his religion — by committing sins, missing the Friday prayer and the congregational prayers, and neglecting the times of acts of obedience — then know that he is dead, feeling no pain from the calamity. Indeed, you do not make the dead hear.”

[Ghidhaa al-Albab li Sharh Mandhumah al-Adab 2/334]

https://x.com/yassinyd/status/2004618067456999657?s=46