Forwarded from The Beneficial Knowledge
And By the 10 Nights _ eBook.pdf
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How Allāh Honours the Muslimah | Shaykh ʿAbdullāh al-Nahārī
The beauty of ʿĀʾishah's رضي الله عنها manners as a woman, as a wife — if she was displeased with Prophet Muḥammad ﷺ, she would simply say “No, by Ibrāhīm's Lord,” and not “By Muḥammad’s Lord.” She wouldn’t go beyond this.
This is the mannerisms of the righteous woman, who, by Allāh’s Mercy will be successful in this world and the next.
Indeed, our Prophet is an example for us, it’s been said that the Prophet ﷺ said:
“The best of you are those who are the best to their wives, and I am the best of you to my wives.”
Narrated by al-Tirmidhī, 3895; Ibn Mājah, 1977; classed as ṣaḥīh by Ṣāliḥ in ṣaḥīh al-Tirmidhī.
“Fear Allāh regarding women.”
Narrated by Muslim, 1218
Points of benefit:
We learn from the Prophet's forbearance with his wives, his justice, the good treatment towards his wives, his understanding, fair judgement, and his concern in general for the womenfolk.
The wife’s mannerisms towards her husband: shyness, chastity, her character, and how she must stay away from anything that brings doubt to her character, to avoid suspicion and preserves herself as she represents not only herself but her household too.
This is how Allāh honours the Muslimah. Allāh sent His Messenger a fine example and mercy to mankind to teach us how precious the Muslim woman is, and by His mercy as He did not choose just any women but he chose the Mother of the Believers to lead examples from us.
The Shaykh concludes his talk by giving advice to the women and the people in general:(1)
"The Salafī Manhāj is based upon the book of Allāh, the Qurʿān, and the Sunnah of His Messenger according to the understanding of the Salaf, the companions, the Ṣahābah and those who came after them. Whoever calls and propagates to this way will get a great reward from Allāh and many people will be guided through that because it is the truth.
As for how this daʿwah is done between the women then that the first thing, to begin with, is the teaching of tawḥīd, Allāh's Name and Attributes, and the belief in His Lordship, also to teach how to avoid Shirk. One can do this by studying/teaching Kitāb al-Tawḥīd you can use the commentaries that have been written by the great scholars after him (Shaykh al-Islām Muḥammad b. ʿAbd al-Waḥḥāb) such as Fat'ḥ al-Majīd and other commentaries by the past and present ʿUlamāʾ. One should also go through the books of ʿAqīdah, the creed of the Salaf, one can refer themselves to authors such as Shaykh b. Taymīyyah, the great scholars of Sunnah, Shaykh b. Bāz, Shaykh b. al-ʿUthaymīn, may Allāh have mercy on them all.
When teaching the women, one must be given explanations of bidʿah (innovations) and how it should be avoided. If you are able to do this and get an understanding on these type of things then it is okay for you to contact the Scholars if there is any confusion so that you can understand and get further clarification. One can also go on to study fiqh, the regulations of Islām, from things like purification, fasting and other aḥkām of rules and regulations, indeed Allāh’s Messenger ﷺ said:
'And His Angels, the fish in the sea and even the ant, they seek forgiveness for a person who teaches others good!'
May Allāh enable you to be successful and correct in your calling!"
(1) Transcribed by Umm Safūrā b. As-Sa'adīyyah
[Source: https://www.troid.org/women/the-muslim-woman/2064-how-allah-honours-the-muslimah]
The beauty of ʿĀʾishah's رضي الله عنها manners as a woman, as a wife — if she was displeased with Prophet Muḥammad ﷺ, she would simply say “No, by Ibrāhīm's Lord,” and not “By Muḥammad’s Lord.” She wouldn’t go beyond this.
This is the mannerisms of the righteous woman, who, by Allāh’s Mercy will be successful in this world and the next.
Indeed, our Prophet is an example for us, it’s been said that the Prophet ﷺ said:
“The best of you are those who are the best to their wives, and I am the best of you to my wives.”
Narrated by al-Tirmidhī, 3895; Ibn Mājah, 1977; classed as ṣaḥīh by Ṣāliḥ in ṣaḥīh al-Tirmidhī.
“Fear Allāh regarding women.”
Narrated by Muslim, 1218
Points of benefit:
We learn from the Prophet's forbearance with his wives, his justice, the good treatment towards his wives, his understanding, fair judgement, and his concern in general for the womenfolk.
The wife’s mannerisms towards her husband: shyness, chastity, her character, and how she must stay away from anything that brings doubt to her character, to avoid suspicion and preserves herself as she represents not only herself but her household too.
This is how Allāh honours the Muslimah. Allāh sent His Messenger a fine example and mercy to mankind to teach us how precious the Muslim woman is, and by His mercy as He did not choose just any women but he chose the Mother of the Believers to lead examples from us.
The Shaykh concludes his talk by giving advice to the women and the people in general:(1)
"The Salafī Manhāj is based upon the book of Allāh, the Qurʿān, and the Sunnah of His Messenger according to the understanding of the Salaf, the companions, the Ṣahābah and those who came after them. Whoever calls and propagates to this way will get a great reward from Allāh and many people will be guided through that because it is the truth.
As for how this daʿwah is done between the women then that the first thing, to begin with, is the teaching of tawḥīd, Allāh's Name and Attributes, and the belief in His Lordship, also to teach how to avoid Shirk. One can do this by studying/teaching Kitāb al-Tawḥīd you can use the commentaries that have been written by the great scholars after him (Shaykh al-Islām Muḥammad b. ʿAbd al-Waḥḥāb) such as Fat'ḥ al-Majīd and other commentaries by the past and present ʿUlamāʾ. One should also go through the books of ʿAqīdah, the creed of the Salaf, one can refer themselves to authors such as Shaykh b. Taymīyyah, the great scholars of Sunnah, Shaykh b. Bāz, Shaykh b. al-ʿUthaymīn, may Allāh have mercy on them all.
When teaching the women, one must be given explanations of bidʿah (innovations) and how it should be avoided. If you are able to do this and get an understanding on these type of things then it is okay for you to contact the Scholars if there is any confusion so that you can understand and get further clarification. One can also go on to study fiqh, the regulations of Islām, from things like purification, fasting and other aḥkām of rules and regulations, indeed Allāh’s Messenger ﷺ said:
'And His Angels, the fish in the sea and even the ant, they seek forgiveness for a person who teaches others good!'
May Allāh enable you to be successful and correct in your calling!"
(1) Transcribed by Umm Safūrā b. As-Sa'adīyyah
[Source: https://www.troid.org/women/the-muslim-woman/2064-how-allah-honours-the-muslimah]
The First 10 days of Dhil Hijjah
Abu Hakeem Bilāl
The First 10 Days of Dhul Hijjah
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The days better than all the other days of the year.
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Khutbah at Masjid as-Sunnah an-Nabawiyyah 11/09/15
#SalafiSounds
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The days better than all the other days of the year.
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Khutbah at Masjid as-Sunnah an-Nabawiyyah 11/09/15
#SalafiSounds
Some Miscellaneous Authentic Aḥādīth on Women Travelling
A selection of authentic aḥādīth concerning the issue of whether or not women are to travel without a maḥram (a man whom she is forbidden to marry)
[1] "Do not permit your women to travel, except that she has with her a maḥram (Dhoo maḥram)."
[Reported by Abū Hurayrah] [Related by Muslim] Shaykh al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7646).
[2] From Ibn ʿAbbās (raḍī Allāhu ’ánhu) who said, "I heard the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) deliver a sermon saying, 'Do not leave a man alone with a woman, except that there is with her a maḥram (Dhoo Mahram), and do not let a woman travel except that she has with her a maḥram (Dhee Mahram).' So a man stood up and said, 'O Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam)! Verily my woman has left for Ḥajj (pilgrimage), and verily I am enrolled in a battalion in the battle of such and such'. He (ṣallallāhu ʿalayhi wa-sallam) said, 'Release yourself so that you may perform Ḥajj with your woman.'"
[Related by Muslim (4/104), Mukhtasar Ṣaḥīḥ Muslim of al-Albānī (no. 647)]
NOTE: The statement "I am enrolled (aktutibtu) in a battalion." Shaykh al-Albānī says about it, "It means 'My name has been affirmed among those who will leave for it.'"
The statement "I am enrolled (aktutibtu) in a battalion." Shaykh al-Albānī says about it, "It means 'My name has been affirmed among those who will leave for it.'"
As for the term 'Dhoo Mahram' there is some disagreement about exactly what it means, as for the basic definition, Shaykh Safiyyur-Raḥmān al-Mubārakfūrī says, "Dhoo Mahram: with a fathah on the mīm, and a rā between them, and an inactive Ḥā. He is from those who are close to the woman, from those who are not permissible for her in marriage, such as her father, and her son, and her brother. [Ithaaful-Karaam Ta’leeq ʿalá Bulūgh al-Marām (p. 200)]
An in-depth discussion of the term (Dhoo Mahram) will soon be available in the English translation of Shaykh Muḥammad Mūsá Naṣr's book on the subject of women travelling. Ja’d is still doing some research on it presently.
[3] "Do not permit for your women who believe in Allāh and the Last Day to travel a distance of three (days) except that she has with her a maḥram (Dhoo Mahram)."
[Reported from Ibn ʿUmar (raḍī Allāhu ʿanhu), Related by Muslim, al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7561)]
[4] "Do not permit for your women who believe in Allāh and the Last Day to travel on a journey being three days, or exceeding that, except that there is with her, her father, or her son, or her husband, or her brother, or that she has a maḥram from her (Dhoo Mahram)."
[Reported by Abī Saʿīd, Related by Aḥmad, Muslim, Abū Dāwūd, Tirmidthī and Ibn Mājah, al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7650)]
[5] From Abī Saʿīd, and verily he fought with the Prophet (ṣallallāhu ʿalayhi wa-sallam) in twelve battles. He said, "Four, when I heard them, they amazed me, and delighted me: that no woman can travel the distance of two days without being accompanied by her husband, or having a maḥram." (Dhoo Mahram)...to the end of the ḥadīth.
[Related by al-Bukhārī, under the chapter title, The Ḥajj of Women]
[6] "Do not permit for your women who believe in Allāh and the Last Day to the distance of a day, and a night, except that there is with her a maḥram. (Dhee Mahram)
[Reported by Abī Hurayrah] [Aḥmad, Bukhārī, Muslim, Abū Dāwūd and Tirmidthī, al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7653)]
[7] "Do not permit for your women who believe in Allāh, and the Last Day, to travel a distance of a day, except that there is with her a maḥram."
[Reported by Abī Hurayrah, Aḥmad, Muslim, Abū Dāwūd, Ibn Mājah, Shaykh al-Albānī mentions it in Mukhtasar Ṣaḥīḥ Muslim (no. 646). He makes authenticates it in Irwāʾ al-Ghalīl (no. 567).
[Prepared by Maaz Qureshi, From troid.org https://www.troid.org/women/the-muslim-woman/146-some-miscellaneous-authentic-a-adith-on-women-travelling]
A selection of authentic aḥādīth concerning the issue of whether or not women are to travel without a maḥram (a man whom she is forbidden to marry)
[1] "Do not permit your women to travel, except that she has with her a maḥram (Dhoo maḥram)."
[Reported by Abū Hurayrah] [Related by Muslim] Shaykh al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7646).
[2] From Ibn ʿAbbās (raḍī Allāhu ’ánhu) who said, "I heard the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) deliver a sermon saying, 'Do not leave a man alone with a woman, except that there is with her a maḥram (Dhoo Mahram), and do not let a woman travel except that she has with her a maḥram (Dhee Mahram).' So a man stood up and said, 'O Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam)! Verily my woman has left for Ḥajj (pilgrimage), and verily I am enrolled in a battalion in the battle of such and such'. He (ṣallallāhu ʿalayhi wa-sallam) said, 'Release yourself so that you may perform Ḥajj with your woman.'"
[Related by Muslim (4/104), Mukhtasar Ṣaḥīḥ Muslim of al-Albānī (no. 647)]
NOTE: The statement "I am enrolled (aktutibtu) in a battalion." Shaykh al-Albānī says about it, "It means 'My name has been affirmed among those who will leave for it.'"
The statement "I am enrolled (aktutibtu) in a battalion." Shaykh al-Albānī says about it, "It means 'My name has been affirmed among those who will leave for it.'"
As for the term 'Dhoo Mahram' there is some disagreement about exactly what it means, as for the basic definition, Shaykh Safiyyur-Raḥmān al-Mubārakfūrī says, "Dhoo Mahram: with a fathah on the mīm, and a rā between them, and an inactive Ḥā. He is from those who are close to the woman, from those who are not permissible for her in marriage, such as her father, and her son, and her brother. [Ithaaful-Karaam Ta’leeq ʿalá Bulūgh al-Marām (p. 200)]
An in-depth discussion of the term (Dhoo Mahram) will soon be available in the English translation of Shaykh Muḥammad Mūsá Naṣr's book on the subject of women travelling. Ja’d is still doing some research on it presently.
[3] "Do not permit for your women who believe in Allāh and the Last Day to travel a distance of three (days) except that she has with her a maḥram (Dhoo Mahram)."
[Reported from Ibn ʿUmar (raḍī Allāhu ʿanhu), Related by Muslim, al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7561)]
[4] "Do not permit for your women who believe in Allāh and the Last Day to travel on a journey being three days, or exceeding that, except that there is with her, her father, or her son, or her husband, or her brother, or that she has a maḥram from her (Dhoo Mahram)."
[Reported by Abī Saʿīd, Related by Aḥmad, Muslim, Abū Dāwūd, Tirmidthī and Ibn Mājah, al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7650)]
[5] From Abī Saʿīd, and verily he fought with the Prophet (ṣallallāhu ʿalayhi wa-sallam) in twelve battles. He said, "Four, when I heard them, they amazed me, and delighted me: that no woman can travel the distance of two days without being accompanied by her husband, or having a maḥram." (Dhoo Mahram)...to the end of the ḥadīth.
[Related by al-Bukhārī, under the chapter title, The Ḥajj of Women]
[6] "Do not permit for your women who believe in Allāh and the Last Day to the distance of a day, and a night, except that there is with her a maḥram. (Dhee Mahram)
[Reported by Abī Hurayrah] [Aḥmad, Bukhārī, Muslim, Abū Dāwūd and Tirmidthī, al-Albānī declares it authentic in Ṣaḥīḥ al-Jāmiʿ (no. 7653)]
[7] "Do not permit for your women who believe in Allāh, and the Last Day, to travel a distance of a day, except that there is with her a maḥram."
[Reported by Abī Hurayrah, Aḥmad, Muslim, Abū Dāwūd, Ibn Mājah, Shaykh al-Albānī mentions it in Mukhtasar Ṣaḥīḥ Muslim (no. 646). He makes authenticates it in Irwāʾ al-Ghalīl (no. 567).
[Prepared by Maaz Qureshi, From troid.org https://www.troid.org/women/the-muslim-woman/146-some-miscellaneous-authentic-a-adith-on-women-travelling]
Forwarded from The Beneficial Knowledge
Allāhu Akbar, Allāhu Akbar, Allāhu Akbar
Lā `ilāha `illallāhu wallāhu Akbar,
Allāhu Akbar, waLillāhil Hamd.
Lā `ilāha `illallāhu wallāhu Akbar,
Allāhu Akbar, waLillāhil Hamd.
The Age of the Child in front of Whom a Woman Should Wear Hijāb by Shaykh ʿUbayd ibn 'Abdullāh al-Jābirī
The Question [Reader]:
May Allāh bless you, our Shaikh. The twelfth question. The one asking says: What is the age of the child in front of whom a woman must wear hijab? Is it the age of tamyīz [when a child can understand the issues of prayer] or puberty?
The [Shaykh’s] Answer:
That which is apparent to me is the age of tamyīz [when a child can understand the issues of prayer], since the mumayyiz [one who can understand the issues of prayer] has come to know what women’s private parts are; nothing of them is unknown to him, unless he were one of slow intellectual development—this one’s situation is something else.
Question:
He says, “O Shaikh, what is the sign by which tamyīz is known, our Shaikh?”
The Answer:
Reaching seven years [of age]. The scholars derived that from his Sallallāhu ‘Alaihi waSallam’s speech, “Order your children to pray at seven years [of age],” [to the remainder] of the ḥadīth.
Source: http://ar.miraath.net/fatwah/11311
#theBeneficialKnowledge
Translator: Mikail ibn Mahboob Ariff
in http://www.miraathpubs.net/en/what-is-the-age-of-the-child-in-front-of-whom-a-woman-should-wear-hijab/
The Question [Reader]:
May Allāh bless you, our Shaikh. The twelfth question. The one asking says: What is the age of the child in front of whom a woman must wear hijab? Is it the age of tamyīz [when a child can understand the issues of prayer] or puberty?
The [Shaykh’s] Answer:
That which is apparent to me is the age of tamyīz [when a child can understand the issues of prayer], since the mumayyiz [one who can understand the issues of prayer] has come to know what women’s private parts are; nothing of them is unknown to him, unless he were one of slow intellectual development—this one’s situation is something else.
Question:
He says, “O Shaikh, what is the sign by which tamyīz is known, our Shaikh?”
The Answer:
Reaching seven years [of age]. The scholars derived that from his Sallallāhu ‘Alaihi waSallam’s speech, “Order your children to pray at seven years [of age],” [to the remainder] of the ḥadīth.
Source: http://ar.miraath.net/fatwah/11311
#theBeneficialKnowledge
Translator: Mikail ibn Mahboob Ariff
in http://www.miraathpubs.net/en/what-is-the-age-of-the-child-in-front-of-whom-a-woman-should-wear-hijab/
Choosing a Husband | Shaykh ibn ʿUthaymīn
What every Muslimah should look for in a prospective husband.
Question:
What are the most important matters which should form the basis for a woman to choose a husband, and does refusing a righteous person for worldly reasons bring Allāh's punishment upon her?
Answer:
The most important attributes which a woman should seek in one proposing marriage are good character and Dīn (Practice of the Religion). As regards wealth and lineage, then these are secondary matters. The most important thing is that the one proposing the marriage should be good in the Dīn and in his character - since regarding one possessing Dīn and good character, she will not lose out in any respect: if he keeps her, then he will do so in a good manner and if he releases her, he will do so in a good manner. Furthermore, the one possessing Dīn and good character will be a blessing for her and her children and she will learn good manners and the Dīn from him.
But if the person is one who does not have these attributes then she should avoid him - especially those who are negligent about the prayers, or one who is known to drink intoxicants - and Allāh's refuge is sought... So what is important is that the woman should concentrate on good character and practice of the Dīn. As regards lineage, then if it is attainable additionally, then that is more fitting, since Allāh's Messenger (ṣallallāhu ʿalayhi wa-sallam) said: If there comes to you one whose Dīn and character is pleasing then give [the woman] in marriage to him
However, if one who is also similar in standing is found then that is better.
[Shaykh ibn ʿUthaymīn in Fatāwál-Mar'ah Vol. 1. p.50, in troid.org under the title 'Choosing a Husband’, Source: https://www.troid.org/women/nikah/160-choosing-a-husband]
What every Muslimah should look for in a prospective husband.
Question:
What are the most important matters which should form the basis for a woman to choose a husband, and does refusing a righteous person for worldly reasons bring Allāh's punishment upon her?
Answer:
The most important attributes which a woman should seek in one proposing marriage are good character and Dīn (Practice of the Religion). As regards wealth and lineage, then these are secondary matters. The most important thing is that the one proposing the marriage should be good in the Dīn and in his character - since regarding one possessing Dīn and good character, she will not lose out in any respect: if he keeps her, then he will do so in a good manner and if he releases her, he will do so in a good manner. Furthermore, the one possessing Dīn and good character will be a blessing for her and her children and she will learn good manners and the Dīn from him.
But if the person is one who does not have these attributes then she should avoid him - especially those who are negligent about the prayers, or one who is known to drink intoxicants - and Allāh's refuge is sought... So what is important is that the woman should concentrate on good character and practice of the Dīn. As regards lineage, then if it is attainable additionally, then that is more fitting, since Allāh's Messenger (ṣallallāhu ʿalayhi wa-sallam) said: If there comes to you one whose Dīn and character is pleasing then give [the woman] in marriage to him
However, if one who is also similar in standing is found then that is better.
[Shaykh ibn ʿUthaymīn in Fatāwál-Mar'ah Vol. 1. p.50, in troid.org under the title 'Choosing a Husband’, Source: https://www.troid.org/women/nikah/160-choosing-a-husband]
salām 'alaykum wa-rahmatullāh,
Moving forward benefits/reminders will only be posted in t.me/ibntajc
Join here - t.me/ibntajc
jazākallāhu khairan
Moving forward benefits/reminders will only be posted in t.me/ibntajc
Join here - t.me/ibntajc
jazākallāhu khairan