Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him] said:

“The worldly-life is not a great amount of time, [short, only a number of days], days which shall pass by. Therefore remain patient until Allāh delivers His decision. [Surely Allāh is able to do all things].”

Sharh Riyādh us-Sāliheen | Page 104 | Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him]

Al-ʿAllāmah Ṣāliḥ al-Fawzān, may Allaah preserve him:

“All of the tribulations are from Divine Will (Qaḍāʾ) and Decree (Qadr) of Allāh and there is no way you can escape them so upon you is to have patience and seek reward (of it from Allāh).”

● [كتاب الكبائر للشيخ محمد بن عبدالوهاب]

Sufyan Ath-Thawri [رحمه الله] said:

"Behave well in your private life and Allaah will make your public life excellent.

Take care of what is between you and Allaah, and he will take care of what is between you and the people.

Work for your Hereafter and Allaah will suffice your affairs in this world.

Sell your worldly life for your Hereafter and you will profit in them both together, and do not sell your Hereafter for your worldly life or you will lose them both together."

[ Source: Ḥilyat al-Awliyā 7/35 ]

Reposted with following correction;

رب تقبل توبتي
My Lord, accept my repentance

بســـم اللـه الرحــمــن الـرحـــيــم


▪️The Weakness of the Muslims in their Qur'an▪️

Our Shaykh, Abu Abdillah Muhammad ba Jamaal -may Allaah preserve him- was asked:

📥 Question:

We are a group of brothers who establish the Sunnah of offering night prayers (in congregation). We have memorised the Qur'ān, but our memorisation is weak and we make a lot of mistakes. What do you advise us with?

📤 Answer:

By Allaah! This lockdown has exposed for Muslims their weakness in terms of the Qur'an.

It has exposed their weakness in terms of the Qur'ān.

A man comes seeking to pray Tarawīh with his family, but the man hasn't memorised (the Qur'ān), the son hasn't memorised (the Qur'ān) and the brother hasn't memorised (the Qur'ān).

Now they have realised their weakness. They have come to realise their weakness in terms of the Qur'ān. And this is a manifest shortcoming on the part of the Muslims.

And although some of them hold doctorates, professorships, or bachelor's degree, when it comes to the Qur'ān, their level is below kindergarten.

In terms of the Qur'ān, they don't even have a kindergarten diploma. This, by Allāh! Is a (clear) shortcoming.

And with these lockdown measures in place in many countries, and with the prevention of Tarawīh prayers in the masjid and people praying at home, they have come to realise their weakness in terms of the Qur'ān; and that they cannot even recite the Qur'ān in order to lead others in prayer.

For this reason, we encourage with memorising the Qur'ān and being concerned with the Qur'ān.


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بســـم اللــه الرحــمــن الـرحـــيــم

◾Can a woman raise her voice at her husband?◾

Our Shaykh Abū Bilāl Al-Hadaramī - may Allāh preserve him- was asked on 10th Dhul Qa'dah 1441 (1st July 2020):

📝🔹Question:

Is it permissible for a woman to raise her voice above her husbands?

📩🔸Answer:

It is not permissible for her and this is not from obedience or a good relationship. The Prophet ﷺ certainly said:

[" لَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا لعظم حَقِّهِ عَلَيْهَا".]
If I were to order anyone to prostrate to anyone else I would have ordered the woman to prostrate to her husband due to his enormous right upon her. [1]

And he ﷺ says:

["لو أَنَّ من قَدَمِهِ إلى مَفْرِقِ رأسِه قُرْحَةً تَنْبَجِسُ بالقَيْحِ والصَّدِيدِ، ثم أَقْبَلَتْ تَلْحَسُه، ما أَدَّتْ حَقَّه"]
If from his foot until the middle of his head there was a sore leaking pus and residue and then she engaged in licking it she will not have fulfilled his right. [2]

Yet this (woman) raises her voice at him. This (woman) has a lack of manners with her husband so it is appropriate for her to improve her manners with her husband and not raise her voice at him.

Or she is ignorant about her religion, so you find this from her. It is not a lack of manners, rather she is ignorant and thinks this matter is normal.

And it is Allāh from whom aid is sought.

📝🔹Question:

What if the husband is in the wrong?

📩🔸Answer:

This is still not approriate. She should advise him and point this out to him in the best possible manner.
_____________________________________

[1] Narrated by Abū Hurreira (may Allāh be pleased with him) in At-Tirmithi (1159) without the addition of ["due to his great right upon her"] which is in Ahmad (12614)

[2] Narrated by Anas Ibn Mālik (may Allāh be pleased with him) in Ahmad (12614)
_____________________________________

Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni

✒Read the arabic transcript of the fatwā here: https://t.me/abubilalhami/4854

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_________________________________

Related Fatwā:

1. A man is currently out of work and spending upon his wife. Can she ask him where this money is coming from?
https://t.me/abubilaalalhadhramy/380


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Rulings pertaining to sacrificing an Uḍḥiyah/Qurbāni [Q & A format] ⤵️

https://t.me/IbnhezamEn/359

'Fear Allaah regarding your children O Muslims'

Shaykh Saalih Al-Fawzaan, may Allaah preserve him

﷽

LIVE TODAY (22.07.20/01.12.1441H)

The Virtues of Dhul Hijjah - A Reminder to Reap the Rewards of these Blessed Days.


Join us today at 8pm GMT inshāAllah.

Delivered by Abū ‘Aṭīyah Maḥmūd ibn Muḥammad.

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Bārakallah Feekum,
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بسم الله الرحمن الرحيم

"It Can Almost Be Said That This Is An Abandoned Sunnah"

Ibn Rajab, may Allaah have mercy upon him, said:

"And the remembrance of Allaah is not specific to the time of slaughtering, rather it's a sign of giving thanks to Allaah that He has made it subservient to His servants and from the remembrance of Allaah during all of these ten days is magnifying Him and the saying of Allaahu Akbar, Alhamdulillaah, and laa ilaaha illallaah, and it can almost be said that this is an abandoned Sunnah."

[Lataa'if Al-Maa'rif, Pg. 471]

On the Authority of Ibn 'Umar, may Allaah be pleased with them, that the Prophet ﷺ said:

"There are no days greater with Allaah nor more beloved to Him for actions to be performed within then these ten days so say much Allaahu akbar, alhamdulillaah and laa ilaaha illallaah".

[Ahmad No. 5446. Authenticated by shaykh Al-Albaanee in Al-Irwah no. 890 & Fathul-Baaree by Ibn Rajab, Vol. 6, Pg. 88]

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بسم الله الرحمن الرحيم

The Conditions Of A Sacrificial Offering

Shaykh Muhammad ibn Saalih Al-'Uthaymeen

May Allaah Have Mercy Upon Him

"There are six conditions that a sacrificial offering (udhiyah) must meet:

1) The sacrificial offering must be an animal from among cattle, which include camels and cows, or smaller livestock such as sheep and goats. This is based on Allaah’s statement (interpretation of the meaning):

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَٰمِۗ...

"And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food..."

[Al-Qur'aan 22:34].

The term 'beasts of cattle' refers to camels, cows, sheep and goats. This definition is well known amongst the Arabs as stated by Al-Hasan, Qataadah, and others.

2) It must have reached the required age that is in accordance with the religious standards such as six-months for sheep and one-year and up for everything else. The Prophet (sallAllaahu 'alayhi wa sallam) said (translated meaning): “Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.” [Saheeh Muslim].

'Mature in age' is the age at which an animal is considered fully developed as well as any age beyond that, while 'premature' is the age before that. With respect to a camel, a mature-aged one is one that has completed five years. With respect to a cow, a mature-aged one is one that has completed two years. A mature-aged sheep is that which is one-year old while a premature sheep is one that has competed half a year (up to one year).

So based on this, it is invalid to slaughter a camel, cow, and goat if it is under its respective 'mature' age as well as a sheep if it is under six months of age.

3) The animal must be free of any defect that would prevent its slaughter from being valid and acceptable. These defects are of four types:

1 - Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.

2 - Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.

3 - Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.

4 - Emaciation that causes brain loss: This is based on what the Prophet (sallAllaahu 'alayhi wa sallam) said when he was asked about what types of animals one should avoid when sacrificing. He gestured with his hand and said (translated meaning): “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.”

This Hadeeth was reported by Maalik in Al-Muwatta from Al-Baraa’ ibn ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said (translated meaning): ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.”

[Sunan Abee Daawud, No. 2802, Sunan At-Tirmithee, No. 1497, Sunan An-Nasaa’ee, No. 4369, and Sunan Ibn Maajah, No. 3144. All authenticated by shaykh Al-Albaanee].

So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:

1. A blind animal that cannot see with both its eyes.

2. An animal suffering from nausea until it releases its load an

d its harm is removed.

3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.

4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.

5. A crippled animal, which is an animal that cannot walk due to a physical disability.

6. An animal with one of its front legs or back legs broken.

So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.

4) The sacrificial offering must be owned by the one slaughtering it or if not, he must have the right to slaughter it based on religious grounds or based on the approval of the animal’s owner. So if someone sacrifices an animal that does not belong to him, such as one that has been confiscated, stolen, or taken under false pretenses, such a sacrifice is not valid. This is since it is not permissible to draw near to Allaah by way of disobeying Him.

It is also valid if an orphan’s guardian sacrifices an animal for him using his (i.e. the orphan’s) money if this is what the orphan is accustomed to and if his heart will be broken if one is not sacrificed.

It is also permissible for a representative to perform the sacrifice using the funds of the person commissioning him with his permission.

5) No other person’s right should be associated to the animal being slaughtered. So for example, it is not valid to sacrifice an animal that is being held as mortgage on a loan.

6) The animal should be slaughtered in the specific time-frame legislated in the Religion, which is from the time after the ‘Eed Prayer on the day of sacrifice until the sun sets on the last of the days of Tashreeq, which is the thirteenth day of Thul-Hijjah. So therefore, the days in which the sacrifice is permitted are four: the day of ‘Eed, after prayer, and the three days after that (i.e. the days of Tashreeq).

So whoever performs the sacrifice before the end of the ‘Eed prayer or after the sun sets on the thirteenth day (of Thul-Hijjah), his sacrificial offering is not valid. This is based on what Imaam Al-Bukhaaree reported from Al-Baraa’ ibn ‘Aazib who narrated that the Prophet (sallAllaahu 'alayhi wa sallam) said (translated meaning): “Whoever sacrifice an animal before (the ‘Eed prayer), it is just meat that he presents to his family and not a sacrificial offering at all.” [Saheeh Al-Bukhaaree and Saheeh Muslim].

Al-Bukhaaree also reported that Jundub ibn Sufyaan Al-Bajlee narrated: “I witnessed the Prophet say (translated meaning): ‘Whoever slaughters an animal before praying (the ‘Eed prayer) should slaughter another animal (as sacrifice) in its place.’” [Saheeh Al-Bukhaaree and Saheeh Muslim].

Nubayshah Al-Huthalee narrated that Allaah’s Messenger (sallAllaahu 'alayhi wa sallam) said (translated meaning): “The days of Tashreeq are days of eating, drinking and remembrance of Allaah.” [Saheeh Muslim].

However, if one has a valid excuse for delaying the slaughter past the days of Tashreeq, such as if the animal runs away from him, due to negligence on his part, and he only finds it after the time-frame for slaughtering has passed. Another example is if a person entrusts someone to slaughter the animal for him but that person forgets to do it until the time has passed. In situations such as these, there is no sin in slaughtering after the prescribed time-frame since there is a valid reason for the delay.

This is also based on the analogy of it being similar to a person who sleeps passed the time of prayer or forgets to do it until its time passes, for he may pray it either when he wakes up or when he remembers.

It is allowed to perform the sacrifice any time during the days of Tashreeq, whether day or night. However, slaughtering during the daytime is better, and doing it on the day of ‘Eed after the two khutbahs is better than that. Each day is better than the day that com

es after it, in terms of performing the sacrifice, since that reflects one’s quickness and eagerness to carry out good deeds."

[Talkhees Ahkaamul-Udhiyah wadh-Dhakaat, Pgs. 12-16].

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بسم الله الرحمن الرحيم

⏩ Making A Sacrifice For The Prophet Or The Deceased – Shaykh Abdul-Muhsin Al-Abbad And Shaykh Ibn Uthaymeen

The Hadeeth:

Narrated Hanash:

That ‘Ali used to slaughter two male sheep, one for the Prophet (ﷺ) and the other for himself. When this was mentioned to him, he said: “He ordered me to” – meaning the Prophet (ﷺ) – “So I will never leave it.

Reported by Abu Dawud and Tirmidhi.

The Commentary :

Ash-Shaykh Abdul-Muhsin al-Abbaad hafidaho-Allah, comments on the aforesaid hadith:

As for making a special sacrifice on behalf of the deceased, then nothing has come from the Prophet sallahu alayhi wa salam concerning singling it out [with a specific sacrifice]. As for this hadeeth on which the author reported on Ali, then it is weak since the chain comprises of the narrator Abul Hasnaa (i.e. who is unknown). However, if the individual were to make a general sacrifice while including him [i.e. the deceased] then this is permissible since a person makes a sacrifice on his behalf and on the behalf of his own family members of those alive and of those who are dead. As for making it specific for the deceased, then there hasn’t come any explicit narrations in support of it but some scholars permit it and consider it similar to the act of charity. However, in relation to there being an explicit text on making a special sacrifice for the deceased, then nothing [authentic] has come in its regards.”

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Note : Ash-Shaykh Muhammad bin Saalih al-Uthaymeen rahimahullah, states it becomes permissible to specify the deceased with a sacrifice if the deceased bequested it before his death.

Therefore, since this is an act of worship, one should avoid inventing any special things concerning it such as making yearly sacrifices on behalf of the Noble Prophet, sallahu alayhi wa salam, being if this was legislated, then those who loved him greatly from his companions would have preceded us in doing so. And carrying in mind that the above narration, even if it was authentic, it wouldn’t be a proof to justify this act since it comes in some of the wordings of the hadeeth: أوصاني meaning “I was specifically bequested by The Prophet sallahu alayhi wa salam to make a sacrifice on his behalf”. Also remember that Ali bin Abi Taalib had close family ties to the Noble Prophet sallahu alayhi wa salam, which clearly indicates we can’t make the same comparison for ourselves. And Allaah knows best.

Translated by

AbdulFattaah Bin Uthman

Abu Fajr

🔗 https://torontodawah.com/making-a-sacrifice-for-the-prophet-or-the-deceased-shaykh-abdul-muhsin-al-abbad-and-shaykh-ibn-uthaymeen/

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Quran and Sunnah upon the understanding of the salaf

بسم الله الرحمن الرحيم

The Excellence Of Fasting On The Day Of 'Arafah (9th Thul-Hijjah - 30/07/2020)

The ninth day of Thul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord.

It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallAllaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said (translated meaning), “It expiates the sins of the past year and the coming year.” [Saheeh Muslim, No 1162].

Likewise, the Prophet (sallAllaahu ’alayhi wa sallam) said (translated meaning), "There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [Saheeh Muslim, No. 1348].

Imaam At-Tirmithee, may Allaah have mercy upon him, said, “The people of knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [Refer to Jaami'ut-Tirmithee, 3/377].

Shaykh Muhammad ibn Saalih Al-'Uthaymeen, may Allaah have mercy upon him, was asked: "What is the ruling on fasting the day of ‘Arafah for non-pilgrims and pilgrims?"

He replied: "Fasting on the day of ‘Arafah for non-pilgrims is a confirmed Sunnah. The Messenger of Allaah, sallAllaahu 'alayhi wa sallam, was asked about fasting on the day of ‘Arafah and he said (translated meaning): “I ask Allaah that it may expiate for (the sins of) the year that comes before it and the year that comes after it.” According to another report he said (translated meaning): “It expiates for the past and coming years.”

As for the pilgrim, it is not Sunnah for him to fast on the day of ‘Arafah, because the Prophet, sallAllaahu 'alayhi wa sallam, did not fast on the day of ‘Arafah during the farewell pilgrimage. In Saheeh Al-Bukhaaree it is narrated from Maymuunah, may Allaah be pleased with her, that the people were not sure whether the Prophet, sallAllaahu 'alayhi wa sallam, was fasting on the day of ‘Arafah, so she sent him some milk when he was standing in ‘Arafah, and he drank it whilst the people were looking on."

[Majmuu’ Al-Fataawaa Ibn ‘Uthaymeen, Part 20, Question no. 404].

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This great day is tomorrow! Inshaallaah. Read the post before this picture to read about this great day. Make sure you fast and encourage others to fast! Look how great the reward is for fasting this one day!! Alhamdulillaah He is Al-Kareem, Ar-Rahmaan (the Most Generous, the Most Merciful).

بســـم اللــه الرحــمــن الـرحـــيــم

◾Rights of Custody◾️

Answered by our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahmān Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 2nd, Dhūl-Hijjah, 1441H

📥Question:

A man divorced his wife and he has a daughter from her, how long does the daughter stay in the hadhāna (care) of her mother until her father takes her, is there a specific age concerning this?

📤Answer:

If the mother remarries she returns the daughter to her father even if she was in the age of tufūlah (baby) as long as no harm occurs to her by partaking in breastfeeding.

((لا ضرر ولا ضرار))

“There is no harming nor reciprocating harm.”


َّ (فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُوا بَيْنَكُم بِمَعْرُوفٍ)

"then if they suckle for you, give them their recompense and enjoin one another among you to do good'"
[Talāq, 6]

And if she doesnt remarry and she takes good care of her daughter, similar to his taking care of them if they were with him, then verily the children stay with her as long as she doesn't remarry, until they get older and are able to distinguish then they choose between their father and mother, as the Prophet ﷺ gave choice to a child between his mother and his father.

And as the Prophet ﷺ said you have more right to them as long as you don't get married.

There remains exceptional situations like the children becoming wasted, if she is not good in taking care of them so they become corrupted and go to waste or they don't have (good) taking care of from their mother from the angle that she is preoccupied, away from them due to some work, so if there is a doubt of possible going to waste and corruption, then verily there could occur from the judge a judgment in favour of the father with the duty of taking care of them maintaining the well being of the children, male or females, because the father has determination in taking care that which the mother doesn't have, for indeed you could find a person could pass away and die and they remain with their mother and perhaps they were given a weak upbringing, the mother doesn't have the capability of raising like the father, and for that reason the orphan is the one who has lost his father, so he looses upbringing and learning and jealousness for women folk, things that the mother cannot upkeep, as for in the likes of this situation as long as she doesn't get married she remains with her until she is able to distinguish.


____
Translated by:
Abū 'Abdillāh 'Omar bin Yahya Al-'Akawi

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