Jul 13 2014

Three Matters When There is Differing|Shaykh al-Fawzaan

The Noble Shaykh Saalih al-Fawzaan (Hafidhullaah) stated:

The Muslim is in need of three matters when there is differing, in order for him to know the correct path:

Firstly: The correct knowledge and not the pretend knowledge. It is not possible for you to traverse upon this path except that you have learned and you know the truth from the misguidance.

Secondly: Having  patience and being firmly established. Not wavering even if you are afflicted by that which befalls you. Indeed you are to remain patient no matter how much it costs you (to do so).

Thirdly: Do not be deceived by the large amount (of people who are upon something). Indeed you only look at who is upon the truth.

Taken from: at-Ta’leeqaat at-Tawdeehiyyah alaa al-Maqaddimah Fataawaa al-Hamawiyyah pg. 167

 

Mar 27 2014

The foundation in the Sharia is polygyny for he who has the capability to do so, and will not oppress them. Shaykh Ibn Baz

The foundation of marriage is polygyny (Having more than one wife)

Taken From The Fatawaa of our

Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia

Abdul Azeez bin Abdullaah Bin Baaz

Translated by

Abbas Abu Yahya

 

Question is the foundation of marriage polygyny or is it having one wife?

The answer: The foundation in the Sharia is polygyny for he who has the capability to do so, and will not oppress them.

This is due to the many benefits of polygyny, protecting ones private parts, protection for the one who marries women and is good to them. The increase of offspring by which the Ummah is increased thereby an increase of those who worship Allaah alone.

The evidence which shows this is the saying of Allaah Ta ala:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.>> [Soorah an-Nisa:3]

Also, because the Messenger – sallAllaahu alayhi wa sallam ý married more than one wife and Allaah Subhanahu said:

<<Verily in the Messenger of Allaah you have a beautiful example>> [Soorah Ahzab:21]

The Messenger- sallAllaahu alayhi wa sallam ý mentioned when some of the companions said: As For me then I will not eat meat, another one said: As for me then I will pray and I will not sleep. Another one said as for me then I will fast and not open my fast. Another one said: as for me then I will not marry women.

So when this news reached the Prophet – sallAllaahu alayhi wa sallam he addressed the people and praised and glorified Allaah then he said: Indeed such and such news has reached me. However I fast and open my fast, pray and sleep. I eat meat and marry women. So whoever turns away from my Sunnah is not from me.

This is a great statement from the Prophet – sallAllaahu alayhi wa sallam ý which includes having one wife and polygyny.

Allaah is The One who gives the capability.

[al-Balaag magazine no.1015, 19 Rabi al-Awal 1410 A.H.]

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=4805

Mar 27 2014

Question: is having more than one wife something permissible in Islaam or is it the Sunnah? Shaykh Ibn Baz

Polygyny is the Sunnah

(Having more than one wife is the Sunnah)

 

Taken From The Fatawaa of our

Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia

Abdul Azeez bin Abdullaah Bin Baaz

Translated by Abbas Abu Yahya

 

Question: is having more than one wife something permissible in Islaam or is it the Sunnah?

The Answer: Having more than one wife is the Sunnah if you have ability to do so due to the saying of Allaah The most high:<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. >> [Soorah an-Nisa:3]

And also due to the action of the Prophet – sallAllaahu alayhi wa sallam he had altogether nine women and Allaah made it a means for the Ummah to have benefited from them.

This is from the distinguished characteristics of the Messenger – sallAllaahu alayhi wa sallam, as for other than him then it is not allowed to combine more than four.

As for having more than one wife then there are great benefits for men, women and all the Muslim Ummah. Indeed what is achieved/beneficial for everyone, by having more than one wife is lowering ones gaze, protection for the private parts, increase in offspring, that a man can look after the benefits of a large number of women and can defend them from causes of evil and deviances.

As for the one who is incapable of doing this and fears that he will not be just between them, then he should suffice with one due to the saying of Allaah Subhana:

<<But if you fear that you shall not be able to deal justly (with them), then only one>> [Soorah an-Nisa:3]

May Allaah give all the Muslims that which there is benefit for them and success for them in this world and the Hereafter.

[al-Balaag magazine no.1028]

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=4805

Mar 27 2014

Ibn `Umar: “The Khawaarij behave like the Persians and the Romans”

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد
1. On the authority of Nafi` that `Abdullaah Ibn `Umar رضي الله عنهما said:

“`Uthmaan (Ibn `Affaan رضي الله عنه) consulted me when he was under siege, he said: ‘What is your opinion about what al-Mugheerah bin al-Akhnas* رضي الله عنه has said?’

I asked: ‘What did he say?’

`Uthmaan said: ‘He (al-Mugheerah) said: These people (i.e. the Khawaarij) want you give up this matter (i.e. the Khilaafah) and that you handover the matter to them.’

[In the narration of Ibn Sa`d it is that `Uthmaan said: ‘They want me to give up (the Khilaafah). And if I do, they will let me live and if I don’t they will kill me.’]

I said: ‘Do you see that by handing it over to them, will you live forever in this world?’

He said: ‘No!’

I said: ‘If you do not do this, can they do anything more than to kill you?’

He said: ‘No!’

I said: ‘Do they own the Paradise and the Hellfire?’

He said: ‘No!’

I said: ‘I do not see any reason for you to introduce this matter (of giving up the rulership) in the religion, so that whenever they (the people) are discontent with the ruler that they remove him. So do not give up the dress (i.e. the Khilaafah) which Allaah عز وجل dressed you with.’”

[Imaam Ahmad mentioned it in “Fadhaail al-Sahaabah” (No. 767, pg. 1/473) and Ibn Sa`d in Tabaqaat al-Kubraa (3/66)]

* al-Mugheerah bin al-Akhnas رضي الله عنه was a companion. His mother Khaalidah was the aunt of `Uthmaan رضي الله عنه. He resembled `Uthmaan رضي الله عنه in appearance and died defending him when the Khawaarij surrounded `Uthmaan’s house and attacked it. In Usud al-Ghaabah it is mentioned that when the Khawaarij burned down the door to `Uthmaan’s house, al-Mugheerah said to `Uthmaan: “By Allaah! Lest the people say that we have betrayed you”, then he picked up his sword and went charging against the Khawaarij.

2. Saalim reported from him father, `Abdullaah ibn `Umar رضي الله عنهما that he said:

“One of the people from al-Ansaar came to me during the Caliphate of `Uthmaan رضي الله عنه and spoke with me; and he wanted me to speak out against `Uthmaan, and he spoke for a long time. He was a man with a heavy tongue (i.e. he didn’t speak clearly) and it was difficult for me to understand him with ease.

So when he finished his talk, I said to him: ‘We used to say this when the Prophet صلى الله عليه وسلم was still alive: ‘The most virtuous people from the Ummah of the Prophet صلى الله عليه وسلم after him were Abu Bakr, then `Umar, then `Uthmaan’, and by Allaah! We do not know that `Uthmaan has killed anyone unjustly (so that we can retaliate against him) nor did he commit any major sin. Rather it is this wealth (which you are after), if he gives it to you, you become pleased. And if he gives it to his near ones you become dissatisfied. Rather you want to behave like the Persians and the Romans, who do not find a ruler except that they kill him.’

Then the man’s eyes overflowed with tears and he said: ‘O Allaah! We do not want that.’ (i.e. he repented from speaking against `Uthmaan).”

[Abu Bakr bin al-Khallaal in his “al-Sunnah” (No. 546, pg. 1/386)]

Mar 13 2014

The Rights of the (upright) scholars and teachers

Imam Sadi (rahimahullaa) stated:

They [i.e. (the upright) scholars and teachers] are the mediators between the Messenger (sallal-laahu-alayhi-wasallam) and his Ummah with regards to propagation of his religion and clarification of his sharee-ah. Had it not been for these ones, the people would have been like cattle. Their rights are greater than the rights of the fathers and the mothers; for indeed they nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion. They return them to the rulings pertaining to the rights and dealings that are incumbent upon a person to fulfil, just as they return them to the affairs pertaining to affairs of worship. Through them the Book and the Sunnah are established; truth is made clear truth from falsehood, guidance as opposed to misguidance, the lawful as opposed to the unlawful, good as opposed to evil, and rectification as opposed to corruption.

They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit, great or small. They have great rights (to be fulfilled) by the ummah and are in possession of a sublime status. Therefore, the people must have love and respect for them. They must recognize their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allaah by having love for them and praising them. They are to proclaim their excellence, and guard the hearts and the tongues against insulting them, which when present would tarnish their excellence.

[For further details, see: Noorul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu-aamalaat Wal Huqooq Wal Aadaab, page: 57-58)]