Shaykh Albani believes that all of the books of Shaykh Rabee contain shiddah (Harshness): Shaykh Albani on Shaykh Rabee


Benefits that we can take from this:

1, Shaykh Albani emphasised gentleness

2, Shaykh Albani critisized shaykh Rabee for going into the intentions of some of the people he refuted

3, shaykh albani viewed that shaykh rabee had harshness in the way he refuted the people who opposed the sunnah or the truth.

4, Shaykh albani did not agree with shaykh rabees approach in correcting the one who opposed the deen

5, However, today I do not view that a Muslim should boycott his brother Muslim who testifies that there is no deity worthy of worship except Allāh and that Muhammad is the messenger of Allāh because he has deviated, either ideologically or practically, rather he should accompany him and advise him. If he fears that by accompanying him he will become contaminated, ideologically or morally, he stays away from him.

6, Shaykh Albani believes that all of the books of Shaykh Rabee contain shiddah (Harshness)

7, Shaykh Albani agrees with the knowledge of Shaykh Rabee but disagrees with his approach

8, Imam al-Albani forbade the questioner from having fanaticism towards Shaykh rabee or any other personality

This audio is taken from Silsilah Huda wa Nur. no/.915
20th Rabee’ al-Awwal 1417 AH/ 5th August 1996 CE

http://www.d3watuna.com/

Speech of Shaykh Falaah Ismayeel in comparison with the speech of Abu Khadija and Ahmad Bazmool in regards to Shaykh Ali Hasan


As salaamu alaykum

Here is a short biography of Shaykh Falaah Islameel and the source is http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6242

Translated by: Akram bin Muhammad Abdul-Qaadir as-Seelaanee an-Najdee

His Name and Kunya: Aboo Muhammad Falaah bin Ismaaýeel bin Ahmad Mundakaar

His Birth: The noble Shaykh was born in the year 1950

His seeking of Knowledge:
The Shaykh began seeking knowledge ý after studying in the English language- and his age was 16 years of age, so he traveled to the people of knowledge to take from them. And he started his university level studies in the Islaamic University of Madeenah al-Munawwarah and that was in the year 1976. And he accompanied the scholars during his university studies and he prepared his thesis for the Masters and the Doctorates and he studied with them the ýAqeedah and Hadeeth and Science of Hadeeth and Fiqh and itýs Usool and the Principles of Fiqh and Grammar and Morphology and Balaaghah and Tajweed.

His Qualifications in Knowledge:
The Shaykh ý May Allaah Preserve him – earned a number of Diplomas and they are:

ýBachelors degree, and the Shaykh ý May Allaah Preserve him – earned a level of Excellent.

ýMasters Degree, and the Shaykh ý May Allaah Preserve him ý earned a level of Excellent and his thesis was an examination of three of the volumes of Shuýab al-Eemaan of al-Haafidh al-Bayhaqee ý May Allaah have Mercy on him-

ýDoctorates Degree, and the Shaykh ý May Allaah Preserve him ý earned a level of excellent along with an honorarium. His thesis was titled, ýAl-ýAllaaqah bayn at-Tassawwuf wat Tashayyuýý (ýThe relation between Soofism and Sheeýismý)

His Scholars:
The Shaykh ý May Allaah Preserve him ý studied with a number of the major scholars and from them are:

ýHis Eminence, the Shaykh, the ýAllaamah, ýAbdul-ýAzeez bin ýAbdullaah bin Baaz ý May Allaah have Mercy upon him ý and he attended many of the sittings of knowledge and read to him ýal-Usool ath-Thalaathaý and ýKitaab at-Tawheedý.

ýThe Noble Shaykh, the scholar of Hadeeth, Muhammad Naasir ad-Deen al-Albaanee in the house of Shaykh Falaah two times: once in Madeenah and once in Kuwait.

ýThe Noble Shaykh, The Faqeeh, The Usoolee, The Muffassir, Muhammad bin Saaleh al-ýUthaymeen ý May Allaah have Mercy upon him ý and he attended many of his sittings of knowledge and he studied with him some chapters from Fiqh.

ýThe Noble Shaykh, Doctor Saalih bin Fawzaan al-Fawzaan ý May Allaah Preserve him ý and he attended many of his sittings of knowledge.

ýThe Noble Shaykh, the scholar of Hadeeth, ýAbdul-Qaadir bin Habeebullaah as-Sindee ý May Allaah have Mercy upon him ý and he was from the Major scholars in Madeenah an-Nabawiyyah. And he read to him ýNukhbatul Fikrý of al-Haafidh ibn Hajar al-ýAsqalaanee ý May Allaah have Mercy upon him ý

ýThe Noble Shaykh, the scholar of Hadeeth in al-Hijaaz, Doctor Hammaad bin Muhammad al-Ansaaree ý May Allaah have Mercy upon him ý and he ý May Allaah Preserve him – took a lot from the Shaykh, and he accompanied him a lot and very much benefited from him, and read to him ýSaheeh al-Bukhaareeý, and ýal-Ibaanahý of Ibn Battah, and ýan-Nubuwwaatý of Shaykh al-Islaam ibn Taymiyyah, and ýKitaab at-Tawheedý of ibn Khuzaymah, and ýKitaab at-Tawheedý of Shaykh al-Islaam Muhammad bin ýAbdul-Wahhaab, and ýBuloogh al-Maraamý of al-Haafidh ibn Hajar al-ýAsqalaanee, just as he read to him from the Tafseer of the Qurýaan.

ýThe Noble Shaykh, Doctor Muhammad Amaan bin ýAlee al-Jaamee ý May Allaah have Mercy upon him ý and he took a lot of knowledge from the Shaykh, and benefited from him a great benefit, and read to him ýal-Qawaaýid al-Muthlaaý of al-ýAllaamah al-ýUthaymeen ý May Allaah have Mercy upon him ý and ýKitaab at-Tawheedý of Shaykh al-Islaam Muhammad bin ýAbdul-Wahhaab and ýAqeedatul Waasitiyyahý of Shaykh al-Islaam ibn Taymiyyah and ýSharh ýAqeedatut Tahaawiyyahý of ibn Abil ýIzz al-Hanafee ý May Allaah have Mercy upon them all -. And he studied with him as well the nature of Tawheed in the ýAqeedah of the Ashýarees then Shaykh Muhammad gave to Shaykh Falaah a copy of this book with his notes with his handwriting. And it was published in the year 1306 after the Hijrah. And Shaykh Falaah did not cease to be cautious with this copy and he holds it in high esteem. And he corresponded with the department of ýAqeedah in the Islaamic University and Shaykh Muhammad Amaan al-Jaamee ý May Allaah have Mercy upon him ý was the director for the thesis of the Shaykh in his Masters.

ýThe Noble Shaykh, Doctor ýAbdul-Kareem bin Muraad al-Atharee ý May Allaah Preserve him ý and he studied with him ýal-Fataawa al-Hamawiyyahý and ýar-Risaalah at-Tadmooriyyahý and ýSharh ýAqeedah at-Tahaawiyyahý of ibn Abil ýIzz al-Hanafee. And Shaykh ýAbdul-Kareem Muraad ý May Allaah have Mercy upon him ý was from one of the debaters for the Shaykh ý May Allaah Preserve him – in his Masters thesis.

ýThe Noble Shaykh, Doctor ýAbdul-Muhsin bin Hammad al-ýAbbaad ý May Allaah Preserve him ý and he was the director for the Islaamic University. And he read to him ýKitaab ash-Shareeýahý of al-Aajurree and ýShifaaý al-ýAleelý of Ibnul Qayyim. And Shaykh ýAbdul-Muhsin al-ýAbbaad ý May Allaah Preserve him ý was from one of the debaters for the Shaykh ý May Allaah Preserve him ý in his Masters thesis.

ýThe Noble Shaykh, the scholar of Hadeeth, al-Ustaadh Doctor Rabeeý bin Haadee al-Madkhalee, and he earned a high seat in the University in the Kingdom of Saudi Arabia (Chair of the teachers). And he read to him ýSaheeh Muslimý and ýTadreeb ar-Raaweeý of al-Haafidh an-Nawawee ý May Allaah have Mercy upon him ý and ýal-ýUboodiyyahý of Shaykh al-Islaam ibn Taymiyyah.

ýThe Noble Shaykh, Doctor ýAlee bin Naasir al-Faqeehee ý May Allaah Preserve him ý and he read to him ýKitaab at-Tawheedý and ýKitaabul Eemaaný all of them from al-Haafidh ibn Mundih ý May Allaah have Mercy upon him ý just as he studied with him valuable classes on al-Millal wan-Nihal.

ýThe Noble Shaykh al-Fardhee, ýAbdus Samad bin Muhammad al-Kitaab ý May Allaah have Mercy upon him ý and he read to him ýKitaab at-Tawheedý from ýSaheeh al-Bukhaareeý just as he read to him ýIlm al-Faraaýid Imlaa

ýThe Noble Shaykh ýUbayd bin ýAbdillaah al-Jaabiree ý May Allaah Preserve him ý and he is from the Major scholars of Madeenah an-Nabawiyyah. He read to him ýKitaab at-Tawheedý of Shaykh Muhammad bin ýAbdul-Wahhaab ý May Allaah have Mercy upon him ý and ýAl-Qawaaýid al-Muthlaaý and ýAl-Qawaaýid al-Fiqhiyyahý.

ýThe Noble Shaykh, Doctor ýAbdullaah bin Muhammad al-Ghunaymaan ý May Allaah Preserve him ý and he read to him ýFath-ul-Majeedý and ýKitaabul Eemaaný of Shaykh al-Islaam ibn Taymiyyah, and Shaykh ýAbdullaah al-Ghunaymaan ý May Allaah Preserve him ý was the director of the Shaykhýs thesis in his Doctorates.

ýThe Noble Shaykh, the Muffassir, Muhammad bin al-Mukhtaar ash-Shanqeetee ý May Allaah have Mercy upon him ý and he took from him the knowledge of Tafseer in the Islaamic University and in the Haram al-Madanee ash-Shareef, and he read to him ýSunan an-Nasaaýeeý as well.

ýThe Noble Shaykh, Doctor ýAlee bin ýAbdur-Rahmaan al-Hudhayfee ý May Allaah Preserve him ý and he read to him ýKitaab at-Tawheedý from ýSaheeh al-Bukhaareeý.

ýThe Noble Shaykh, the Muffassir, the Usoolee, the Grammarian, Ahmad bin Taaweet at-Tanjee ý May Allaah have Mercy upon him ý and he is from the scholars of al-Maghrib (Morrocco). And he used to be ý May Allaah have Mercy upon him ý was a Judge, a Judge of Tanjah during the time of the French Colonialization of Morrocco. And he took from the Shaykh the knowledge of Tafseer in the Islaamic University and he read to him in Usool al-Fiqh and ýRawdatun Naadhirý of Ibn Qudaamah in the Haram al-Madanee. And he read to him from the knowledge of the language, ýSharh Alfiyyah ibn Maaliký of ibn ýAqeel.

ýThe Noble Shaykh, ýAlee bin Sinaan ý May Allaah have Mercy upon him ý and he was from the scholars of Madeenah an-Nabawiyyah, and he read to him ýQatarun Nadaaý.

ýThe Noble Shaykh of the Language, Ahmad bin Maýloom ash-Shanqeetee ý May Allaah have Mercy upon him ý and he was from one of the scholars of the language in Madeenah an-Nabawiyyah and he has an explanation of Alfiyyah ibn Maalik, which he compose in three compositions. And he read to him ýal-Muqaddimah al-Aajurroomiyyahý and ýSharh Alfiyyah ibn Maaliký of Ibn ýAqeel ý May Allaah have Mercy upon him ý

ýThe Noble Shaykh, the Usoolee, Doctor Zaynul ýAabideen ý May Allaah have Mercy upon him -. And he read to him ýRawdatun Naadhirý of Ibn Qudaamah.

ýThe Noble Shaykh, the Faqeeh ýAbdullaah bin Haamid al-Hammaad ý May Allaah have Mercy upon him ý and he read to him ýSubal as-Salaamý

ýThe Noble Shaykh, the Faqeeh, Muhammad bin Hamood al-Waaýilee ý May Allaah Preserve him ý and he read to him ýBidaayatul Mujtahidý of Ibn Rushd.

ýThe Noble Shaykh, ýAbdur-Raýoof al-Libdee ý May Allaah have Mercy upon him ý and he was from the scholars of the language in Madeenah an-Nabawiyyah and he read to him ýSharh Alfiyyah ibn Maaliký of Ibn ýAqeel.

ýThe Noble Shaykh, Mahmood as-Samaahee ý May Allaah have Mercy upon him ý and he was from the scholars of Fiqh in Madeenah an-Nabawiyyah, and he read to him ýBidaayah al-Mujtahidý

ýThe Noble Shaykh ýUmar bin Muhammad Falaatah ý May Allaah have Mercy upon him ý and he read to him ýSunan Abee Daawoodý.

ýThe Noble Shaykh, the Muffassir, Aboo Bakr al-Jazaaýiree ý May Allaah Preserve him ý and he took from him the knowledge of Tafseer and he used to attend his classes in the Haram al-Madanee.

ýThe Noble Shaykh Ahmad al-Azraq ý May Allaah have Mercy upon him ý and he read to him ýSubal as-Salaamý the explanation of Buloogh al-Maraam.

ýThe Noble Shaykh ýAlee bin Musharraf al-ýUmree ý May Allaah Preserve him ý and Imaam al-Albaanee ý May Allaah Preserve him ý nicknamed him ýal-Albaanee as-Sagheerý (the smaller al-Albaanee), ad he read to him ýSunan at-Tirmidheeý.

ýThe Noble Shaykh, the Recitor, Muhammad bin Ramadhaan al-Muqree ý May Allaah have Mercy upon him ý and he took from him the knowledge of Tajweed.
And from what we mentioned from the Scholars of the Noble shaykh Falaah, they are some of those whom the Shaykh had studied with and taken knowledge from.
Description of his Manners

The Shaykh ý May Allaah Preserve him ý is distinguished by good character, and manners in his actions, and desire to benefit and seek benefit, and humble with his students and brothers, and endeavors to judge justly in their affairs, and his concern for the Book and the Sunnah and the ýAqeedah of Ahlus Sunnah wal-Jamaaýah, and he is honored with the people of knowledge and his students in a high position, and esteem, and respect. From the most distinguishing signs of the Shaykh in his Manners is a constant smile which never leaves his face when he speaks to others and answers their questions.

And the Shaykh ý and All Praise is Due to Allaah ý it is witnessed with the one who is far and near in a high position and good character and a lot of manners, and for that he is similar to a father for all the Salafees in Kuwait.

His efforts in Knowledge and Daýwah:
The Shaykh has many efforts in spreading knowledge, he joins in many of the Knowledge Seminars, and is active in spreading Daýwah that is found in Kuwait and which benefits the Students of Knowledge.

And the Shaykh ý May Allaah Preserve him – is distinguished with his knowledge-based activity, and he gives classes on the various books of Ahlus Sunnah wal-Jamaaýah, and from the books and texts that the Noble Shaykh ý May Allaah Preserve him- teaches and he does not cease to teach some of them:

ýal-Usool ath-Thalaatha
ýKashf ash-Shubuhaat
ýAl-Usool as-Sittah
ýFath-ul-Majeed
ýSharh ýAqeedatul Waasitiyyah of Shaykh Saalih al-Fawzaan
ýAl-Fataawa al-Hamawiyyah
ýSharh ýAqeedatut Tahaawiyyah of Ibn Abil ýIzz
ýSharh as-Sunnah of al-Barbahaaree
ýAsh-Shareeýah of al-Aajurree
ýAl-Uddah Sharh al-ýUmdah
ýAl-Arbaýeen an-Nawawee

And the Shaykh ý May Allaah Preserve him ý does not cease to teach the students of knowledge in Kuwait and outside of it, just as he does not cease to teach ýAqeedah in the Islaamic University of Kuwait. And the Shaykh ý May Allaah Preserve him ý takes part in the Methodology of ýAqeedah in spreading Islaamic education in the Ministry of Education in the country of Kuwait.

His Methodology of Teaching:
The Shaykh ý May Allaah Preserve him- is distinguished in his unique style in teaching. And from the most important of what distinguishes the Shaykh in his teaching:

ýExamination of knowledge-based Issues in the chapter of Beliefs by mentioning the statements of the Salaf and the Muhaqqiqeen in these issues.

ýA way of explaining matters of beliefs by using general principles of the Manhaj of the Salaf ý May Allaah have Mercy upon them ý

ýMentioning the statements of the differing sects to Ahlus Sunnah wal-Jamaaýah in matters of Belief, and refuting them from the Book and the Sunnah and the language of the ýArab and the statements of the Salaf.

ýMuch of what the Shaykh ý May Allaah Preserve him ý relates from his scholars from what he learned from them, so he mentions their statements and in the matters which they have explained.

ýVerify the text of the book being explained.

ýMentioning the statements of the Fuqahaa, Muhadditheen, and Muhaqiqeen from the people of knowledge and their Madhhab in explaining the matters of Fiqh, and using the Daleel of their Madhhab from the Book and the Sunnah and the rest of the proofs of the rulings, then comparing and giving preference of the statements of the Fuqahaa.

His authorship:
1 ý al-ýAllaaqah bayn at-Tassawwuf wat-Tashyeeý (Doctorate Thesis)
2 ý Tahqeeq Thalaath min Shuýab al-Eemaan (Masters Thesis)
3 ý Nazýat at-Takfeer, Khutooratihaa wa ýAlaajihaa
4 ý Ar-Ruqya ash-Shareeýah bayn at-Tanzeel wat Tatbeeq
5 ý al-Iýtiqaad al-Waajib Nahw as-Sahaabah
6 ý al-Iýtiqaad al-Waajib Nahw al-Qadr
7 ý al-Ashaaýirah Laysoo min Ahlus-Sunnah wal-Jamaaýah (It is an comment on four statements worth being spread in Kuwait)
8 ý al-ýAqeedah Awalan (A published in the Magazine ýash-Shareeýahý)
9 ý al-Akhlaaq al-Islaamiyyah (Notes from the University)
10 ý al-Milal wan Nihal (Notes from the University)
11 ý ýAqeedah (2) (Notes from the University)

We ask Allaah to preserve our Shaykh, and benefit others through his knowledge, and bless him in his efforts, and reward him in his Islaam and the Muslims with good.

“Taken from Mahad-ul-Furqan .org website”

CLICK BELOW TO READ THE SPEECH OF SHAYKH FALAH

http://www.salafimanhaj.com/pdf/SalafiManhaj_TabdiAliHasan

Below is the posts from Salafitalk.net where the evil speeches has been spread about Shaykh Ali Hasan. Once you read the speech of Shaykh Falaah and then compare it with the speeches of Abu khadija and rest, and its simply obvious that they are manipulating the ummah to hate Shaykh Ali and boycott him. Allaahu alaam as to why they intend to harm the legacy of Shaykh Albani rahimallah yet claim to be adherents of minhaj of salaf yet attack the pillars of salafi minhaj in this era. May Allaah guide them if not save the ummah from evil of spubs. Ameen

A BRIEF INTRODUCTION TO ALI AL-HALABI

Ali Hasan bin Ali bin Abdul-Hameed al-Halabi is from Jordan. He first came to the UK in 1993. He was lauded as a student of the Imaam, the Muhaddith Muhammad Naasir ad-Deen al-Albaanee (rahimahullaah). Though young in age, he became known for sitting in the sessions of Shaikh Al-Albaanee in Jordan during the later years of the life of the Shaikh.

He was a very close companion of Saleem al-Hilaalee and Muhammad Moosa Nasr. In fact all three visited the UK in 1995 – and then their collective and individual visits became more and more regular.

After 1995 they started making regular visits to the USA, Canada, Europe and the Far East. Indeed they became famous due to their visitations of these various locations. One could venture as far as to say that in those times they were more well-known in the West than they were in the Middle-East, wallaahu a’lam.

In the early days whilst Shaikh Al-Albaanee (rahimahullaah) was alive, they were cautious about their stances towards ahlul-bid’ah and the hizbiyyeen. They would warn against them in general and in sittings with the du’aat (in the UK), they would clearly warn against the likes of the Kuwaiti group known as Ihyaa Turaath al-Islaamee and the followers of Muhammad Suroor. Indeed they would also warn against the likes of Safar al-Hawaalee, Salmaan al-Awdah and the other Qutubees. ALL of this of course in line with the crystal clear manhaj of Shaikh Al-Albaanee.

So the Salafis in general would speak good of them due to this and defend them upon this – believing that they were carrying the aqeedah and manhaj of the Muhaddith and Imaam, Shaikh Al-Albaanee.

However, as time went by, we noticed some contradictions between what they were calling to in public and what they would say in private gatherings
and insinuations they would make in lectures. They would make disparaging remarks towards other well-known scholars. They would try and restrict the
da’wah around them. They would disregard the refutations of the scholars if they opposed their close companions. So we found them defending the likes of Adnaan al-Ar’oor and Muhammad al-Maghraawee.

In 1999, only a few months before the death of Shaikh Al-Albaanee – Abul-Hasan al-Ma’rabi and Saleem al-Hilaalee enforced and imposed upon the Salafi du’aat in the UK a contract containing a command to refer all religious and manhaj affairs/disputes back to Ali Hasan and Saleem al-Hilaalee to the exclusion of the Scholars.

Many of the brothers still remember how Saleem al-Hilaalee and Abul-Hasan gloated at the Salafis, proud to have overpowered them with threats and bullying. Alhamdulillaah, most of the Salafi students of knowledge rejected the contract and either refused to sign or did not bother turning up to the signing. This resulted in several years whereby these very same Jordanians (who had now departed from the teachings of Shaikh Al-Albaanee) warned against the Salafi du’aat who stuck to the scholars in Riyaadh, Madeenah and the South (Saamitah). Wherever they would travel in the West, they would now warn against good Salafi students of knowledge, in Canada, in the USA, in France and across Europe. They tried to raise themselves up as the vanguards of the Salafi da’wah whereas in reality they defended the people of desires, promoted the manhaj of tamyee’ and watering down of the clear Salafi principles.

The issue came to a head during the fitnah of Abul-Hasan al-Ma’rabi (a few years later) when these individuals took to following their desires in opposition to the evidences (when the evidences were brought to them, they refused to accept them) – they waged a campaign against many of the scholars of the Sunnah, such as Shaikh Rabee’, Shaikh Ubaid, Shaikh Ahmad an-Najmee, Shaikh Zaid al-Madkhalee and Shaikh Muhammad bin Haadee. All this after the death of Shaikh al-Albaanee.

They started making more and more apparent their disdain for the Scholars of Saudi such as Shaikh Muhammad bin Haadee and Shaikh Rabee’. They would openly defend those who the scholars warned against such as al-Maghraawee, Ar’oor, Muhammad al-Hassaan, Abul-Hasan al-Ma’rabi. They would not defend these deviants upon knowledge, but upon desires – they would reject clear-cut evidences presented by the likes of Shaikh Rabee’ and Shaikh
Ubaid al-Jaabiree. Their counter-argument would never go beyond, “there is no consensus of the scholars in their jarh of al-Ma’rabi”(!!) or “Shaikh so-and-so still has not refuted him” or “Shaikh Rabee’ is not a hujjah” (!!) etc. So thousands of Salafis in the West realised the games they were playing and so kept their distance from them.

They would raise themselves to a position where they regarded themselves as equals to the likes of Shaikh Rabee’, Shaikh Muqbil and Shaikh Ahmad an-
Najmee. So much so that many of the youth in the West would regard Ali Hasan and Saleem al-Hilaalee to contemporaries of Shaikh Rabee’ bin Haadee! The reality is that they are not equal or contemporaries of Shaikh Rabee’ – not in ‘ilm and not in age.

Then the Shaytaan led them to the very same Jam’iyyah they used to warn against: Jam’iyyah Ihyaa Turaath of Kuwait! They started working with them
and taking their wealth!

After all this they split amongst themselves, Saleem al-Hilaalee (freed himself and) split from Ali al-Halabi and the others, and their followers likewise split amongst themselves.

So now the scholars warn openly against the innovations of Ali Hasan al-Halabi. Shaikh Ahmad bin Umar Baazmool (hafidhahullaah) compiled a 804 page book in refutation of the deviations of Ali Hasan, called: “Siyaanatus-Salafee min Waswasati wa Talbisaat Ali al-Halabi” – This book is an amazing compilation. So get a copy O Salafi, and remain upon clarity.

http://www.salafiaudio.com

Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=33&Topic=11387&sortby=desc

Wife’s Duties and Husband’s Rights


http://alifta.net/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=7299&searchScope=7&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=099111111107105110103#firstKeyWordFound

The fourth question of Fatwa no. 9404

Q 4: What is the ruling on a woman doing housework, such as cleaning and washing? Is she considered a sinner if she neglects it? Is it one of her duties towards her husband to cook for him? Can a husband prevent his wife from buying whatever she wants with her money if she has enough accessories and other luxurious things? Her husband provides her food, clothing,

(Part No. 19; Page No. 219)

and shelter, but she does not want the clothes her husband buys for her; she wants to buy expensive clothes, accessories and luxurious things for herself and her son. She buys all this from her own money, but her husband does not agree to this and does not buy her most of the accessories that she wants. As the Nafaqah (obligatory financial support) is obligatory on a husband, can he prevent his wife from buying anything for the house with her own money? Please suggest for me some useful books or publications related to marital life, a wife’s rights, and also child rearing, whether issued by the Committee or others. Do not forget to include information on their prices and where I can purchase them. Please provide me with a detailed reply, as I am a common man and I need to know everything in detail related to marriage and raising children.

A: Firstly, the ruling on a wife doing housework, such as cooking, washing, cleaning and so on differs according to the social class, customs and traditions of each society. Secondly, a husband cannot prevent his wife from buying foods and clothes with her own money, unless she is a spendthrift or buys something prohibited. In this case, he should prevent her from wasting her money or buying prohibited things and should be firm about that.

(Part No. 19; Page No. 220)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Deputy Chairman Chairman
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

> A wife being kind to the parents-in-law as an act of good companionship

The third question of Fatwa no. 18280

Q 3: is it the husband’s right that his wife should treat his parents kindly and be dutiful to them even if they are not Muslims? It should be noted that they live in a separate apartment away from his family and she visits them occasionally. We appreciate your advice. May Allah reward you best!

(Part No. 19; Page No. 266)

A: A Muslim woman is required to treat people kindly, whether they are in-laws or anyone else, and this is highly stressed when it comes to her husband’s parents because this strengthens the marital bond and helps the husband express dutifulness to his parents. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Chairman
Bakr Abu Zayd
Salih Al-Fawzan
`Abdullah ibn Ghudayyan
`Abdul-`Aziz Al Al-Shaykh
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=7340&PageNo=1&BookID=7

A wife serving her parents-in-law

(Part No. 19; Page No. 264)

Fatwa no. 4985

Q: I have a seventy-year-old mother who lives in Syria. I am her only male child. I left the country three years ago. Please keep in mind the difficult conditions prevailing in the country, especially in the distressed governorate of Hamah. Of course, the news reached you about it. That is why I prefer not to travel there. However, my mother lives there alone. Last month, she was afflicted with a disease that has made her incapable of moving. My mother wishes that I send my wife toSyria to help her during this painful sickness. My wife does not want to travel because of the difficult conditions there and because of her four children who are unable to help themselves. Even more, one of those children is young and requires continuous care, especially that he is sick and needs special care. Moreover, she does not want to travel alone. I am intending to send my wife with the teachers who will travel to Syria at the end of this school year, but my wife does not want to. The question is: Is there any obligation in Shari`ah (Islamic law) that a wife should nurse her mother-in-law? If my wife does not travel, will I be undutiful to my mother who may be angry at me because of this?

(Part No. 19; Page No. 265)

A: First, there is nothing in Shari`ah that obligates a wife to help her mother-in-law, except if she does this out of her kindness, capability, and good treatment to her husband and for the sake of establishing ties with her husband’s relatives. Second, your wife is excused if she does not travel to your mother for fear of the difficult conditions and dangers prevailing in the country where your mother lives. There is no sin on you if she does not want to travel even if your mother is angry. You have to be dutiful to your mother in other ways as much as you can. For example, you can bring her to live with you, send her money to hire someone to serve her, or do any other thing within your capabilities. May Allah help you! May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=7339&PageNo=1&BookID=7

A wife who hates her father-in-law

Fatwa no. 12193

Q: i have a wife who lives in a separate house away from my parents whom she deeply hates. She does not even like them to come to the house. It should be noted that she has four children. When my parents visit me, she does not serve them. It is I who serve them food, which I actually buy from restaurants, make them coffee, and prepare their beds. I do not let them feel my wife’s dislike for them. When they ask me about her, I tell them that she and I had a quarrel. I do not want them to feel that she hates them. Please advise me. What should I do as regards my parents, this wife, and the children who are torn between their mother

(Part No. 19; Page No. 267)

and me? Since I do not want to offend my wife, I would like to give her advice through your Fatwa (legal opinion issued by a qualified Muslim scholar). I will give the Fatwa to one of her brothers to read it to her as she is illiterate. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

A: Both the spouses should fear Allah (Glorified and Exalted be He) and do their duties towards each other in kindness. They should both be kind to their in-laws in order to create intimacy and become a close-knit family. Allah (Exalted be He) says: …and live with them honourably. He (Glorified be He) also says: Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allâh and to their husbands), and guard in the husband’s absence what Allâh orders them to guard (e.g. their chastity, their husband’s property). In his explanation of “devoutly obedient,” Ibn `Abbas and others said, “It refers to women who are obedient to their husbands.” Commenting on Allah’s Saying: Men are the protectors and maintainers of women , Ibn Kathir (may Allah be merciful with him) reported from Ibn `Abbas (may Allah be pleased with them) that he (Ibn `Abbas) said, “It means that men are in charge of them. A woman has to obey her husband in matters in which Allah has ordered her to obey him; and this includes

(Part No. 19; Page No. 268)

being kind to his family and prudent with his money.” May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=7341&PageNo=1&BookID=7

Making Istikharah before the engagement


The second question of Fatwa no. 13610

Q 2: When someone proposes to me and I get some information about him, should I observe Istakharah Prayer before seeing him or observe it after seeing him? Is the sign of Allah’s guidance to a servant after observing Istakharah Prayer shown through a true dream? Please answer me, may Allah reward you with the best!

A: Istikharah is permissible before and after seeing the suitor. If you feel happy about the matter for which you ask Allah’s guidance whether you proceed or abandon it, this is a sign indicating that this matter is good. If on the other hand you feel uneasy and your heart is turned away from that matter, then it is not good and should be abandoned. May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=6388&PageNo=1&BookID=7

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Combining Honor, Wealth and Righteousness in a Wife


Topic: Family

Combining Honor, Wealth and Righteousness in a Wife

Al Hafidh al Mizzi states in Tahdeeb al Kamaal: 11/194:

Yahya ibn Yayha an Naysaboori said:

I was with Sufyan ibn ‘Uyaynah when a man approached him and said:

“O Abu Muhammad, I came to complain to you about my wife, I am the most lowly and disliked of things to her.”

Sufyan remained silent for a while then said: “It may be that you were only interested in her to increase yourself in honor.”

The man said: “Yes, O Abu Muhammad.”

Sufyan said: “Whoever seeks honor [by marrying a woman] will be tested with lowliness, and whoever seeks wealth [by marrying a woman] will be tested with poverty, but whoever looks for righteousness [in a woman], then Allah would combine both honor and wealth with righteousness for him in her.”

He then told him a story, he said:

“We were four brothers; Muhammad, ‘Imran, Ibraheem and me. Muhammad was the oldest, ‘Imran was the youngest and I was in between.

When Muhammad wanted to get married, he was interested in lineage, so he married a woman of better lineage than him, so Allah tested him with lowliness.

‘Imran was interested in wealth, so he married a woman who was wealthier than him, so Allah tested him with poverty. They took his wealth and didn’t give him anything.

So I pondered over their affair. Ma’mar ibn Rashid traveled to us so I spoke to him about the affair and told him of their story. He reminded me of the Ahadeeth that ‘A-isha and Yahya ibn Ja’dah narrated.

As for Ja’dah’s Hadeeth; the Prophet – صلى الله عليه وسلم – said:

“A woman is married for four reasons: righteousness, lineage, wealth and beauty. Marry the one with righteousness and you will be successful.”

‘A-isha’s Hadeeth is as follows; the Prophet – صلى الله عليه وسلم – said:

“The woman with the greatest blessing is the one with the least Mahr”

So I chose righteousness and a small dowry, following the Sunnah of the Messenger – صلى الله عليه وسلم – so Allah combined honor, wealth and righteousness for me [in my wife].

http://subulassalaam.com/articles/article.cfm?article_id=125

Husband Treating badly in comparison to Mother and Sister


Question: My husband treats me differently in comparison with the way he deals with his mother and his sisters, and I always feel like there is a barrier between him and me. So what is the ruling on such interaction?

Answer: As for the man, he should give the preference to his mother if he wants above his wife. He should also be kinder to her than he is to his wife, this is the first matter. Secondly, this does not mean that he neglects her, because one of the most difficult obligations in Allaah’s deen is to give everyone their rights; that he gives his wife her rights and he gives his mother her rights, and so forth. Thus,what is waajib upon the man is that he deals correctly with his wife because the wife cannot be lead be simply doing what is rational, and the mistaken one is he who argues with his wife and wants to lead her by means of arguments and proofs. Allaah ( تعالى ) says, “Or one who is brought up in adornments (wearing silk and gold ornaments), and in dispute cannot make herself clear?”6 Hence, a woman has very strong emotions and her emotions are more dominant then her rationality, this is why the Messenger ( صلى الله عليه وسلم ) stated that they are “Deficient in their intelligence and their deen”7 which means that their emotions overpower their rationality. This does not mean that there are no women whose intelligence surpasses that of men. Fifty years ago there was a woman in Libya who excelled pass the men in fiqh, and the people used to call her ‘Waqaayah’ (i.e. the safeguard), and when it came to difficult issues they used to say, “Go to

Waqaayah, for indeed her faculties of sense are better than that of our scholars.” A woman is lead by gentle, ‘nice’ talk. Ibn ‘Abbaas said regarding the tafseer of the ayah, “Or one who is brought up in adornments (wearing silk and gold ornaments), and in dispute cannot make herself clear?” “A man has the ability

to change every point of contention that the woman mentions into a proof against her.” Because in an argument she cannot fully express herself, thus she is in need of ‘nice’ talk that would uplift her spirits, and this is why the sharee’ah made it permissible to lie to her regarding matters that do deny her rights.  This is the secret in dealing with women, that you make the woman feel that you truly need her, and she has what you need, then you will not find anyone more happy than her. This is the nature of women. It is wrong that the husband makes her feel this way and neglects her feelings. Nonetheless, he should give mother precedence over his wife and give everyone their rights without leading her to  have such feelings. He should not make her feel that his mother or his sister are competitors along with her, rather he should make her feel that he cannot do without her and that he is full of love for her, and that she is his priority. Our Rabb commanded us to live in goodness with the women, “And live with them honorably.”9 The Prophet ( صلى الله عليه وسلم ) said, “Treat the women good for they are like captives with you.”10 And the best of you is he who is best to his family. We ask Allaah to guide us all to that which he loves and is pleased with.

 

Source: A variety of comprehensive questions from www.troid.org asked to shiekh Mashoor hafidullaha