Women Site , - Wants to set herself free from a Fa..

Question
My original Question was about Nikah of a divorcee girl. The situation
is that the boy sat in his room along with two witnesses and the girl
sat in her house. Then, though skype they did ijaab and qubool andthe
two witnesses heard the girl's voice as video chat was not used. 1.
Fatwa no. 2378938 2.
http://www.islamweb.net/emainpage/index.php?page=showfatwa&Id=2387246&Option=QuestionIdFrom
previous two answers it is clear to me that this Nikah is not valid as
bride and groom were not at same place. Condition of guardian is not
applicable as it was the second marriage of the Girl. From the answers
it looks like that girl do not need a divorce as it is an invalid
nikah .But girl has to spend a 3 months iddah as marriage was
consummated. As iddah of a woman in an invalid nikah is the same as a
divorcee woman.My Questions are: 1. Does Boy has to give the girl
divorce or not to be free from this invalid Marriage as per two
contrasting saying: Ibn Qudaamah (may Allaah have mercy on him) said:
If a woman gets married in an invalid manner, it isnot permissible for
someone else to marry her until she is divorced or the marriage is
annulled. End quote fromal-Mughni (7/9). If the marriage was corrupt
(fasid), the judge (qadhi) will separate the couple. If he separates
them before consummation of marriage, no waiting period will be
necessary, even (if the separation was) after the couple remained in
seclusion (khalwa). However, if he separates them after consummation
of marriage, the woman will have to observe the waiting period (idda)
from the time of separation. The ruling is the same in the case of
separation taking place without the Qadhi�s judgment (i.e. the couple
separate themselves).� (al-Fatawa al-Hindiyya, 1/526 2. If Boy does
not get ready to give divorce,can girl take Khula? How to nullify this
nikah as there is no written documentation of nikah. They lived for
just one month.Noone is aware ofit. Jazak Allah
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad,
sallallaahu 'alayhi wa sallam, is His Slave and Messenger.
A marriage that lacks the condition of Wali is Faasid (incorrect)
according to the opinion of the majority of scholars. It is the
opinion that we adopt here in Islamweb and it is substantiated by
Sharee'ah evidence.
Being a divorced woman has no effect in this regard because there is
no difference in stipulating the Wali in the case of a virgin and a
previously-married woman. The previously-married woman differs from
the virgin only in that when she is asked about her marriage, she can
express her opinion verbally that she accepts that suitor or not. As
to the virgin, her silence is sufficient to indicate her acceptance.
The Prophet, sallallaahu 'alayhi wa sallam, said: " The
previously-married woman expresses herself,while the virgin's
acceptance is by keeping silent. " [Ahmad]
In another narration, he, sallallaahu 'alayhi wa sallam, said: " The
previously-married woman expresses herself with her tongue. "
As for the issue you have stated, there is also a disagreement of
scholars about it. However, the opinion we adopt here inIslamweb is
what Ibn Qudaamah stated in Al-Mughni that separation in a Faasid
marriage necessitates divorce or annulling the marriage. Accordingly,
it is not necessary that the young man divorces that woman; as there
is nothing wrong with her trying to convince him to give her Khul'
(divorce at the request of the wife who pays a compensation). If he
refuses to divorce or accept Khul', then she may refer the case to the
Islamic judge or whoeveris acting on his behalf such as the Islamic
centers in the western countries to annul the marriage. This marriage,
even if it is not officially documented, is established by the
testimony of the witnesses. For more benefit, please refer to Fataawa
143529 and 196797 .
What you have stated regarding Ibn Qudaamah 's quote in Al-Mughni and
Nizaam 's quote in Al-Fataawa Al-Hindiyyah imply no contradiction;
rather, they agree with each other. To prove this,it was stated in
Al-Fataawa Al-Hindiyyah:" If the marriage is Faasid, the judge is to
separate between the man and the woman… " Thus, the author only wanted
to explain the effect of that separation on the 'Iddah (waiting
period) and that meaning is clear in his words. - - ▓███▓
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Women Site , - Criteria for Choosing aSpouse

Religion
Among the many criteria in selecting a life partner, the foremost is
religion. Islam has established the importance of choosing a religious
wife for it is faith which protects a woman from committing anything
that isprohibited. A religious woman always keeps away from whatever
enrages Allaah The Almighty or dishonors her husband. On the other
hand, a corrupt woman, particularly one who takes extreme pride in her
beauty and wealth, does not adhere to the teachings of Islam and is
certainly prone to the devil's insinuations, who may trick her into
not adequately safeguarding her chastity or honor. Hence, Islam urges
men toprefer the religious woman and be meticulous in their search for
her in every Muslim household.
The Prophet, sallallaahu 'alayhi wa sallam , pointed out the decisive
factors on which basis people choose a wife and guided us to what the
best is in that regard, when he said: "A woman is married for four
things: her wealth, her noble ancestry, her beauty and her religion.
So win the religious woman; (otherwise)you will be a loser."
[Al-Bukhaari] This stresses that if we overlook the religious aspect
and pursue only attractiveness, riches or noble lineage, we would lose
out,indicating we did not aim high enough.
The Prophet, sallallaahu 'alayhi wa sallam , even commanded us,
saying: "Do not marry women for their good looks, as their beauty
might destroy them; and do not marry them for their wealth as their
riches might lead them to be overbearing. Marry them for their
religion; and a black and unattractive maid who is religious, is
better [than them both]." [Ibn Maajah] Islam has not set a criterion
that decides a beauty queen, for even all men have not collectively
agreed on the beauty of a single woman. It has, however, stated that
beauty in a wife is indeed in the eye of her beholder husband. Hence,
one must not merely focus on a woman's looks, affluence or family, at
the expense of religion;indeed, as someone once said, beauty with an
evil soul is like a lantern on a Magi's grave.
However, if a pious woman also possesses good looks, wealth or a noble
lineage, then that is the most preferable, but even in that,religion
must be the decisive factor.
Our righteous predecessors were keen on selecting religious
wives,regardless of their looks and social or financial status. The
Commander of the Believers, 'Umar ibn Al-Khattaab, may Allaah be
pleased with him, was once so impressed by the pious daughter of a
woman who was a milk vendor, that he recommended his son 'Aasim, may
Allaah be pleased with him, to marry her. According to reliable
historians, 'Umar, may Allaah be pleased with him, mentioned that had
he wanted to marry someone himself, it would have been her, as Imaam
Ibn Al-Jawzi, may Allaah have mercy upon him, narrates: "Ibn Zayd
narrated on the authority of the grandfather of Aslam that he said,
'Once I went with 'Umar, may Allaah be pleased with him, while he was
on one of his night walks in Madeenah. He felt tired, so he leaned
against a wall and heard a woman telling her daughter to mix the milk
with water before selling it. The daughter told her that 'Umar,
theCommander of the believers, forbade that, but the mother insisted,
saying that she was in a place where 'Umar and his deputy could not
see her. However, the girl said, '[I swear] by Allaah, I will not obey
him publicly and disobey him secretly.' The Commander of the
Believers, meanwhile, was hearing all this; he then looked atme and
instructed: 'O Aslam, mark this door.'' He continued onin his walk and
in the morning, he called me, and said, "O Aslam! Go to the house that
you marked and find out who the speakers were and see if there is a
man [in the house]." I went there and discovered that they were an
unmarried girl and her mother, and that they lived together without
anyone else. I returned and told 'Umar, may Allaah be pleased with
him. He called his sons and said to them, "Does any of you need a
wife? Had your father been capable of getting married, he would have
hastenedto marry this woman. I wish that one of you would marry her.'
So, 'Aasim said, "O father! As you know, I have no wife, so [I
believe] I am more entitled to marry her." 'Umar sent someone to
propose to the milk seller's daughter on behalf of his son andthe two
soon married. The youngwoman gave birth to a daughter who later
married 'Abdul-'Azeez ibn Marawaan; and this girl gave birth to the
fifth Rightly-Guided Caliph, 'Umar ibn 'Abdul-'Azeez, may Allaah have
mercy upon him."
Hence, the fruit of this noble marriage was the birth of a Caliph, who
was unprecedented in his justice and asceticism, and in popularity
among his subjects.
As for the particular characteristics of a righteous marriage
prospect, the best of mankind, the Prophet, sallallaahu'alayhi wa
sallam , said, in a Hadeeth on the authority of Ibn 'Abbaas, may
Allaah be pleased with him: "Would you like me to tell you about the
best treasure aman could have? [She is] a righteous woman, who pleases
him when he looks at her, preserves his honor when he is away from her
and acts in accordance with what he asks of her." In another Hadeeth
on the authority of Abu Umaamah, may Allaah be pleased with him, the
Prophet, sallallaahu 'alayhi wa sallam , said: "The best that benefits
a believer, after [possessing] the fear of Allaah The Almighty, is a
pious wife whominds what he bids her, pleases him when he looks at
her, helps him fulfill his oath and protects her chastity and his
property in his absence." [Ibn Maajah]
Such a righteous, religious woman certainly exists. If the father head
of the household is pious himself, his daughters will be chaste and
religious, too.
Morals
The second criterion in selecting a wife, which is closely tied to
thefirst, is that she must possess good morals. Indeed, a truly
religious woman would have a good character, as her faith would
prevent her from evil in speech, whether through hurtful words or
gossip, and actions. Having good morals is a basic characteristic when
in looking fora wife, as the wise man Luqmaanrightly advised his son:
"O son! Seek refuge with Allaah The Almighty from an immoral woman, as
she would age you before your time. O son! Ask Allaah The Almighty to
protect you from the evil of women and to grant you the best of them.
Endeavor to find a righteous woman, so you can be happy for life."
Virginity
While not a requirement per se, Islam urges a Muslim to marry a virgin
only because men naturallyprefer a woman who has never been with
anyone else before. Knowing their nature, the Prophet, sallallaahu
'alayhi wa sallam , asked Jaabir ibn 'Abdullaah, may Allaah be
pleasedwith him, after his marriage to a non-virgin woman: "Why did
you not marry a virgin who would play with you and you would playwith
her?" Jaabir, may Allaah be pleased with him, told the Prophet,
sallallaahu 'alayhi wa sallam , that it was only because his father
had died and left his young sisters in his care, and thatan older,
mature woman would be more capable of taking care ofthe house. There
is no doubt thata bride who is a virgin devotes allher love to the one
man who chose her from among countless women; and indeed, the first
loveis true love. Also, since a virgin does not have experience with
men, she will devote all her affection to the only man who married
her.
Fertility
Once again, as a matter of a better (and not only) choice, Islam urges
the Muslim to marry fertile women, who are free fromany disease that
prevents pregnancy, as may be determinedby pre-marital checkups and
through consultation with specialist doctors. Further, if a potential
bride's mother, relatives and married sisters havechildren, then, it
is most likely that she is genetically predisposed to bearing
offspring,as well.
The Prophet, sallallaahu 'alayhi wa sallam , forbade Muslims
fromcelibacy and ordered them to look for fertile women as spouses,
saying: "Marry affectionate and fertile women, as I will be proud of
your great number, among the Prophets on the Day of Judgment." [Abu
Daawood and An-Nasaa'i] In another instance, a man came to the
Prophet, sallallaahu 'alayhi wa sallam , seeking his advice on whether
he should marry a woman who is beautiful but infertile. The Prophet,
sallallaahu 'alayhi wa sallam , said: "No." Then, he came to ask the
Prophet, sallallaahu 'alayhi wa sallam , a second time, and he forbade
him again. After he camea third time, he, sallallaahu 'alayhi wa
sallam , said, "Marry the affectionate and fertile women as I shall
outnumber people by you (on the Day of Judgment)." [Abu Daawood and
An-Nasaa'i]
Closeness in culture and age
Homogeneity in marriage, according to Islamic jurisprudence, is in
choosing a wife that is close to the man in age, culture and family
background. This is because due to similar standards, the harmony of
marital life may be maintained in a like-minded couple.
However, scholars have different opinions in this regard; some of them
say that this is necessary, basing their stance on some Hadeeth of the
Prophet, sallallaahu 'alayhi wa sallam , such as the one where he
said: "Choose for your semen (i.e., children); marry suitable people
[to each other] and get married to suitable partners." [Ibn Maajah]
However, some scholars disagree,saying this cannot stand as proof,as
all Muslims are competent for each other. There are Hadeeths that
support this opinion, such asthe one narrated by Al-Bukhaari, may
Allaah have mercy upon him,in which Sahl, may Allaah be pleased with
him, relates that the Prophet, sallallaahu 'alayhi wa sallam asked
them about a man that passed by them. The people said: "He is worthy
of being accepted when he proposes for marriage, of his intercession
being given consideration and being listened to when he speaks." After
that, one of the poor Muslims passed by them and the Prophet,
sallallaahu 'alayhi wa sallam , asked them about him, whereupon they
remarked: "He isnot worthy of being accepted when he proposes or
intercedes, or of being listened to when he speaks." The Prophet,
sallallaahu 'alayhi wa sallam , then stated: "The latter is better
than many men like the former" , apparently on the basis of his
religion and morals. - - ▓███▓ Translator:->
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Women Site , - A Hidden Treasure: An Insightful an..

Ibn Mas'ood, may Allaah be pleased with him, said, "The most
insightful of people were three persons: the companion of Yoosuf
(Joseph), may Allaah exalt his mention, when he saidto his wife : }
Make his residence comfortable. { [Quran 12:21]; the wife of Moosa
(Moses), may Allaah exalt his mention, when she said : } O my father,
hirehim. { [Quran 28:26]; and Abu Bakr, may Allaah be pleased with
him, when he assigned'Umar, may Allaah be pleased with him, as his
successor."
What made Moosa, may Allaah exalt his mention, move from Egypt to
Madyan in the south of Palestine to marry the daughter of the
righteous man and to look after his sheep for ten years?
Moosa, may Allaah exalt his mention, lived in Egypt, and one day while
he was walking down a street,he saw two men fighting each other -- one
of them was from his own people, namely the Children of Israel; and
the other belonged to the family of Pharaoh. The Egyptian man wanted
to force the Israeli manto do some work for him. As the latter sought
help from Moosa, he (Moosa), may Allaah exalt his mention, pushed the
Egyptian man who died on the spot. Allaah The Almighty Says (what
means): } And he entered the cityat a time of inattentionby its people
and found therein two menfighting: one from his faction and one from
among his enemy. And the one from his faction called for help to him
against the one from his enemy, so Moosa (Moses) struck him and
[unintentionally] killedhim. [Moses] said, "This is from the work of
Satan. Indeed, he is a manifest, misleading enemy." { [Quran 28:15]
On the following day, the Israeli man quarreled with another man and
sought help from Moosa, may Allaah exalt his mention, onceagain, who
said to him, "Indeed, you are apersistent deviator." Therefore, the
man from Bani Israa'eel feared him and disclosed the secret by saying,
"Do you intend to kill me as you killed a man yesterday?" Thus,
Pharaoh and his soldiers knew that it was Moosa, may Allaahexalt his
mention, whohad killed the Egyptianman. However, a man came from the
farthestend of the city and warned Moosa, may Allaah exalt his
mention, who left Egypt immediately andinvoked forgiveness from Allaah
The Almighty, saying, } "My Lord, indeed I have wronged myself, so
forgive me," and He forgave him. Indeed, He is The Forgiving, The
Merciful. { [Quran 28:16]
Moosa, may Allaah exalt his mention, left Egypt and moved from one
place to another until he arrived at Madyan in the south of Palestine.
He sat next to a well and saw something that did notappeal to him.
While the shepherds were busy watering their cattle from the well, two
women stood nearby and were prevented from approaching the well with
their sheep, since they were too shy to join the throng of men.Moosa,
may Allaah exalt his mention, was impressed by the scene, for he
thought that the two women should have been allowed to water their
sheep first, given access and helped by the men.
Hence, he went over to the spot and asked them what the matter was,
and they told him that they could not water their sheep untilthe men
had finished watering their cattle first. They said their father was
so old that he could not water the sheep himself. With the chivalry
that is expected on the part ofrighteous men, Moosa, may Allaah exalt
his mention, stepped forward and joined thecrowd of shepherds to water
the women's sheep for them. Then he moved to seek shelter under a
shady tree and privately addressed his Lord, } "My Lord, indeed I am,
for whatever good Youwould send down to me, in need." { [Quran 28:24]
The two young womenreturned to their father, who was amazed at their
speedy return, since they used to stay for a long time to water their
sheep. When he asked them how they had come back so quickly, they told
him the story of the strong man who had watered the sheep for them
anddid them that favor without knowing who they were or charging them
a wage for his service; doing so out ofchivalry and graciousness.
The father asked one of his daughters to summon that man. Hence, one
of them went to him, walking shyly, to convey to him the invitation of
her father, } Indeed, my father invites you that he may reward you for
having watered for us. { [Quran 28:25] Moosa, may Allaah exalt his
mention, accepted the invitation and when hereached the old man and
narrated his story to him, the old man reassured him by saying, } Fear
not. You have escaped from the wrongdoing people. { [Quran 28:25]
At which time, one of the two young women,driven by her good insight
and sound disposition, proposed to her father something that was
useful for them and forMoosa, may Allaah exalt his mention, by saying,
} O my father, hire him. Indeed, the best one you can hire is the
strong and the trustworthy. { [Quran 28:26] She and her sister had to
do a tiresome job grazing the sheep, and they sought concealment
byavoiding strange men in pastures and over the well, for women who
have chaste souls are not pleased with gathering with men. Also,
Moosa, may Allaah exalt his mention, was powerfuland honest enough to
be qualified to undertake the task. The young woman offered her point
of view with full clarity, fearing nothing, for she was innocent in
the spirit and delicate in her senses.
The old man was convinced of the reasons that his daughter provided
regarding the suitability of Moosa, may Allaah exalt his mention, to
work for them and to become related to the man through marriage, so he
said to him, } "Indeed, I wish to wed you one of these, my two
daughters, on [thecondition] that you serve me for eight years; but if
you complete ten, it will be[as a favor] from you. And I do not wish
to put you in difficulty. You will find me, if Allaah wills, from
among the righteous." Moosa [Moses] said, "That is [established]
between me and you. Whichever of the two terms I complete, thereis no
injustice to me, and Allaah, over what we say, is witness."} [Quran
28:27-28]
When Moosa, may Allaah exalt his mention, fulfilled the term by having
worked ten years for his father-in-law, he wanted to leave to Egypt,
and the old man agreed to that and wished him the best. Hence, he left
with his wife and took with him the sheep that the old man gave him,
and walked from Madyan to Egypt.
Thus, Moosa's wife, may Allaah be pleased with her, was a good example
of a believer who was insightful and bashful and a role model in
choosing an honest and chaste husband.

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Fathwa, - How can a traveler by land purify herself after menstruation

Question
Is it permissible to delay Ghusl for menstruation while traveling
until I reach my country? I travel by land and want to know what I
should doin this case .
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
Purification with water isobligatory and a prerequisite for performing
the prayer, unless there is a Sharee'ah-approved justification, such
as the unavailability of water. In the latter case, purification with
earth (Tayammum) will be the alternative. Allaah The Almighty Says
(what means): { But if you are illor on a journey or one ofyou comes
from the placeof relieving himself or you have contacted women and do
not find water, then seek clean earth and wipe over yourfaces and
hands with it. } [Quran 5: 6]
If delaying Ghusl while traveling will cause you to miss the prayer's
fixed time, then it is one of the grave major sins. Consequently, you
are not permitted to delay Ghusl while traveling until you return
home. If there is not enough water for Ghusl, or there is water but
you need it for drinking, you can perform Tayammum and then pray.
Nevertheless, it is rare nowadays to be without water when one is
traveling by land because there are many bathrooms spread along paved
roads and many stations and rest houses.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Making tayammum with the dust on the plane seats

Question
Is it valid to make Tayammum (dry ablution) with the dust on the plane
seats while we are traveling for about 10 hours from Jakarta to
Jeddah? One ofthe Imaams here says that Tayammum in this way is
invalid because there is no dust on the plane seats since it is always
removed by vacuum cleaners. What is the Sharee'ah ruling?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
If there is no water available on board the plane and there is dust on
the seats, which is mostly rare, but assumingthere is dust then
Tayammum is valid.
In Al-Mughni, Ibn Qudaamah said: " If one struck his hands against
felted wool, a garment or a saddle and then dust clung to his hands
and he made Tayammum therewith, Tayammum is valid. Ahmad mentioned all
thisarguing that the criterionis the presence of dust. Consequently,
if one struck his hands against arock, wall, animal or anything else,
and then dust clung to his hands, he is permitted to make Tayammum
therewith. If there is no dust, Tayammum is invalid . "
As-Sarakhsi a Hanafi scholar, said: " Abu Haneefah and Muhammad quoted
as evidence the Hadeeth of 'Umar when he was in a travel with his
companions. He ordered them to dust off their felted wool and saddles
and make Tayammum with its dust. Also, dust is a part of earth but it
is light, since when a person shakes off his garment, those who are
beside him are harmed by the dust . "
If there is no dust on the seats and there is no other source for dust
andyou wanted to perform the prayer before the expiry of its fixed
time, you are allowed to perform the prayer with neither Wudhoo'
(ablution) nor Tayammum due to necessity.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Rulings relevant to entering the toilet are specific to the place of relieving oneself

Question
Is the curtain or metal plate which separates theplace of relieving
oneself from that of Wudhoo' (ablution) in the same room considered a
Sharee'ah-approved barrier which allows one to have a Mus-haf (copy of
the Quran) with him, say bismillaah (in the Name of Allaah) before
Wudhoo' and say the recommended supplication at the end? May Allaah
Reward you.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
, is His Slave and Messenger.
When one enters the toilet, it is disliked for him to mention Allaah,
carry something with him including the Name of Allaah or take a
Mus-haf with him. These etiquettes, however, are specific to the place
of relieving oneself. Al-Mahalli a Shaafi'i scholar, indicated that
what is meant in this regard is the place customarily allocated for
relieving oneself.
Consequently, if the placeof relieving oneself is separated from the
rest of the room by a wall made of stones, wood, iron or any similar
material, or a curtain, then the aforementionedrulings are specific to
theseparated part of the room (the place of relieving oneself) only,
not the rest of the room.
Allaah Knows best.

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Having Hope in Allaah The Almighty - II

It is rare for one to benefit from his faith if his heart is full of
evil, just as seeds cannot grow in saline water or a swamp. The
slave's hope can be compared to that of a farmer's. Only if a
farmerseeks good, fertile soil, sows quality seeds in it, waters it
and takes good care of it, can he thenwait for the favour of Allaah
The Almighty. This is real hope.
On the other hand, if the farmer were to implant his seeds in a
swampy, slanted area where water cannot reach, it would be ridiculous
of him to expect any result or hope for anything to grow there. Also,
if the farmer were to plant good seeds in goodsoil, but it is above
ground level and on a hilly slope so that watercannot reach it; he
certainly cannot hope for plants to grow there, but he might indulge
in wishful thinking.
Hope means waiting eagerly for results after one has exerted all
efforts and employed all possible means available to them. Therefore,
one should exert oneself in performing acts of obedience and worship
and then wait for the bounties from AllaahThe Almighty to make him
steadfast, to protect him from deviating until he dies, and to guard
him from misguidance until he leaves this world and meets a Lord Who
is pleased withhim.
The person with hope is someone who has been consistent in his acts of
obedience and fulfils the implications of faith. He hopes that Allaah
The Almighty will not cause him to stray from the straight path; he
hopes that Allaah The Almighty will accept his good deeds and not
reject them; he hopes that Allaah The Almighty will reward him
doubly.This is a person who can be said to have exerted all possible
efforts, and who can then hope for the mercy of his Lord.
Conversely, someone who habitually indulges in immoral acts, fails to
water his heart with obedience, and does not curb his pleasures and
lusts, and then hopes for the forgiveness and mercy of Allaah The
Almighty, is adeceived fool. Allaah The Almighty Says (what means):
{Andthere followed them successors who inherited the Scripture [while]
taking the commodities [i.e. unlawful gains and pleasures] of this
lower life and saying, 'It will be forgiven for us.'} [Quran, 7: 169]
In the Quran, Allaah The Almightytells us what the ungrateful
disbeliever said, whom Allaah TheAlmighty blessed with a garden: (what
means): {I do not think the Hour will occur. And even if I should be
brought back to my Lord, I will surely find better thanthis as a
return.} [Quran, 18: 36] This was a case of wishful thinking on his
part.
Hope is a cure that two types of people require:
1. Those who have reached the state of despairing from the mercy of
Allaah The Almighty, to the point that they have given up worshipping
Him, concluding that it is fruitless and useless.
2. Those whose fear has overwhelmed them to the point that they have
caused harm uponthemselves and their families; such fear transgresses
the limits permitted in Islam, and thus these people must correct
themselves and be balanced by also having hope in Allaah The Almighty.
Talking to some people about hope can cure and motivate them; however,
it does not cure those deceived sinners who thinkthat they possess
hope, but in fact are only wishful thinkers because they wish for the
forgiveness of Allaah The Almighty whilst not doing enough acts of
worship. Talking about hope with such people would only cause an
increase in their transgression and make them stray even further. The
only way to help them is to severely admonish them into refraining
from sinning – which is a very important point that we must all pay
attention to.
Some of the scholars said, "The person admonishing others should be
kind and look to the areas of weakness and disease in people and
address them, aimingto cure each person according to his level and
situation; but nowadays, one should not address matters from the hope
perspective, but rather exaggerate in terrifying them. The admonisher
should only mention the virtues of having hope and how one can attain
it inorder to attract the hearts." Thus, one should scare people, but
not to the level of making them feel despair, as 'Ali said,"The true
scholar is the one who does not make people give up on the mercy of
Allaah, nor make them feel secure from His wrath." - - ▓███▓
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Having Hope in Allaah The Almighty - I

There are certain deeds that should never be neglected, whichaffect
the heart permanently. Yet,some people, due to their weakness in
faith, may be careless and may not perform them regularly.
One deed of the heart is to have constant hope in the kindness,
generosity and favours of Allaah The Almighty. One should be
optimistic and never lose hope in the bounty of Allaah The Almighty,
which He bestows on whom He wills. However, this hope should be
coupled with a reason, or means, for one to feel that it will be
realised. Thus, one should keep performing good deeds that give one
the opportunity to harbour hope in the generosity and kindness of
Allaah The Almighty, for if these means are not present, then it is
mere wishful thinking on one's part.
Hope is not for a person who is lazy and does not endeavor to remain
upon the path of those who strive and exert great efforts. Such a
person is just like someone who wants to grow plants and see them
bearing fruit, without bothering to cultivate or water the seeds. Is
this person equal to another, who digs the soil, plants the seeds and
waters them carefully and regularly? Only the latter can realistically
hope that his plants will grow fruitful. This is also the case
regarding hope for the bestowal of the mercy and bounty of Allaah The
Almighty.
Allaah The Almighty Says (what means): {It [i.e. Paradise] is not
[obtained] by your wishful thinking nor by that of the Peopleof the
Scripture.} [Quran, 4: 123] Moreover, it was said, "Faith is not
wishful thinking, but rather, it is what is instilled in the heart and
proven by good deeds."
Hope is necessary for those who are heading towards Allaah The
Almighty, because if a devout worshiper loses hope, then he is heading
for ruin. A sincere Muslim hopes that Allaah The Almighty will forgive
his sins and that He will enable him to rectify a fault in himself. He
hopes that Allaah The Almighty will accepts his good deeds and hopes
to draw closer to Allaah The Almighty. Thus, hope is one of the most
important means that one must possess in order to continue his journey
towards Allaah The Almighty with steadfastness, especially during the
age of trials and tribulations we now live in.
Hope is a means of steadfastness.It is the complete opposite of
despair, and to feel despair is to give up on the mercy of Allaah The
Almighty, which is a sin in itself, as Allaah The Almighty Says(what
means): {And despair not of relief from Allaah. Indeed, no one
despairs of relief from Allaah except the disbelieving people.}
[Quran, 12: 87] This was the advice of Prophet Ya'qoob tohis sons.
How does one achieve hope?
• By remembering the past favorsof Allaah The Almighty on you.
• By remembering the promise ofgreat rewards from Allaah The Almighty,
and remembering His generosity and kindness towards his slaves,
especially when his slaves do not even ask Him for them and are
unworthy of receiving them. The slave will continue receiving all
these blessings and favours as long as he remains upon the straight
path.
• By remembering the bounties of Allaah The Almighty with regards to
one's faith, body, and life in general.
• By remembering the great mercy of Allaah The Almighty andthat His
mercy precedes His wrath, and that He is the entirely Merciful, the
especially Merciful; that He is Kind and Compassionate. Thus,
acquiring hope in Allaah The Almighty can be achieved by knowing His
Names and Attributes.
Those whose hearts are alive recognize the fallacy of this world, and
realise that this life is like a field in which they plant seeds for
the Hereafter. The similitude of the heart is like thatof the earth.
Just as the earth must have seeds sown in it for it to yield fruits,
the heart requires acts of obedience to make it flourish and remain
alive. Just as the earth requires continuous attention, watering,
digging, andso on, the heart requires continuous attention; it is
enlivened by its obedience of Allaah The Almighty. Just as the earth
needs maintenance like removing harmful weeds from around the plants,
the heart needs to be purified from doubts and desires, lest they ruin
the fruits of one's acts of obedience, which have been irrigated with
the water of servitude. - - ▓███▓ Translator:->
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Ibn Qayyim Al-Jawziyyah (691-751 A.H.)

"Through patience and poverty one attains leadership in religion.The
seeker of Truth needs the will that will inspire him and push him
upward and (religious) knowledge that will lead him andguide him."
These words of our hero sum up the personality of this great
man,Muhammad bin Abi Bakr, who is better known as Ibn Qayyim
Al-Jawziyyah or Ibn Al-Qayyim . He was born in 691 AH.
He began his long journey onthe road of learning early in his life,
moving from one teacher to another to quench his thirst for knowledge.
At the age of 21 (in 712 AH), Ibn Al-Qayyim met his teacher Ibn
Taymiyyah another great hero of Islam and arevivalist of the faith.
Their companionship lasted to the end of the teacher's life. Ibn
Al-Qayyim kept close company to Ibn Taymiyyah with whom he suffered
the pains of imprisonment and flogging manytimes. Apparently, it was
from Ibn Taymiyyah that Ibn Al-Qayyim learnt many special qualities
such as frankness and courage in defiance of the falsehood of others,
including those in authority. For both, the truth hadto be said
regardless of the consequences. However, unlike his teacher, Ibn
Al-Qayyim was less fierce in his attacks -- in words or actions.
The 8th century AH witnessed a state of ignorance and feuds in the
Muslim community. Muslims were fighting each other, and each trying to
impose his authority in everything, including religious opinion and
scholarship,which suffered from stagnation. The majority of religious
scholars were acting more like 'recorders' of knowledge rather than
true scholars and teachers. To them, their teachers were the main, if
not the sole, source of knowledge, and the schools of thought they
blindly imitated were the only acceptable ways.
Like his teacher Ibn Taymiyyah, Ibn Al-Qayyim spent his life
attempting to correct the wrong course the community was following. He
fought the exaggerated reverence for the tombs of the pious despite
the strong resistance he met from the masses. He tried to show the
errors committed by the misled sects and their blind followers. He
considered that the disputes and fights among the Muslims of his time
were caused by their sectarian attitude and chauvinistic practices,
each one considering himself and his sect or school of thought the
only right one, and claiming that everyone else was on the wrong path.
Ibn Al-Qayyim spent most of his time and great efforts trying to unite
the people, pointing out to them the dangers of blind imitation of the
predecessors. He explained that a Muslim should be open-minded; that
is, he should accept what is right and good regardless of the teacher,
as long as what he or she acceptsis consistent with the Quran and the
Sunnah, the consensus of the scholars, and the general spirit ofthe
faith. To him imitation was wrong in the following cases:
If it entails violation of Divine teachings,
If it represents an act of blind following of people we are not sure
of their knowledge,
If it is in defiance of truth after finding it.
It was blind imitation that caused stagnation in scholarship and
differences among people. Some so-called scholars, he pointed out,
were not really scholars of Islam but rather simple propagators of
others' opinions. To those people the words and views of their
teachers or leaders were the onlycorrect way of understanding
thefaith, to the extent that they subjected even the interpretationof
the Quran and the prophetic teachings to the views of their teachers,
which they wrongly took for the ultimate criteria.
Ibn Al-Qayyim considered that the sources of religious knowledge were
to be taken in the following order:
1) ) The Quran, (2) The Sunnah (the teachings of Prophet Muhammad, )
and (3) The teachings of the companions of the Prophet . To these, one
could add the consensus of Muslim scholars and analogy. Bigotry and
prejudice were to him the enemies of learning. To propagate his views,
he wrote scores of books besides teaching directly to the people.
In his private life, Ibn Al-Qayyim was a very pious and devout
worshipper who spent most of his time in prayers and recitation of the
Quran. He was, in fact, an ascetic who rejected the unorthodox
practices of some Sufis (mystics) who claimed that religious teachings
had external and internal sides, implying that religious obligations
(such as prayers, fasting during Ramadhaan etc.) did not apply to
them.
As pointed out earlier, our hero was a man of courage and frankness to
whom truth was theultimate goal. His open-minded and flexible attitude
is reflected in his views on the correct understanding of religious
laws ( Sharee'ah ), and that these should be interpreted in the
lightof the circumstances of time and place, because Islam is intended
and practicable for mankind at alltimes. He wrote many books to
explain this invaluable principle. Many of his views find their
application in the legal system of modern nations, more than six
centuries after his death in 751 AH. - - ▓███▓ Translator:->
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Excessiveness is the Way of Satan

When excessiveness befalls some people, they go beyond all limits.
Some of these people want to do the most perfect of acts, but theygo
astray. Facts state that such people end up giving up the performance
of these righteous deeds altogether. Ibn Hajar said, "If a person
delves into religious deeds and abandons moderation, he will stop and
will become unable to continue, and will be consequently overwhelmed."
The Prophet said: "The religion [of Islam] is easy. Whoever
overburdens himself in his religion will not be able to continue in
that way." Satan has driven such people to excessiveness when he found
in them audacity and courage, so hecaused them to deviate from the
right path.
The religion of Allaah is only one true religion: Islam. It is in a
middle stage between excessiveness and disinclination. The Prophet
warned us against excessiveness and said: "Beware of excessiveness in
religion. Indeed excessiveness in religion caused those [nations]
before you to perish." Ponder over what the Prophet said when he knew
about the case of the three people who swore to do excessive acts; one
of them said, "I will not marry." The second said, "I will not eat
meat," and the third said, "I will not sleep on a bed." Then, the
Prophet said: "How is it that some people said such and such a thing?
I pray and sleep; fast andbreak my fast and marry women. So, whoever
turns away from my Sunnah is not a true follower of me." Moreover, the
Prophet said thrice: "Doomed are those who go to extremes" Does not
this indicate the danger of excessiveness and extremism?
The Righteous Predecessors' Warning Against Excessiveness
The righteous predecessors and scholars knew the danger of
excessiveness and warned against it. When a man asked 'Umar ibn
Al-Khattaab about the meaning of the Arabic word "Abb" which means
"grass" in the verse (which means): {And fruit and grass} [Quran
80:31], 'Umar said, "We were forbidden from excessiveness and
exaggeration." Also, 'Ubaadah ibn Nusayy once said to his people, "I
witnessed people who neither went to extremes like you nor asked
questions like you."
In another example, a man wrotea letter to 'Umar ibn 'Abdul-'Azeez
asking about fate. 'Umar ibn 'Abdul-'Azeez wrote in reply,
I advise you to fear Allaah, to be moderate in applying His commands,
to follow the Sunnah of His Prophet and to abandon what innovators
innovated [in the religion] after the Sunnah of the Prophet was
established. They [the righteous predecessors] were saved [by Allaah
The Almighty] from the burden of innovation [as Allaah The Almighty
has completed and perfected His religion in a way that makes it free
of the need of any additions or omissions]. You should follow the
Sunnah, for it will protect you[from deviation, destruction or
punishment].
You should know that for any innovation in religion, there is a proof
before it [mentioned in the Quran or the Sunnah to indicate that it is
a religious innovation] or there is a lesson in them [in the Quran and
Sunnah] which proves that [this new thing is a religious innovation].
After all, the Sunnah is prescribed by the One who knows that what
contradicts it is wrong, faulty, and foolish.
So, follow the same way that wasadopted by the righteous predecessors,
for they had great knowledge, and with deep insight they forbade
[religious innovations]. They were more able to recognize matters [of
religion]. They are worthier to be followed by virtue of their state
of belief. If what you follow is the[true] guidance, then, you have
surpassed and preceded them to it [which is clearly wrong].
If you said that which was innovated after them, it is [also wrong]
because it was invented by those who followed other than their way and
were preferred to them, indeed, you are wrong for they were the
foremost [in faith and performing righteous deeds]. They [the
righteous predecessors] identified and clarified religious matters
extensively and thoroughly in a way that leaves no room for anyone to
increase or decrease inthem.
Some people abandoned matters that they [the righteous predecessors]
did not abandon so that they became negligent; and some aspired to go
beyond them so that they went to extremes. However, the righteous
predecessors are in themiddle of these two levels, as they were
following the right path.
You wrote to ask about fate [whether believing in it is Sunnahor
religious innovation]. You haveasked, Allaah willing, a knowledgeable
person. I do not know of any innovation whose effects are clearer or
more established than [writing and recording] belief in fate. People
used to mention it even in the dark pre-Islamic era in their
discussions and poetry to consolethemselves on what they had missed.
Then Islam enhanced andclarified belief in fate. The Prophet mentioned
it in morethan one or two Hadeeths. Muslims heard it from him and
talked about it during his lifetimeand after his death. They did so
while they were certain of it and submissive to their Lord, believing
that it is impossible for anything not to be encompassed by the
knowledge of Allaah The Almighty, nor recorded in His Book [the
Preserved Tablet], nor decreed and effected by Him.
Fate is mentioned in the decisive verses of the Quran, and they
[therighteous predecessors] quoted and learned it from them. If you
ask, "Why did Allaah reveal the verse of such and such? Why did He say
such and such?" then you should realize that they [the righteous
predecessors] read what you have read and knew about its meanings what
you are ignorant of. After that, they admitted that there is a decree
and a fate [predestined by Allaah The Almighty], that misery was
decreed [on some people], that whatever is destined will take place,
that what Allaah wills happens, and what He does not will does not
happen, and that we do not possess for ourselves harm or benefit.
Then, they liked [good deeds] andfeared [committing wrongdoingswithout
taking their belief in fateas a justification for not doing good
deeds]. [Abu Daawood, Al-Albaani - Saheeh]
Yet another example is that a man came to Ibn 'Aqeel and said, "I dip
myself in water several times but I doubt whether my Ghusl is valid or
not, what is your opinion?" Ibn 'Aqeel said, "O man, go! You are
notrequired to perform prayer." The man asked, "Why?" Ibn 'Aqeel said,
"Because the Prophet said: Three [types of people] are not held
responsible for their acts: the insane until he regains consciousness
…' and a person who dips himself in water severaltimes and then doubts
whether water touched him or not, is clearly insane!"
Types of Excessiveness
Excessiveness has many types:
Excessiveness in Religion: This occurs when a person has false
beliefs, such as the Christian belief that 'Eesa (Jesus) is God or the
son of God, and the Jewish belief that he was an illegitimate child.
This type of excessiveness exists also in the deviated sects such as
the Khawaarij, the Shiites, and the Murji'ah.
Excessiveness in Knowledge: This occurs when words are distorted from
their proper usages.
Excessiveness in Worship: This occurs when a person overburdens
himself in worship until he gets apathetic, then hates worship and
quits it altogether.
Excessiveness in People or Groups: This occurs when a person holds
some people or a particular group in a higher rank than theirs or
takes their opinions and attitudes as the very basis of allegiance and
disassociation.
How Can we Know Excessiveness?
If excessiveness is so dangerous, is every person entitled to judge
that certain individuals or groupsmay have gone beyond Sharee'ah
limits? Here, reliable scholars should be referred to in this regard
in order to judge whether some acts or doings are excessiveor not.
Dissolute and secular people consider every religious act excessive;
they regard the Hijaab, the beard and the referring to the Islamic
Sharee'ahitself, for example, as acts of excessiveness.
Is Excessiveness an Islamic Phenomenon?
In other words, does excessiveness exist only in Islamic societies? In
fact, reality and history prove that excessiveness is not confined to
Muslims only; Christians and Jewsalso have many forms of
excessiveness. Some modern societies also suffer from a lot of
excessiveness. Different groups inthe world, whether religious or
nationalistic, also suffer from thisdisease. So, it is improper to
blindly follow others and confine this accusation to Muslims. Worse
than this is when some of us approve other's opinions which claim that
the teaching of the Sharee'ah and religious curricula in Muslim
countries is the cause behind some types of excessiveness, although
our history and reality prove that ignorance of Islamic rulings is, in
fact, the greatest cause of excessiveness, but would anyone heed the
lesson?
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Shar‘i attitude towards the books of Sayyid Qutb– take or leave them?.

Can we learn from the many books of Sayyid Qutb despite the fact that
some scholars have warned against them?
Praise be to Allah.
Ustaadh Sayyid Qutb is not a scholar and he is not known for any
contribution in hadeeth,fiqh or tafseer. Rather hewas a literary man
who loved Islam, defended it and promoted it, and he died for its sake
– as it appears to us – and we ask Allah to cause him to be among the
martyrs.
He wrote various books, in which he got somethings right and made some
mistakes. With regard to the scholars who fell into errors with regard
to 'aqeedah (belief), hadeeth or fiqh, we do not think that any of the
scholars have said that itis haraam to learn from them altogether or
to refrain from quoting them altogether. This is despite the fact that
some of them promoted their beliefs and their fiqhi madhhabs. This is
aan example of the fair-mindedness of Ahl as-Sunnah towards those who
differ from them.
Ustaadh Sayyid Qutb is not excluded from this fair-mindedness of Ahl
as-Sunnah. Hence we seethe leaders of Ahl as-Sunnah in our own time
quoting from those parts of his books that are in accordance with the
beliefs and methodology of Ahl as-Sunnah. For example:
1.
Shaykh Muhammad Naasir ad-Deen al-Albaani (may Allah have mercy on
him) quoted nearly three pages from him in the introduction to his
book Mukhtasar al-'Aluw, starting with the words: "The great ustaadh
Sayyid Qutb (may Allah have mercy on him)…" Merely quoting from himis
not regarded as praising him; rather the praise comes in the words
with which Shaykh al-Albaani (may Allah have mercy on him) spoke of
him: "ustaadh", "great", "mayAllah have mercy on him".
2.
Shaykh Saalih al-Fawzaan (may Allah preserve him) narrated four
quotations from him in his book at-Tahqeeqaat al-Mardiyyah
fi'l-Mabaahith al-Faradiyyah, pp. 21-24.
Secondly:
Our scholars learned fair-mindedness from the teachings of Islam and
they taught that to others, preaching the importance of this attitude.
It is only fair to say that we should not shun the writings of Sayyid
Qutb altogether; however it is also a religious duty to highlight the
mistakes that he made so that others who read his words will not be
confused by those mistakes. But this is not limited only to Sayyid
Qutb; rather it also applies to anyone who follows the path of Ahl
as-Sunnah. Our scholars warned against following anyone in matters
that he got wrong. The scholars of the Standing Committee have issued
many fatwaswarning against the mistakes of some who belong to Ahl
as-Sunnah,stating that they made mistakes in the way theyunderstood
some Islamicbeliefs.
But what is very strange is what we see on the part of some of those
who belong to Ahl as-Sunnah, who widely quote the criticisms made by
some leading scholars of the writings of Sayyid Qutb, whilst ignoring
what those scholars and imams said about the mistakes of their own
shaykhs! So they accept what the scholars say about some people but
not others. Whoever wants to see an example of following whims and
desires, this is a perfect example.
There follow some comments by the scholars about the writings of
Sayyid Qutb; they all have one thing in common, which is that we may
accept what is sound and correct and we should reject what is unsound
and incorrect; this is not only applicable to the books of Sayyid
Qutb.
1.
Shaykh Muhammad Naasir ad-Deen al-Albaani (may Allah have mercy on him) said:
The man wrote a book called al-'Adaalah al-Ijtimaa'iyyah (Social
Justice) which is worthless, but his book Ma'aalim 'ala at-Tareeq
(Milestones) contains some very valuable ideas.
Tape no. 784, from Silsilat al-Huda wa'n-Noor.
On the same tape, Shaykh al-Albaani (may Allah have mercy on him) said:
I believe that the man is not a scholar, but he spoke words of truth –
especially when he was in prison – that sound as if they were
inspired. End quote.
He also said:
The man is not a scholar but he wrote some words that shine with
guidance and reflect knowledge, such as the phrase "manhaj hayaat (a
way of life)". I believe this concept was adopted by many of our
Salafi brothers, that "Laailaaha ill-Allah is a way of life". This is
what I have to say about him. End quote.
2.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him)
was asked:
Sayyid Qutb is a man who produced some ideas that spread widely in the
Muslim world, but people differed concerning him; some glorified him
and some criticised him very harshly. We would like our shaykh to
explain this matter to us and clarify it. What should the Muslim's
attitude be towards this man, because Sayyid Qutb has had an impact on
the Muslim world and he hasleft a legacy of books and writings, and we
would like you to give ussome clarification.
He replied:
I do not think that there should be any argument or dispute among the
Muslim youth concerning any specific man, whether it is Sayyid Qutb or
someone other than Sayyid Qutb. Rather the dispute should be about the
Islamic ruling. For example, we should examine a statement made by
Sayyid Qutb or by someone else, and say: is this opinion correct or
incorrect? We should examine it and if it is correct we should accept
it, and if it is incorrect we should reject it. But for the youth to
argue and dispute about accepting or rejecting a specific person, this
is wrong and it is a grave mistake.
Sayyid Qutb is not infallible; scholars who are superior to him are
not infallible, and neither are scholars whoare inferior to him. The
opinions of any person may be accepted or rejected, except that of the
Messenger of Allah (blessings and peace of Allah be upon him and upon
his family): his words must be accepted in all cases.
Hence I tell the youth that their arguments and disagreements should
not be focused on a specific person, no matter who he is, because if
their disputes are like that, they may end up rejecting something that
is sound and correct that was said by this person, or they may end up
supporting something that is unsound and incorrect that was said by
this person. This is a very serious danger, because if a man blindly
supports one person andblindly goes against another, he may attribute
to the one whom he opposes wordsthat he never said, or he may
misinterpret what he said, and so on, or he may deny what he said or
try to find a way to interpret his unsound statements in a way that
makes them sound good.
So I say: we should not speak about people and we should not blindly
follow people. Sayyid Qutb has passed on and Allah will judge him,
andthis is true of other scholars.
As for what is sound and correct, it must be accepted whether it comes
from Sayyid Qutb or from anyone else. Andwhat is unsound and incorrect
must be rejected, whether it comes from Sayyid Qutb or anyone else. We
must beware of any unsound and incorrect ideas that are written or
heard, no matter who they come from.
This is my advice to my brothers. The discussion and dispute, and the
matter of accepting or rejecting, should not revolve around any
specific person.
With regard to Sayyid Qutb, my opinion concerning his legacy is that
it is like the legacy of anyone else; it contains both sound
andunsound elements, because no one is infallible. But his legacy is
not like that of, for example, Shaykh Muhammad Naasir ad-Deen
al-Albaani; the difference between them is like that between heaven
and earth. The legacy of the former consists of general, educated,
literary works; he did not have the deeper knowledge that Shaykh
al-Albaani had.
Hence I think that what is sound should be accepted from anyone and
what is unsound should be rejected from anyone. We should not –and
indeed it is not permissible for us – to focus disputes and arguments
on individuals, and to be divided or united on the basis of
individuals.
And Allah knows best. - - ▓███▓ Translator:->
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The Ability to Eat

we had the opportunity to visit a sick brother in a Hospitalin East
York, Canada. Thisbrother had an infectionin his stomach which caused
it to explode. As aresult, the doctors had toremove half of his
stomach through an operation. For seven days, he is unable to eat or
drink anything. Nutrients are being provided to him by using
specialized methods. During our visit, we told him to be patient and
pray to Allahfor quick recovery. At one point, the brother made a very
important statement. He said, "NowI have understood that ifAllah
doesn't want, we cannot eat even one grain of rice."
Being able to eat and drink is a great blessing of Allah. How costly
and difficult it is to digest one meal without having a stomach! We
should thank Allah againand again for letting us digest many meals
without having to go through these difficulties.
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I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
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¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
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