Sincerity in intention

Sincerity has been interpreted as being upright, sincere, truthful,
pure, distant from show and ostentation in one's intention and
conduct, and being closed to the things that cloud or foul one's
heart. Purity of intention, straightforwardness in thoughts,not
pursuing any worldly purposes in relations with Allaah,and loyalty in
servitude to Him are also included in the meaning of sincerity.
The Muslim believes in the great importance of intention and its
importance for the remainder of his deeds, both of this world and the
Hereafter. This is because all deeds are based on intention. Depending
on the intention, the deed is either valid or void.
This belief in the necessity of having an intention for every deed,
and the obligation to makethe intention proper, is based on Allaah's
Words (which mean): "And they were not commanded except to worship
Allaah (being) sincere to Him in religion, inclining to truth, and to
establish prayer and to give zakah (poor due). And that is the correct
religion." [Quran 98:5]
Allaah also said (what means): "Say (O Muhammad): 'Indeed, I have been
commanded to worship Allaah (being) sincere to Him in religion.'"
[Quran 39:11]
This belief is also based on the words of Allaah's Messenger :
"Verily, all actions are but driven by intention and for everyone is
what he intended." [Al-Bukhaari and Muslim]
Allaah's Messenger also said: "Certainly, Allaah does not look atyour
shapes (appearance) or wealth. But He only looks at your hearts and
deeds." [Al-Bukhaari and Muslim]
The one who has a sincere intention is rewarded for a good deed and
the one who has an evilintention will bear its burden, just like the
one who did a sinful deed. All of that is due to intention alone.
At the Battle of Tabook, Allaah's Messenger said: "There are people
concerning whom you do not travel any distance, nor do you spend
anything, nor do you pass any valley but they are with you in that
matter." The people said, "How is that?" He said,"They have been
restrained due to some excuse, but they are with us because of the
good intention." [Al-Bukhaari and Abu Daawood]
Sincere intention is what makes the non-combatant equal in reward to
the combatant. It is what makes the non-Mujahid receive a reward like
that of a Mujahid (one who fights for the sake of Allaah).
Allaah's Messenger has also said: "If two Muslims meet each other with
their swords, then both the killer and the killed will be in the
Hell-fire." Someone said,"O Allaah's Messenger, that is the case for
the killer but why shouldthat be the case for the killed?" He
answered, "Because he wanted to kill his companion." [Al-Bukhaari and
Muslim]
All of the above emphasize what a Muslim believes concerning the
seriousness of intention and its extreme importance. A Muslim should
base all of his deeds upon a pious intention. He also strives his best
not to perform any deed without an intention or with an impure
intention. The intention isthe soul of the deed and what determines
its value. The deed is sound if the intention is sound and the deed is
wicked if the intention is wicked. The one who performs deeds without
good intention is doing so out of disdainful show and pretence.
Furthermore, a Muslim believes that intention is an essential
component for the acceptance of deeds, and a condition for the
validity of the deed. He also knows that the intention is not simply a
statement of the tongue, "O Allaah, I intended such and such…" nor is
it simply athought in the mind.
Instead, it is the driving force in the heart towards performing a
deed that is in accordance with a sound goal -- of bringing benefit or
repelling harm, at present or in the future. The will also directsa
person to perform a deed for the sake of Allaah and to fulfill
HisCommands.
A Muslim, therefore, also believes that a permissible act may become
an act of obedience, worthy of reward and recompense. At the same
time, an act of worship, if it is done for the sake of other than
Allaah (void of a pious intention), then itbecomes an act of
disobedience worthy of punishment and burden. A Muslim also does not
believe that an act of disobedience can be changed into an act of
obedience simply due to a good intention.
For example, the one who backbites a person just to make another
person feel better, has disobeyed Allaah and has committed a sin. His
"good intention" will not benefit him at all in consideration with
Allaah. Similarly, the one who builds a Mosque with money from
prohibited sources will not be rewarded. One who attends singing and
dancing parties or who purchases raffle tickets to support good
purposes or for thesake of Jihad, is a sinner and will bear the burden
of his sin, instead of being rewarded for what he has done.
Similarly, anyone who builds a dome over the grave of a pious person,
slaughters an animal on his behalf or makes an oath on his behalf, all
in the name of having love for pious people, is disobeying Allaah and
earning a sin for what he has done.
These previously mentioned deeds are sins, even if it was done with a
pious intention. A deed is not transformed by a pious intention into
an act of obedience unless it was something permissible in the
Sharee'ah (Islamic law) in the first place. As for a forbidden act, it
never becomes an act of obedience under any circumstances.
Finally, sincerity in intention is a matter between man and his
Creator; nobody else can know the real intentions of people except
Allaah. A man who attainssincerity in intention does not consider
whether others will praise, accuse or exalt or abase him, be aware of
his deeds or not, or whether he will even gain reward or not in return
for his deeds. He considers only the pleasure of Allaah Who "…knows
the secret and what is (even) more hidden." [Quran 20:7] - - ▓███▓
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Early Childhood: The Best Period to Build Faith

The early years— we do not exaggerate if we say the early moments— of
the child's life are the best and most important periods to build up
the aspects of faith in the child and instill the creed of Tawheed
(Islamic Monotheism) and knowing Allaah The Almighty in him.
Therefore, the Prophet, instructed Muslims to let the words of the
Athaan (call to prayer) be the first thing heard by the newborn. These
words carry the meanings of pure Tawheed , worshipping Allaah The
Almighty aloneand disassociating from any other worshipped deity.
Ibn Al-Qayyim said,
The first words to be heard by the child are the words of the heavenly
call which include the Highness and Majesty of the Lord and the
testimony of faith which is the first step to embracing Islam. So,
this is considered like teaching the child the slogan of Islam when he
comes to life, as if he is asked to pronounce the testimony of faith.
It is also possible that the effect of the Athaan will reach the heart
of the child even if he does not realize it. Also, there is another
benefit that when the devil— who awaits the birth of the child— hears
the words of the Athaan, he runs away. So, he hears wordsthat weaken
and enrage him since the first moment of his being attached to the
child.
There is another meaning in saying the words of the Athaan in the ear
of the newborn baby that it is a call to Allaah, His religion and
worshipping Him that precedes the call of the devil as the pure Fitrah
(sound innate disposition) precedes thechanges that the devil makes
therein. There are many other rationales.
Due to the importance of this period in the child's life in terms of
learning the bases of faith; the Prophet, , ordered Muslims to make "
La ilaaha illa Allaah (None is truly worthy of worship but Allaah)"
the first words to be taught to thechild. Ibn 'Abbaas said that the
Prophet, , said: "Make the first wordto be heard by your children to
speak: La ilaaha illa Allaah (None is truly worthy of worship but
Allaah)."
The secret behind this injunction is to let the word of Tawheed and
thetestimony of embracing Islam be the first thing to be heard by the
child, thefirst thing to be uttered and the first words to be taught
to them. The Prophet , ordered parents and mentors to teach the
children the acts of worship when they are at the age of seven. 'Amr
ibn Al-'Aas said that the Prophet, said: "Command your children to
perform prayer when they are seven years old, and beatthem for (not
offering) it when they are ten, and separate them in beds."
On basis of this ruling, wedraw an analogy to train the child to fast
some days if he could bear fasting. This also applies to other acts of
worship.
Importance of attaching children to the Noble Quran from a tender age:
This should take place at a very young age once the child starts
speaking. This is the golden period for memorization, learning and
maximizing the psychological impact of what the child learns and
memorizes.
Therefore, the Prophet, , advised parents to maintain this. 'Ali, may
Allaah be Pleased with him, said that the Prophet, , said: "Train your
children to acquire three characteristics: loveof your Prophet, love
for the Prophet's household and reciting the Quran, for the bearers of
the Quran will be in the shade of the Throne of Allaah on the Day when
there will be no shade except His, with His Prophets and His chosen
ones." [At-Tabaraani]
The Companions of the Prophet, , pursued thispath. Sa'd ibn Abi
Waqqaas said: "We used to teach our children the battles of the
Messenger of Allaah just as we used to teach them the Surahs
(Chapters) of the Quran." Their keenness on teaching their children
the Quran came first; theyused it as a means to givean indication of
their intense interest and care.Al-Ghazaali advised Muslims — in his
book of Ihyaa' 'Uloom Ad-Deen — to teach children the Quran, the
Hadeeth (narrations) and the stories of the righteous people. In
Al-Muqadimmah, Ibn Khuldoon stressed theimportance of making children
learn and memorize the Quran. He pointed out that Quran is the basis
of education because it leads to establishing the sound creed and
implanting faith.
The Quran builds up the child's character:
Teaching the child the Quran effectively helps him build up the
components of faith in his personality. It also inculcates supreme
values in him and straightforward behavior. It forms his personality
and way of thinking in a way that is characterized by purity and
originality. It makes him eloquent and a sound-speaking person. It
increases his knowledge and strengthens his memory. There is a report
enhancing this meaning that states the following, "Whoever recites the
Quran while he is a believing youth, the Quran will be mixed with his
flesh and blood and Allaah The Almighty will make him with the noble
and dutiful messenger-angels."
Memorizing, learning and being attached to the Quran make the soulsof
children at peace, tranquil and connected to the Creator . Hence, they
will enjoy the company of Allaah The Almighty who will guard them from
the harm, evil and domination of the devils. Consequently, the Quran
will become indeed mixed with their flesh and blood, by virtueof
reciting its verses with their parents or teachers.Accordingly, they
would not tolerate abandoning their Mus-hafs (copies of the Quran) or
recorded tapes of the Quran. Even in times of illness and fever, their
tongues will utter what is instilled in their fresh hearts including
the words of Allaah The Almighty and their great attachment toit.

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He does not have any children and he wants togive his wealth to his wife and his brother’s daughter and donate the rest to charity.

I am 72 years old. I have 5 brothers and 2 sisters. Ihave a wife. I do
not have children. I have adopted my brothers daughter. we 6 brothers
are partners in a running company since 1962 and doing
businesstogether.
My share is 20% in the partnership company.
As my adopted daughter is helping me, I have the intention to gift 60%
of my wealth to my adopted daughter & 25% to my wife during my life
time and 15% for charity purpose after mylife time.
For this purpose, I have written a Hiba to donate60% of my wealth to
my daughter and 25% to mywife during my life time.
In this context, I have also asked for a letter in writing from my 5
brothers &2 sisters that they will forsake their share in my wealth
after my lifetime.
Should I ask them to forsake their wealth before my lifetime
Can I ask them to forsaketheir wealth after my lifetime.
Can I give 60% as gift to my adopted daughter during my lifetime.
Can I write a will to give 60% as gift to my adopter after my lifetime
Is what I am doing is correct according to the shariah?
If not, what is the best solution to share my wealth with the
adopteddaughter and advice Islamic methodology to divide my share.
Praise be to Allah.
Firstly:
If what you mean by adoption is that this girl has become like your
daughter, in the sense that she is named after you and carries you
name, this is haraam andis not permissible. Allah declared it invalid
in the verse (interpretation of the meaning):
"nor has He made your adopted sons your real sons. That is but your
saying with your mouths. But Allah says the truth, and He guides to
the (Right) Way.
Call them (adopted sons) by (the names of) their fathers, that is more
just with Allah. But if you know not their fathers (names, call them)
your brothers in faith and Mawaleekum (your freed slaves)"
[al-Ahzaab 33:4-5].
But if what you mean by adoption is that you have taken her in and are
looking after her and treating her kindly by spending on her and
raising her, this is something that is encouraged (mustahabb) and --
in your case -- it comes under the heading of upholding ties of
kinship, because your brother's daughter is one of your relatives with
whom you are obliged to uphold ties. Itis well known that acts of
kindness towards relatives are superior to acts of kindness
towardsstrangers. An-Nasaa'i (2582), at-Tirmidhi (658) and Ibn Maajah
(1844) narrated from Salmaan ibn 'Aamir (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Charity given to the poor is charity, and that given to a relative is
two things: charity and upholding the ties of kinship."
Classed as saheeh by al-Albaani in Saheeh an-Nasaa'i.
With regard to what youwant to give to your brother's daughter and
your wife, if you want togive this gift to them when you are still
alive, there is nothing wrong that that, subject to certain
conditions:
1.
That you do that when you are in good health, not when you are sick
and there is the fear thatyou may die, because a gift given in the
latter case comes under the same ruling as inheritance, in that it is
not valid if given to an heir (one who automatically inherits
according to the rules oninheritance), or to a stranger (non-relative)
ifit is more than one third of the wealth, unless the heirs agree to
that.
Shaykh 'Abdullah ibn Jibreen said: It is permissible for the husband,
when he is stillin good health and still alive, to give whatever he
wants to his wife in return for her patience or help, or what he
owesher of the mahr (dowry) or other wealth, so long as he does not do
that inorder to harm the other heirs. He may give her whatever he
wants and it is not limited to one-quarter of his wealth.
The same applies to the wife: she may give her husband whatever she
wants of her wealth or dowry, because Allah says (interpretation of
the meaning):
"but if they, of their owngood pleasure, remit anypart of it to you,
take it, and enjoy it without fear of any harm (as Allah has made it
lawful)"
[an-Nisa' 4:4].
But that is not permissible in the event of illness, because then itis
regarded as a bequest to an heir.
End quote from Fataawa Islamiyyah, 3/29
The scholars have discussed guidelines on illness in which there is
the fear that the individual may die. Shaykh Ibn 'Uthaymeen (may Allah
have mercy on him) said: The illness in which there is the fear that
the individual may die is that in which if the individual dies, it is
not regarded as something rare; in other words, it is nothing strange
if the individual dies from that illness. And it was said that it
refers to that in which it is thought likely that he will die. The
illness in which there is no fear that the individual will die is that
in which if theindividual dies, it is something rare.
End quote from ash-Sharh al-Mumti' 'ala Zaad al-Mustaqni', 11/101
2.
That the purpose of giving this gift should not be to harm the heirs
or deprive them of their inheritance. We have previously explained
that giving gift with the intention of causing harm to the heirs is
haraam and is not permissible. Please see fatwa no. 182290
In fact, what clearly appears to be the case from your question is
that you want to depriveyour brothers and sistersof their inheritance,
hence you want them to give you a guarantee that they will not demand
their rights to the inheritance after youdie. This is undoubtedly
something haraam. It is also haraam for you to do anything with the
intention of harming some of the heirs or depriving them of their
inheritance.
3.
The gift that you want togive to your brother's daughter or to your
wifeshould be handed over during your lifetime, so that they are
incompletecontrol of it and are fullyable to dispose of it as any
owner is able to dispose of his property.
But if you gave this wealth to them on the condition that it would be
handed over to them and come under their control and they would be
able to dispose of it after your death, then this is a bequest, not a
gift. It is not permissible to make a bequest to one's wife, because
she is an heir (who is automatically entitled to a share of the estate
according to sharee'ah), and there can be no bequest to an heir,
because of the report narrated by Abu Dawood(2870), at-Tirmidhi
(2120), an-Nasaa'i (4641), and Ibn Maajah (2713) from Abu Umaamah (may
Allah be pleased with him) who said: I heard the Messenger of Allah
(blessings and peace of Allah be upon him) say: "Allaah has given each
person who has rights his rights, and there is no bequest for an
heir."
Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.
But if it so happens that the deceased had made a bequest to one of
the heirs, and the other heirs approved of that bequest, then it may
be executed, because the Messenger (blessings and peace of Allah be
upon him) said: "It is notpermissible to make a bequest to an heir
unlessthe other heirs agree."
Narrated by ad-Daaraqutni; classed as hasan by al-Haafiz IbnHajar in
Buloogh al-Maraam
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (6/59):
If he makes a bequest to one of his heirs, and the other heirs did not
agree to it, then it is not valid, and there is no difference of
scholarly opinion on thismatter. Ibn al-Mundhir and Ibn 'Abd al-Barr
said: The scholars are unanimously agreed on that, and there are
reports from the Messenger of Allah (blessings and peace of Allah be
upon him) to that effect. Abu Umaamah said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: "Allaah has
given each person who has rights his rights, and there is no bequest
for an heir."
Narrated by Abu Dawood, Ibn Maajah andat-Tirmidhi. But if they (the
other heirs) agree to it, then it is permissible according tothe
majority of scholars. End quote.
With regard to the bequest to your brother's daughter, it is
permissible as she is not one of the heirs. In this case the bequest
to her is regarded as Islamicallyacceptable, so as to ensure that she
will get the money after you die.But it is not permissible to bequeath
to her or to anyone else anything but one third or less, no more than
that. The Messenger (blessings and peace of Allah be upon him) forbade
Sa'd ibn Abi Waqqaas (may Allah be pleased with him) to bequeath more
than one third. al-Bukhaari (2742) and Muslim (1628) narrated that
Sa'd ibn Abi Waqqaas said: O Messenger of Allah, can I bequeath all my
wealth? He said: "No." I said: Then one half? He said: "No." I said:
One third? He said: "Yes, but one third is a lot. If you leaveyour
family well off that is better than leaving them asking of people."
It says in Fataawa al-Lajnah ad-Daa'imah (16/317): It is not
permissible to bequeath more than one third, and a bequest to an heir
is not valid unless the other heirs agree, because of the words of the
Prophet (blessings and peace of Allah be upon him) said: "Allah has
given each person who has rights his rights, and there is no bequest
for an heir." Narrated by Ahmad, Abu Dawood, at-Tirmidhi, IbnMaajah,
and ad-Daaraqutni, who added at the end of it: "unless the [other]
heirs agree." End quote.
Many of the scholars regard it as mustahabb or encouraged for the one
who makes a bequest to bequeath lessthan one third. It says in
al-Kaafi fi Fiqh Ibn Hanbal (2/265): Ibn 'Abbaas said: I wish that
people would bequeath less than one third, because the Messenger of
Allah (blessings and peace of Allah be upon him) said "… but one third
is a lot." Agreed upon. Abu Bakr bequeathed one fifth and said: I am
pleased with what Allah is pleased with for Himself.'Ali said:
Bequeathing one fifth is dearer to me then bequeathing one third. End
quote.
However it should be pointed out that makinga bequest with the aim of
harming the heirs is not permissible, as we have explained in fatwa
no. 74974 .
With regard to your request from your siblings to give up their shares
of what you leavebehind, we do not advise you to do that forseveral
reasons:
1. This instruction is indicative of the intention to deprive them
of their legitimate shar'i rights, and it is well known that this is a
haraam purpose. We have explained above that bequests and gifts aimed
at harming the heirs or denying them their legitimate shar'i right to
inheritance is forbidden in Islam.
2. This instruction could cause alienation and resentment between
you and your siblings. The Shaytaan could take advantage of it to
spoil the relationship between you; he could whisper (waswaas) to your
siblings and instil in their minds the idea thatyou hate them and do
not want them to benefit from your wealth after you are gone.
3. They may agree andgive up their share of the inheritance
unwillingly, out of shyness and embarrassment. It is wellknown that it
is not permissible to use embarrassment to take people's rights away
from them. It says in al-Fataawa al-Fiqhiyyah al-Kubra (3/30):
Do you not see that there is scholarly consensus on the fact that if
something is taken from a person by means of embarrassment, when there
is no willingness on his part, the one whotakes it does not gain
possession of it. The scholars explained that as involving compulsion
using the weapon of embarrassment, which islike compulsion using a
real weapon. In fact many people would accept the real sword and put
up with the injuries it causes when they would not accept the sword of
embarrassment, out of fear for their dignity andstanding which to
whichwise people give precedence and fear greatly for it. End quote.
With regard to the Islamic ruling on the estate, it is as follows.
Firstly:
The costs of preparing the deceased, namely ghusl, shrouding and
burying, should come from his estate. It says in Saheeh al-Bukhaari
(2/77): Ibraaheem said: First of all comes (the cost of) the shroud,
then paying of debts, then bequests. Sufyaan said: The cost of the
grave and ghusl come under the heading of shrouding. End quote.
Secondly:
After preparation of the deceased, his debts should be paid off from
his estate, if the deceased owes any debts. Then any bequests that he
made should be given, up to a limit of one third or less, because
Allah, may He beexalted, says (interpretation of the meaning): "…after
the payment of legacies he may have bequeathed ordebts" [an-Nisa'
4:11].
Thirdly:
The estate is to be divided among the heirs according to the rulings
of sharee'ah. With regard to your estate in particular, the
inheritance is to be divided among your wife and your siblings, ifyou
die before them. Your wife is entitled to one quarter of the
estatebecause you have no children to inherit from you. Allah, may He
be exalted, says (interpretation of the meaning):
"their (your wives) shareis a fourth if you leave no child; but if you
leavea child, they get an eighth of that which youleave after payment
of legacies that you may have bequeathed or debts"
[an-Nisa' 4:12].
The rest of the estate goes to your siblings, with each male getting
the share of two females; in other words, the brother gets twice
asmuch as the sister.
To sum up:
What we advise you to do is to make a bequest to your brother's
daughter whom you have adopted, giving her something from your legacy
that is no more than one third, which she will receive after your
death, or you can give it to her whilst you are still alive.
Your wife is entitled to one quarter of your estate on the basis of
inheritance. If you are afraid that she will not be given her rights
after you die, then you can give that to her whilst you are still
alive.
If you want to denote some of your wealth to charity whilst you are
still alive, and you are not suffering from illnessthat is likely to
lead to your death, then you may donate whatever you want, but do not
neglect the rights of your heirs who will come after you or deprive
them of taking some of your wealth.
And Allah knows best.

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* The wisdom behind theProphet’s marrying morethan four wives.

*
Why did the Messenger (blessings and peace of Allah be upon him) marry
a number of women?
Praise be to Allah.
Allah's wisdom is great, and part of His wisdom is that He has
permitted men, in previous divine laws and in the sharee'ah of our
ProphetMuhammad (blessings and peace of Allah be upon him), to marry
more than one wife. Plural marriage was not something done only by our
Prophet Muhammad (blessings and peace of Allah be upon him). Ya'qoob
(peace be upon him) had two wives. Sulaymaan ibn Dawood (peace be upon
him) had one hundred less one wives; he went around to all of them in
a single night, hoping that Allah would bless each one of them with a
boy who would fight forthe sake of Allah.
This is not something that is limited to Islam and it is not contrary
to reason or the natural inclinations of man; rather it is what wisdom
dictates. Women are more numerous than men, according to what is
indicated by ongoing statistics, and a man mayhave the strength that
prompts him to marry more than one woman so as to fulfil his desires
in permissible ways, instead of fulfilling themin haraam ways or
suppressing them. A woman may fall ill or there may be reasons that
prevent her from engaging in intercourse,such as menses and nifaas
(post-partum bleeding); this prevents a man from fulfilling his desire
with her, so he needs to have another wife with whom he can fulfil his
desires instead of suppressing them or committing immoral actions. So
plural marriage is permissible and is justifiable in terms of reason,
natural human inclinations and laws. It is something thatwas done by
the earlier Prophets and in some cases it may be dictated by necessity
or need. So it should come as no surprise that this was done by our
Prophet Muhammad (blessings and peace of Allah be upon him). And there
are other reasons for his having several wives, which have been
discussed by the scholars. These include the following:
· Strengthening the ties between him and some tribes, in the
hope that this would make Islam stronger and help to spread it,
because tiesof marriage increase thebonds of friendship, loveand
brotherhood.
· Taking care of somewidows and compensating them withsomething
better than what they had lost, because this would bring peace of mind
andconsolation at times of calamity. It also set a precedent for the
ummah of how to show kindness to those whosehusbands were killed in
jihad and so on.
· Hoping to increase the numbers of offspring, which is in
accordance with human inclinations, increasing the numbers of the
ummah and supporting it with those who it is hoped will support and
spread the religion.
· Increasing the number of female teachers who would convey to
the ummah what they had learned from the Messenger of Allah (blessings
and peace of Allah be upon him) and what they knew of his private
life.
The motive for him having more than one wife was not mere desire,
because it is proven that the Prophet (blessings and peace of Allah be
upon him) did not marry any virgin or young woman apart from 'Aa'ishah
(may Allah be pleased with her). The rest of his wives were previously
married women. If he had been controlled by his desires and that is
what had motivated himto have many wives, he would have chosen young
virgins in order tofulfil his desires, especially after he migrated
and began to engage in jihad, and theIslamic state was established and
the Muslims grew stronger and more numerous, in addition to the fact
that every family would have welcomed ties through marriage with him.
But he did not do that; rather he married for noble and sublime
reasons, which are clear to anyone who studies the circumstances of
his marriage to each of his wives.
Moreover, if he had been a man driven by desires, that would have been
known from his life during the days when he was young andstrong, at
which time he had only one wife, Khadeejah bint Khuwaylid, who was
older than him. (If he had been a man driven by desires), he would
also have been known to show favouritism and be unfair in dividing his
time among his wives, who varied in their ages and degree of beauty.
But he is known only to have been completely chaste and honourable in
his conduct, both in his youth and when he grew older, which is
indicative of his complete decency and sublime character, and his
upright nature in all his affairs. In fact he waswell-known for that
even among his enemies.
And Allah is the source ofstrength. May Allah send blessings and peace
upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh 'Abd al-'Azeez ibn 'Abdullah ibn Baaz, Shaykh 'Abd ar-Razzaaq
'Afeefi, Shaykh 'Abdullahibn Qa'ood, Shaykh 'Abdullah ibn Ghadyaan
Fataawa al-Lajanah ad-Daa'imah, 19/171-173

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