Engagment, - Dought & clear, - * Annulling engagement because of a dream

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

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is it permissible to annul an engagement after two years because of the fiancé seeing a bad dream after praying istikhaarah?
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Praise be to Allah.
With regard to rulings and his understanding of life and circumstances, and his evaluation of the experiences he goes through, the Muslim bases all of that on the reasoning, wisdom and measures that Allah, may He be glorified and exalted, has enjoined us to pay attention to and follow. This is what Islam teaches us; it instructs us to examine, contemplate and weigh up reason and experience, then to make our decisions after that regarding people and actions.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand”
[al-Baqarah 2:242].
There is nothing in our religion to suggest that we should rely on dreams and visions, either with regard to worldly matters or religious rulings. Knowledge that is obtained via dreams is subjective, is not reliable and there is no certainty about it. rather it is subject to doubt, and it is not possible that Islam would instruct people to refer for knowledge to sources that are imaginary and cannot meet the least academic standards.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: Dreams are of three types: a good dream which is glad tidings from Allah, a dream from the Shaytaan which causes distress, and a dream that comes from what a man is thinking of to himself…”
Narrated by Muslim (2263).
the Shaytaan plays a role in what people see in their dreams, just as a person's own self does, and it is difficult for one to be certain of the source of his dream at all times. So how can a Muslim feel comfortable with a dream that he has seen and base his decisions on it, when he knows that the Shaytaan may have played the greatest role in producing it?
That also applies to the case of marriage. The Prophet (blessings and peace of Allah be upon him) has set out for us the characteristics on which we should base our decision of accepting or rejecting a suitor, as he said:
“If there comes to you one with whose character and religious commitment you are pleased, then marry (your female relative under your guardianship) to him, for if you do not do so, there will be tribulation and great mischief on earth.” They said: O Messenger of Allah, even if there are some reservations concerning him?? He said: “If there comes to you one with whose character and religious commitment you are pleased, then marry (your female relative under your guardianship) to him,” three times Narrated by al-Tirmidhi (1085); he said: It is hasan ghareeb. Classed as hasan by al-Albaani inSaheeh al-Tirmidhi.
So he defined character and religious commitment as the standards on which people should base their decisions when rejecting or accepting a suitor. Hence the questioner should not pay attention to anything else or respond to whatever she sees in her dreams of things in which the Shaytaan may have played a part, seeking to divide spouses and cause division and conflict.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked the following question inLiqa' al-Baab al-Maftooh(no. 5/question no. 17):
A man proposed marriage to a woman, and in a dream she saw him clean-shaven. Should she agree to marry him or not? In real life he appears to be good, and he does not shave his beard; he is religiously-committed, but Allah knows best about him.
He (may Allah have mercy on him) replied:
If a woman sees a man who has proposed to her as clean-shaven in a dream, when in reality he does not shave his beard, what she sees in her dream does not matter, and that should not prevent her from marrying him, so long as he is upright in his religious commitment and character. End quote.
Moreover, we should point out that istikhaarah has nothing to do with seeing dreams – as many people think – because the purpose of istikhaarah is to ask Allah, may He be exalted, to make easier the better of two options, and turning to Him, may He be glorified, for guidance to the best of affairs. Istikhaarah is a du'aa' (supplication) and when Allah answers it, He makes easy the thing that the person has chosen, after thinking and reflecting. The du'aa' has nothing whatsoever to do with dreams.
Our advice to the sister is to think again, and not try to ruin her marital ties just because of a dream. Rather she should let religion and reason govern the issue of her engagement, then take an appropriate stance after that.
And Allah knows best.





















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Engagment, - Dought & clear, - * Reciting al-Faatihah when getting engaged

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- PUBLISHERNajimudeeN M. MD, IRI (Managing Director, Islamic Research Institution)

I am a young Muslim man who is about to get married. In the country where I am going to do the marriage contract, they do something that they call “Reciting al-Faatihah.” When a man wants to get married in our country, they recite al-Faatihah, and they invite some of the male relatives to that, and they offer them some sweets and drinks. Is reciting al-Faatihah part of the Sunnah, and if that is the case, what are the consequences of doing that?
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Praise be to Allah.
Reciting al-Faatihah at the time of the marriage contract or engagement has nothing to do with the Sunnah; rather it is an innovation (bid‘ah). It is not permissible to single out any part of the Qur’an for any actions except on the basis of evidence.
Abu Shaamah al-Maqdisi said inal-Baa‘ith ‘ala Inkaar al-Bida‘ wa’l-Hawaadith(165):
It is not appropriate to single out times for acts of worship that were not singled out for such acts in Islamic teachings. People have no authority decide such matters; rather that is the prerogative of the Lawgiver. End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked:
Is reciting al-Faatihah at the time when a man gets engaged to a woman an innovation (bid ‘ah)?
They replied:
Reciting al-Faatihah at the time of a man's proposal to a woman or at the time of his marriage contract with her is an innovation. End quote.
None of the rulings of the marriage contract come into effect as a consequence of reciting al-Faatihah. Reciting al-Faatihah does not mean that the marriage contract has been completed; rather what matters is the proposal and acceptance with the wali (woman’s guardian) and witnesses.
The Sunnah is to recite khutbat al-haajah at the time of the marriage contract.
It was narrated that ‘Abdullah ibn Mas‘ood (may Allaah be pleased with him) said:
The Messenger of Allah (peace and blessings of Allah be upon him) taught us Khutbat al-Haajah, (to be said) at weddings and on other occasions:
“Inna al-hamda Lillaahi nasta’eenahu wa nastaghfiruhu, wa na’oodhu bihi min shuroori anfusinaa. Man yahdih Illaahu falaa mudilla lahu wa man yudlil falaa haadiya lahu. Wa ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan ‘abduhu wa rasooluhu(Verily, all praise is to Allah, we seek His help and His forgiveness. We seek refuge with Him from the evil of our own souls. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and Messenger).
‘ Yaa ayyuha’n-naas uttaqu rabbakum alladhi khalaqakum min nafsin waahidatin wa khalaqa minhaa zawjahaa wa baththa minhumaa rijaalan katheeran wa nisaa’an wa’ttaqu-Llaah alladhi tasaa’aloona bihi wa’l-arhaama inna Allaaha kaana ‘alaykum raqeeban(O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women, and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship) Surely, Allah is Ever an All-Watcher over you).’ [al-Nisaa’ 4:1]
‘Yaa ayyuha’lladheena aamanu-ttaqu’Llaaha haqqa tuqaatihi wa laa tamootunna illaa wa antum muslimoon(O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam (as Muslims) with complete submission to Allah.)’ [Aal ‘Imraan 3:102]
‘Yaa ayyahu’lladheena aamanu-ttaqu’Llaaha wa qooloo qawlan sadeedan yuslih lakum a’maalakum wa yaghfir lakum dhunoobakum wa man yuti’ Allaaha wa rasoolahu fa qad faaza fawzan ‘azeeman(O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth). He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hell‑fire and will be admitted to Paradise)’ [al-Ahzaab 33:70, 71].”
Narrated by Abu Dawood (2118) and classed as saheeh by al-Albaani inSaheeh Abi Dawood.
The people have turned away from this Sunnah and adhered to this bid ‘ah. We ask Allah, may He be exalted, to bring the Muslims back to their religion in the best way.
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * A fabricated hadeeth: “The sleep of the scholar is better than the worship of the ignorant”

Is this hadeeth (narration) saheeh (authentic):? "The sleep of the
scholar is better than the worship of the ignorant".

Praise be to Allah
Firstly:
This saying, "The sleep of the scholar is better than the worship of
the ignorant", is not a hadeeth from the Prophet (peace and blessings
of Allah be upon him) and it is not a report from any of the Sahabah
(Companions) or Tabi'een (Successors). It is not known in the books of
Sunnah (prophetic traditions) and hadeeth, and we have not come across
it in any of the recognized books of Sunnah, even after extensive
searching.
Rather we found it among the books of the Shi'ah which are full of
fabrications and lies, in a book called Man la yahduruhu al-Faqeeh
(4/352-367) by ash-Shaykh as-Sadooq (d. 381 AH), where it says:
"It was narrated from Hammad ibn 'Amr and Anas ibn Muhammad from his
father, and they both – meaning Hammad and Muhammad the father of Anas
– narrated from Ja'far ibn Muhammad, from his father, from his
grandfather, from 'Ali ibn Abi Talib (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him) that he
said to him: – and he mentioned a very lengthy hadeeth, in which he
said: 'O 'Ali! The sleep of the scholar is better than the worship of
the worshipper.'"
From this book it was picked up by many of the books of the Shi'ah,
such as Makarim al-Akhlaq by at-Tubrusi (d. 548 AH), p. 441; Bihar
al-Anwar by al-Majlisi, 2/25; and elsewhere.
The indication of falsehood is clear in this hadeeth. Hammad ibn 'Amr
and Muhammad the father of Anas are both majhool (unknown) and are not
known to have been narrated from Ja'far as-Sadiq. There is no mention
of him in the books of the Sunnis or even in the books of the Shi'ah,
to such an extent that the commentator on the book Man la yahduruhu
Faqeeh (1/536) said, when Shaykh as-Sadooq attributed its isnad (chain
of narration) to Hammad ibn 'Amr and Anas: "Hammad ibn 'Amr, perhaps
he is from the city of Naseebiyyeen, and is not mentioned, and the
same applies to Anas ibn Muhammad. In the isnad going back to them
there are unknown narrators, and it is as if they are from among the
regular masses"– meaning Ahl as-Sunnah!
When Abu'l-Qasim al-Kho'i gave a biography of him in Mu'jam Rijal
al-Hadeeth, 7/235, he did not narrate from anyone that they regarded
him as trustworthy. Rather he also said: "as-Sadooq's isnad going back
to him about the will (wasiyyah) of the Prophet (peace and blessings
of Allah be upon him and his family) to Ameer al-Mu'mineen ['Ali]
(peace be upon him) is da'eef (weak), and includes a number of unknown
narrators." End quote.
It is sufficient for you to know that hundreds of hadeeths that are
attributed to Ja'far as-Sadiq were only narrated with this isnad going
back to him, which even some of the Shi 'ah admit includes some
unknown narrators, and the unknown narrator is used as a means to tell
lies about the Messenger of Allah (peace and blessings of Allah be
upon him).
Similar to this is another saying, "The sleep of the scholar is
worship." These are not the words of the Prophet (peace and blessings
of Allah be upon him) either. Mullah 'Ali al-Qari (may Allah have
mercy on him) said: It has no basis in any marfoo' report (one that
has an isnad going back to the Prophet (peace and blessings of Allah
be upon him)).
End quote from al-Asrar al-Marfoo'ah fi'l-Akhbar al-Mawdoo'ah, p.374
And Allah knows best.

Da'eef (weak) hadeeths, Dought & clear, - * Is it proven that ‘Umar (may Allah be pleased with him) wrote a letter to the Nile in Egypt so that its water would flow by Allah’s leave?

I want to know the authenticity of the story about Umar (may Allah be
pleased with him) writing a letter to the River Nile. It seems to me
as illogical, for the Qur'aan and the Saheeh saheeh Sunnah (authentic
prophetic traditions) do not teach such a thing. Also, that for
droughts, Salah Salat Ul al Istisqa is authentically established.

Praise be to Allah
Ibn Katheer (may Allah have mercy on him) said:
It was narrated to us via Ibn Luhay'ah from Qays ibn al-Hajjaj from
someone who told him: When Egypt was conquered, its people came to
'Amr ibn al-'As (may Allah be pleased with him) and said to him: O
Ameer, this Nile of ours is used to something and cannot flow unless
it is done. He said: What is that? They said: On the twelfth night of
this month, we take a young girl from her parents, and we placate her
parents, then we dress her in jewellery and the finest garments there
can be, then we throw her into this Nile.
'Amr (may Allah be pleased with him) said to them: This is something
that cannot happen in Islam; Islam erases that which came before it
(of bad customs).
So they stayed for a while, during which the Nile did not flow at all,
neither a little nor a lot, until they thought of leaving. Then 'Amr
(may Allah be pleased with him) wrote to 'Umar ibn al-Khattab (may
Allah be pleased with him), telling him about this. He wrote to him,
saying: You did the right thing. I am sending you a piece of paper
with my letter; throw it into the Nile.
When his letter came, 'Amr (may Allah be pleased with him) took the
piece of paper on which was written:
"From the slave of Allah 'Umar, Ameer al-Mumineen, to the Nile of the
people of Egypt.
To proceed: If you only flow on your own initiative, then do not flow,
for we have no need of you. But if you only flow on the command of
Allah, the One, the Subduer, and He is the One Who causes you to flow,
then we ask Allah, may He be exalted, to make you flow."
He threw the paper in the Nile and by Saturday morning, Allah had
caused the Nile to flow (to a depth or width of) sixteen cubits in one
night, and Allah put an end to this particular custom of the people of
Egypt until today.
End quote from al-Bidayah wa'n-Nihayah, 7/114-115
Similar reports were also narrated by Ibn 'Abd al-Hakam in Futooh
Misr, p. 165; al-Lalkai in Sharh I'tiqad Ahl as-Sunnah, 6/463; Ibn
'Asakir in Tareekh Dimashq, 44/336; Abu'sh-Shaykh in al-'Azamah,
4/1424, via Ibn Luhay'ah.
This is a da'eef isnad (weak chain of narration) that is not saheeh,
and this report cannot be proven with such an isnad. Ibn Luhay'ah –
whose full name was 'Abdullah ibn Luhay'ah ibn 'Uqbah – is da 'eef as
he used to get mixed up, and in addition to that he is mudallis (one
who narrates from someone he met something he did not hear). See
at-Tahdheeb, 5/327-33; Mizan al-I'tidaal, 2/475-484
Qays ibn al-Hajjaj is sadooq (trustworthy), from the sixth level of
hadeeth narrators (tabaqah) according to al-Hafiz Ibn Hajar; they are
the ones who it is not proven that they met any of the
Sahabah/Companions (may Allah be pleased with them). See: Taqreeb
at-Tahdheeb, 1/25
Sometimes he narrated it as a mursal (the link between the Successor
and the Prophet is missing) report and sometimes he narrated it from
the one who told him, but the one who told him is majhool and not
known.
So the report is da'eef (weak) and is not saheeh (sound)
If this story were true, everyone would know about it and it would be
well known, and it would have been widely narrated through confirmed
isnads, because it is an important and significant event, the like of
which should not be ignored; rather an incident less significant than
this would not be overlooked by historians and narrators.
And Allah knows best.