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Friday, February 26, 2016

General, Dought & clear, - * Is there a specific du‘aa’ to help one understand?

mwb
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Is there a specific du‘aa’ to help one with understand lessons, for students who do not learn easily? Someone advised me to say this du‘aa’: “O Allah, bestow on us Your wisdom and bestow on us Your mercy, O Possessor of majesty and honour).”
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Praise be to Allah
Firstly:
It should be noted that what will help most with understanding is two things:
1. Taking real measures to understand, by listening attentively, focusing, memorising, reflecting and asking about anything one finds difficult. These are very important matters, that may be difficult to apply in the beginning, but they will become the best means of helping oneself to understand if the learner practices doing them and gets used to them, then they will become second nature to him.
2. Sincerely turning to Allah, may He be exalted, and asking Him to help one understand and learn. Knowledge is light that Allah casts into one’s heart, but if the heart is far from Allah, he will not be ready to receive this light. As for the heart that is close to Allah, by means of worship, love, repentance, praying for forgiveness and turning to Him, it deserves to attain divine help in understanding.
Ibn al-Qayyim stated in his great bookI‘laam al-Muwaqqi‘eena number of things that will help the mufti to understand and comprehend the true nature of matters and new issues with which he is faced, which any seeker of knowledge and truth may use.
He (may Allah have mercy on him) said:
The righteous mufti, if he is faced with a new issue, should feel his real need in all situations – not only in the academic sense – for the One Who could inspire him with the correct answer, the One Who teaches what is good, the One Who guides hearts. He should ask Him to guide him to the right answer and help him to come up with the correct response, guiding him to His ruling that He has prescribed for His slaves with regard to this issue. If he knocks at that door, then he has knocked at the door of success, for the one who hopes for the help of his Lord is the most deserving that He should not deprive him of it. Once he finds this aspiration in his heart, this is a sign of success. In that case he has to turn to and look at the source of guidance, the basis of soundness and the foundation of wisdom, which is the texts of the Qur’an and Sunnah, and the reports of the Sahaabah. Then he should strive his utmost to work out the ruling on that new issue from those texts. Once he has attained it, he may tell others about it, but if he is still not sure, he should hasten to repent, seek forgiveness and remember Allah much. For knowledge is the light of Allah which He casts into the heart of His slave, but desires and sins are strong winds that extinguish that light, or almost extinguish it; at least they will inevitably weaken it.
I saw Shaykh al-Islam (may Allah sanctify his soul) when he was faced with difficult issues for which he could not find an answer and it was very hard for him. He would flee from them and repent, pray for forgiveness, ask Allah for help, turn to Him, ask Him to inspire him to find the right answer and to bestow upon him from the treasures of His mercy. Then divine help would start to reach him persistently, and he would soon find the answer through divine inspiration. Undoubtedly whoever is guided to realise his need for Allah and express it, and feel that need strongly in his heart, is indeed most fortunate, and whoever is deprived of that will be deprived of any achievement and any help. Once a person combines this sense of need with striving his utmost to find out the truth about an issue, then he is following the straight path. That is the grace of Allah, which He bestows upon whomever He wills, for Allah is the Possessor of abundant grace. End quote.
I‘laam al-Muwaqqi‘een(6/67-68); annotated by Mashhoor Hasan Salmaan.
Ibn ‘Abd al-Haadi (may Allah have mercy on him) quoted from Shaykh al-Islam Ibn Taymiyah his words:
I keep wondering and thinking about an issue or situation, then I ask Allah, may He be exalted, for forgiveness a thousand times, more or less, until I feel comfort in my heart, then the confusion concerning that issue is soon resolved.
He said: Sometimes in that situation I may be in the marketplace or the mosque, or on the road, or in the school, but that does not prevent me from remembering Allah and seeking His forgiveness, and persisting in that until I attain what I am seeking. End quote.
Al-‘Uqood ad-Durriyyah(p. 6)
Secondly:
We have not come across any specific supplication attributed to the Prophet (blessings and peace of Allah be upon him) that it is Sunnah to recite when seeking proper understanding of an issue. Rather there are adhkaar that were narrated from some of the early generation, or that are based on the interpretation of some Prophetic hadiths, or are based on some good supplications that are mentioned in those hadiths. Even though these supplications are not limited to the situation mentioned, reciting it in that situation is based on the understanding and ijtihaad of the early scholars who did that.
If someone recites these adhkaar and du‘aas that were narrated from the early generations, without believing that this is something specific to this particular situation, or that reciting it in this particular situation is Sunnah, or that it has a specific virtue, there is nothing wrong with that.
Ibn al-Qayyim (may Allah have mercy on him) also said:
It is appropriate for the mufti to frequently recite the supplication from the saheeh hadith:Allaahumma Rabba Jibreela wa Mikaa’eela wa Israafeel, faatir al-samawaati wa’l-ard, ‘aalim al-ghaybi wa’l-shahaadah, anta tahkumu bayna ‘ibaadika fima kaanu fihi yukhtalifoon, ihdini lima’khtulifa fihi min al-haqq bi idhnika, innaka tahdi man tasha’ ila siraatin mustaqeem(O Allaah, Lord of Jibreel (Gabriel), Michael and Israfeel, Creator of the heavens and the earth, Knower of the unseen and the seen, You are the Knower of the unseen and the seen, You will judge between Your slaves concerning that wherein they differ. Guide me to the truth of that wherein they differed by Your leave, for You guide whomsoever You will to the Straight Path). Our shaykh – namely Shaykh al-Islam Ibn Taymiyah – often used to recite this. If he came across difficult issues, he would say: O Teacher of Ibraaheem, teach me. And he would often seek divine help with these words, following the example of Mu‘aadh ibn Jabal (may Allah be pleased with him).
Some of the early generations used to say when issuing fatwas: Glory be to You; we have no knowledge except what You have taught us, for verily You are the All-Knowing , Most Wise.
Mak-hool used to say:Laa hawla wa laa quwwata illa Billaah(There is no power and no strength except with Allah).
Maalik used to say:Ma sha Allah, laa quwwata illa Billaah al-‘Aliy al-‘Azeem(As Allah wills; there is no strength except with Allah, the Most High, the Most Great).
Some of them used to say: “O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness); And ease my task for me; And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech), That they understand my speech ” [Ta-Ha 20:25-28].
Some of them used to say: O Allah, help me, guide me, correct me, enable me to attain what is right and earn reward, and forgive me if I make a mistake or am deprived of an answer.
Some of them used to recite al-Faatihah.
We have tried that ourselves, and we found it to be among the most effective means of finding the right answer.
What matters in all of that is having a good intention, sincerity and a proper aim.
Imam Ahmad was asked: If it is too difficult for us to come to you and ask you, who can we ask after you? He said: Ask ‘Abd al-Wahhaab al-Warraaq, for he is most qualified to be guided to the right answer.
Imam Ahmad followed the advice of ‘Umar ibn al-Khattaab (may Allah be pleased with him): Come close to the mouths of those who are obedient to Allah and listen to what they say, because matters are made clear to them.
That is because their hearts are close to Allah. The closer the heart is to Allah, the more the confusion and distractions that result from bad deeds will be removed from the heart, and the more perfect and strong will be the light by means of which he sees the truth. The further away the heart is from Allah, the more he is exposed to confusion and distraction, and the weaker will be the light by means of which he could see the truth. Knowledge is light that Allah casts into the heart, by means of which a person may distinguish between right and wrong.
Maalik said to ash-Shaafa‘i (may Allah be pleased with them both) the first time he met him: I see that Allah has cast light into your heart, so do not extinguish it with the darkness of sin.
Allah, may He be exalted, says (interpretation of the meaning):“Oyou who believe! If you obey and fear Allah, He will grant you a criterion ((to judge between right and wrong)” [al-Anfaal 8:29]. Part of that criterion is the light by means of which a person may differentiate between truth and falsehood. The closer his heart is to Allah, the more perfect his criterion will be. And Allah is the source of strength. End quote.
I‘laam al-Muwaqqi‘een(6/197-199)
And Allah knows best.






















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Thursday, February 25, 2016

Plural marriage and fair treatment of co-wives, Dought & clear, - * She wants to marrya man but the law does not permit plural marriage. What should she do?

I am a recent convert to Islam. While I was studying Islam, but before I converted, I was dating a married Muslim man. We fell in love and we are still currently in a relationship. I feel extremely guilty!! I love this man, and he loves me. I understand that I will have to end my relationship with this man if we cannot find a an answer to our problem. He is feeling guilty just as much as I am. He has asked me to marry him but since he is already married and we are living in a country where polygamy is not allowed. Is there any wasy that we can have an Islamic marriage that is recognixed my Islam yet not recognized by the State, so that he does not get in trouble.
Praise be to Allaah.
Firstly: we praise Allaah for having guided you to Islam, and we ask Him to increase you in guidance and piety (taqwa).
Secondly: Islam permits plural marriage, even if you are in a country where it is not allowed. Allaah says (interpretation of the meaning):
“then marry (other) women of your choice, two or three, or four”
[al-Nisa’ 4:3]
According to the hadeeth narrated by al-Bukhaari from Ibn ‘Abbaas, the best of this ummah are those who have most wives. The Prophet (peace and blessings of Allaah be upon him) practiced plural marriage, as did the Rightly-Guided Caliphs. There is scholarly consensus on this matter. The sister who is asking this question could marry this man in the presence of her wali (guardian) and two witnesses, and announce the marriage, so as to fulfil the necessary conditions of marriage. It is not essential for that to be registered officially. It is also not necessary for the first wife to know. This is if marriage if possible. If it is not possible then our advice to the sister is to forget about this man, so long as the matter is difficult. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty)”
[al-Talaaq 65:2]
“But if they separate (by divorce), Allaah will provide abundance for everyone of them from His Bounty”
[al-Nisa’ 4:130]
It may be better not to marry this man, and Allaah may cause her to marry another man. She is right when she says, “I understand that I will have to end my relationship with this man if we cannot find an answer to our problem.”
So she should focus her heart on worship, and learn the rulings of Islam and strengthen her faith and beseech Allaah to guide her and make her steadfast.

Wednesday, February 24, 2016

Da'eef (weak) hadeeths, Dought & clear, - * Is there a hadeeth which forbids hanging out children’s and infants’ clothes (on a washing line) after the sun sets?

mwb
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Is there a hadeeth which forbids hanging out children’s and infants’ clothes (on a washing line) after the sun sets or not? If the answer is yes, how sound is it?.
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Praise be to Allaah.
There is no hadeeth in the Sunnah, as far as we know, to suggest that there is any prohibition on hanging out children’s clothes after sunset. Rather what is forbidden is for children themselves to go out after sunset, in the sense of letting them go out to play and so on.
And Allah knows best.














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Tuesday, February 23, 2016

Da'eef (weak) hadeeths, Dought & clear, - * Holding Back of the Sun Until Adhan Was Called

I have heard lots of people saying, especially in India, that once
Bilal (may Allah be pleased with him), due to some of the Sahabah
complaining about his voice or his pronunciation in adhan (call to
prayer), asked the permission for someone else to call the adhan (of
Fajr/early morning). After he called it, people got worried as a lot
of time had passed but the sun didn't rise like normal. So they went
to the Prophet (peace and blessings of Allah be upon him), told him
the same and he replied that Allah has ordered the sun not to rise
until Bilal (may Allah be pleased with him) gives the call to adhan.
Please let me now if there is any authentic source where this incident
of the sun not rising because of Bilal (may Allah be pleased with him)
is mentioned.
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Praise be to Allah.
There is no proof that the sun was held back for anyone except the
Prophet of Allah Yoosha' ibn Noon (peace be upon him). In fact the
Prophet (peace and blessings of Allah be upon him) stated that this
did not happen to anyone other than Yoosha' ibn Noon (peace be upon
him). This is seen in the hadeeth (narration) of Abu Hurayrah (may
Allah be pleased with him), according to which the Prophet (peace and
blessings of Allah be upon him) said: "One of the Prophets went out on
a campaign… and he approached a town at the time of 'Asr (late
afternoon) prayer, or close to that time. He said to the sun: You are
under the command of Allah and I am under the command of Allah. O
Allah, halt it for me for a while. So it was halted for him until
Allah granted him victory."
Narrated by al-Bukhari (3124) and Muslim (1747).
In the version narrated by al-Imam Ahmad in al-Musnad (14/65) it says:
"The sun was not held back for any person except Yoosha' (peace be
upon him) on the day he was marching to Jerusalem.
Al-Shaykh al-Albani (may Allah have mercy on him) said:
This indicates that the sun was not held back for anyone except for
Yoosha' (peace be upon him). This is indicative of the weakness of the
reports which suggest that happened for anyone else.
It is appropriate to quote what we have come across concerning this …
Then the Shaykh (may Allah have mercy on him) mentioned what has been
narrated about the same being held back for people other than Yoosha'
ibn Noon (peace be upon him) and explained what is wrong with these
reports. Then he said:
To sum up, there is no saheeh (authentic) report about the sun being
held back at all except this saheeh hadeeth. End quote.
Al-Silsilah al-Saheehah (no.202)
To conclude, we have not come across any basis for the story about the
sun being held back from rising until Bilaal (may Allah be pleased
with him) called the adhan, in any saheeh or da'eef (weak) report, or
even in any fabricated (mawdoo') hadeeth that is known.
It is not permissible to speak of such things except on the basis of
sound proof and evidence. Otherwise it is speculation, and speaking
about Allah without knowledge.
And Allah knows best.