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Tuesday, April 5, 2016

Hadees



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அப்துல்லாஹ் பின் உமர் (ரலி) அவர்கள் கூறியதாவது:நான் அல்லாஹ்வின் தூதர் (ஸல்) அவர்களதுகாலத்தில் என் மனைவியை (மாதவிடாய் காலத்தில்) மணவிலக்குச் செய்துவிட்டேன். ஆகவே- (என் தந்தை) உமர் பின் அல்கத்தாப் (ரலி) அவர்கள் இதைப் பற்றி அல்லாஹ்வின் தூதர் (ஸல்) அவர்களிடம் வினவினார்கள். அப்போது அல்லாஹ்வின்தூதர் (ஸல்) அவர்கள் என் தந்தையிடம்-"உங்கள் புதல்வருக்குக் கட்டளையிடுங்கள்; அவர் தம் மனைவியைத் திரும்ப அழைத்துக்கொள்ளட்டும்! பிறகு அவள் மாதவிடாயிலிருந்து தூய்மையடைந்து- அடுத்து மீண்டும் அவளுக்கு மாதவிடாய் ஏற்பட்டுப் பின்னர் அதிலிருந்து அவள் தூய்மையடையும்வரை அவளை (தம்மிடமே) விட்டுவைக்கட்டும். பிறகு அவர் விரும்பினால்- (இரண்டாவது மாதவிடாயிலிருந்து தூய்மையான) பின்னர் தம்மிடமே (தம் மனைவியாக) வைத்திருக்கட்டும். அவர் விரும்பினால் அவளுடன் தாம்பத்திய உறவு கொள்வதற்கு முன்பாக அவளை மணவிலக்குச் செய்யட்டும். (மாதவிடாயிலிருந்து தூய்மையான) இந்தக் காலகட்டமே மனைவியரை மணவிலக்குச் செய்ய அல்லாஹ் (2:228ஆவது வசனத்தில்) அனுமதித்துள்ள ("இத்தா" எனும் காத்திருப்புக் காலத்தைக் கணக்கிட்டுக்கொள்வதற்கு ஏற்ற) கால கட்டமாகும்" என்று சொன்னார்கள்.- நாஃபிஉ (ரஹ்) அவர்கள் கூறியதாவது:அப்துல்லாஹ் பின் உமர் (ரலி) அவர்கள் தம் மனைவியை- அவர் மாதவிடாயிலிருந்த சமயத்தில் ஒரு தலாக் சொல்லிவிட்டார்கள். அப்போது அல்லாஹ்வின்தூதர் (ஸல்) அவர்கள் அப்துல்லாஹ் பின் உமர் அவர்களுக்கு(ப்பின்வருமாறு) கட்டளையிட்டார்கள்:அவர் தம் மனைவியைத் திரும்ப அழைத்துக்கொள்ள வேண்டும். பிறகு மனைவி மாதவிடாயிலிருந்து தூய்மையாகும்வரை தம்மிடமே வைத்துக்கொள்ள வேண்டும். பிறகு தம்மிடம் இருக்கும் அவளுக்கு இரண்டாவது முறை மாதவிடாய் ஏற்பட்டு- அதன் பிறகு அந்த மாதவிடாயிலிருந்து அவள் தூய்மையடையும்வரை காத்திருக்க வேண்டும். பின்னர் அவளைத் தலாக் சொல்ல விரும்பினால் அவளுடன் தாம்பத்திய உறவு கொள்வதற்கு முன் அவள் (மாதவிடாய் காலத்தில் இல்லாமல்)தூய்மையானவளாய் இருக்கும்போது தலாக்சொல்லிக்கொள்ளட்டும்! இதுவே-பெண்களை மணவிலக்குச் செய்ய அல்லாஹ் உத்தரவிட்டுள்ள காலமாகும்.இந்த ஹதீஸ் மூன்று அறிவிப்பாளர்தொடர்களில் வந்துள்ளது.அவற்றில் முஹம்மத் பின் ரும்ஹ் (ரஹ்) அவர்களது அறிவிப்பில்-"அப்துல்லாஹ் பின் உமர் (ரலி) அவர்களிடம் இது தொடர்பாகக் கேட்கப்பட்டபோது "நீஉன் மனைவியை ஒரு முறைஅல்லது இரு முறை தலாக் சொல்லிக்கொள்! (அப்போதுதான் அவளை நீ திரும்ப அழைத்துக்கொள்ளலாம்.) இவ்வாறு (நிகழ்ந்தபோது)தான்- (திரும்ப அழைத்துக்கொள்ளுமாறு) அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் எனக்கு உத்தரவிட்டார்கள். நீ உன் மனைவியை மூன்று தலாக் சொல்லியிருந்தால்- அவள் வேறொரு கணவனை மணக்காத வரை அவள் உனக்குத் தடை செய்யப்பட்டவளாக ஆகிவிடுவாள். மேலும்- உன் மனைவியை மணவிலக்குச் செய்யும்போது- அல்லாஹ் உனக்கிட்ட உத்தரவிற்கு நீ மாறு செய்தவனாகவும் ஆகிவிடுவாய்" என்று ஒருவரிடம் கூறினார்கள் என அதிகப்படியாக இடம்பெற்றுள்ளது.[ ஹதீஸ் -













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Monday, April 4, 2016

General, Dought & clear, - * Permissibility of uncovering the face of the deceased in order to kiss him



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Do we have to see the dead ones face after bathing and shrouding him ?
In india when someone dies, it is made a must by his family members to see the face of the deceased after wrapping him up in the kafn/shroud. The face is purposefully exposed and once the face is shown before leaving the house and once the face is showed after putting the body into the grave, before covering up the grave. If someone refuses to see the face, he is bad mouthed in the community.
Does this have any Islamic influence or is it just a wrong practice being followed over here. ?
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Praise be to Allah
No one has the right to state that something is obligatory according to sharee‘ah except with proof from the Book of Allah or the Sunnah of His Messenger. Allah, may He be exalted, says (interpretation of the meaning):“Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed?” [ash-Shoora 42:21].
It is narrated in the Sunnah that the Prophet (blessings and peace of Allah be upon him) and his companions uncovered the faces of some of the deceased Muslims, but that was not by way of it being obligatory or even recommended; rather the most that can be said about it is that it is something permissible, that was not done with everyone who died and was not done by every relative with his relative.
Rather some of the scholars restricted that and disallowed uncovering the face of the deceased except for the one who washes him and those who help him.
Ibn Hajar said, commenting on al-Bukhaari’s inclusion in hisSaheehof a chapter entitled Chapter on entering upon the deceased after death, when he has been wrapped in his shroud:
Because death may lead to changes in the usual appearance of the person when he was alive – and for that reason it is enjoined to close his eyes and cover him – it was thought that it is not allowed to uncover him, to the extent that an-Nakha‘i said: No one should look at him except the one who washes him and those who help him, but al-Bukhaari mentioned that that is permissible.
End quote fromFath al-Baari(4/266)
Hence the fuqaha’ stated that it is permissible, refuting the view of those who disallowed it, but they did not include it under the heading of things that are recommended or enjoined.
Ibn Qudaamah said: If his family want to see him, they should not be prevented. That is because of the report from Jaabir who said: When my father was killed, I started to lift the cloth from his face whilst I was weeping, and the Prophet (blessings and peace of Allah be upon him) did not forbid me to do that. ‘Aa’ishah said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) kiss ‘Uthmaan ibn Maz‘oon after he died, and I even saw his tears flowing. And she said: Abu Bakr came to see the Prophet (blessings and peace of Allah be upon him) when he was wrapped in a striped cloak [after he died]. He uncovered his face, then he leaned over him and kissed him, then he wept and said: May my father be sacrificed for you, O Prophet of Allah; Allah will not cause you to die twice. These hadiths are saheeh.
End quote fromal-Mughni(2/350)
These hadiths indicate that it is mustahabb to cover the face of the deceased, and they also indicate that it is permissible to enter upon the deceased, uncover his face and kiss him, whether that is after he is shrouded or before. The hadiths of Abu Bakr and Jaabir speak of what happened after death and before shrouding; the hadith of ‘Uthmaan ibn Maz‘oon speaks of what happened after shrouding, as is clearly mentioned in al-Bukhaari (1243): When he died, and was washed and shrouded in his garments, the Messenger of Allah (blessings and peace of Allah be upon him) came in.
Conclusion:
The basic principle is that the face of the deceased is to be covered, but it is permissible to uncover it in order to kiss him or look at him. However there is no basis in Islamic teachings for regarding that as obligatory, and there is nothing to indicate that it is obligatory or even mustahabb.
If it is the people’s custom in your country for the family of the deceased to look at him before burying him, and if not doing that will make people think that they have failed to give him his right or it is seen as sign of disrespect, then you should not go against their wishes in that regard, because this comes under the heading of reconciling between people and removing mutual resentment and grudges, as well as paying attention to adopting a gentle approach and explaining the Sunnah to them gradually, and correcting the beliefs and traditions that they have.
And Allah knows best.












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NAJIMUDEEN M/
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Deaf -weak- hadees , Dought & clear, - * She sees in her dream that her husband is cheating on her!



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I have been married for 4 1/2 years now Alhamdoulillah. But since the marriage I have been having dreams severe times that my husband is lying to me and cheating, or his hidding somethings from me. I know that you dream for 3 reasons and Alhamdoulillah, I have many good and nice dreams to. Most of my dreams gives me a feeling of warnings or messages even religiously to.
I have caught my husband lying to me.
But I cant seem to shake these dreams of. I have asked him if he has ever cheated me but he saids no. Sometimes smiling to.
In my dreams I catch him cheating on me severe times and then he is trying to lie and say he didnt or sometimes he admits his cheat and lies. I get these dreams even though I dont even think he has ever cheated. But I feel he is lying to me or he is hidding some stuff from me Allahu aleem if he has even cheated.
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Praise be to Allah
If a person is righteous and truthful in his speech, then his dreams will usually be true, giving him glad tidings or a warning, as the Prophet (blessings and peace of Allah be upon him) said: “The most truthful of you in dreams is the most truthful of you in speech.” Narrated by Muslim (6042).
However, the righteous may see bad dreams, because there is no one whose dreams are all true except the Prophets, for their dreams are revelation. Al-Bukhaari narrated in a mu‘allaq report from ‘Ubayd ibn ‘Umayr that he said: The dreams of the Prophets are revelation, then he recited the words (of Ibraaheem to Ismaa‘eel – interpretation of the meaning):“ ‘I have seen in a dream that I am slaughtering you (offering you in sacrifice to Allah)’” [as-Saaffaat 37:102].
Al-Muhallab said: In this regard, people are of three levels:
The Prophets, all of whose dreams are true, but some of them may require interpretation;
The righteous, most of whose dreams are true, but some of them may not require interpretation;
Others, whose dreams may be true or may be confused, jumbled dreams.
End quote fromFath al-Baari(12/362).
Az-Zarqaani said inSharh al-Muwatta’(4/562)
Some of them said: … The dreams of the righteous are usually true, but there may occasionally be some confused, jumbled dreams, or dreams that result from one’s thoughts and ideas that cross the mind.
End quote.
Hence if the Sahaabah (may Allah be pleased with them) saw a bad dream, it would upset them and they would fall ill and feel intense grief because of it, but when the Prophet (blessings and peace of Allah be upon him) taught them to spit drily to their left, and seek refuge with Allah from its evil and from the evil of the Shaytaan, and he assured them that it would not harm them, they were reassured by that and calmed down.
It was narrated that Abu Salamah said: I used to see dreams that would make me ill, until I heard Abu Qataadah say: I also used to see dreams that would make me ill, until I heard the Prophet (blessings and peace of Allah be upon him) say: “Good dreams are from Allah, so if one of you sees a dream that he likes, let him not speak of it except to those whom he loves, and if he sees a dream that he dislikes, let him seek refuge with Allah from its evil and from the evil of the Shaytaan, let him spit drily to his left three times, and let him not speak of it to anyone, for it will never harm him.” Narrated by al-Bukhaari (7044) and Muslim (6040).
According to a report narrated by Muslim (6037), Abu Salamah said: I used to see a dream that would weigh heavily on me, like a mountain, but once I heard this hadith, I no longer cared about such dreams.
Al-Qurtubi said: What we learn from this is that the one who sees a dream should not be bothered by what he dislikes in his dream, and he should ignore it and not pay any attention to it, because it has no basis. This is the apparent meaning of the hadiths.
End quote fromal-Mufhim.
Once it becomes clear that the Shaytaan plays a role in what a person sees in his dreams, and that one’s own thoughts also play a role, then it is not wise and it is not part of Islamic teachings at all for a Muslim woman to destroy her life and strive to wreck her home because of what she sees in her dreams.
Moreover, the Prophet (blessings and peace of Allah be upon him) recommended concealing the faults of sinners; in fact he even recommended that the one who sees an adulterer committing adultery should conceal it and not speak of it to anyone, and he forbade spying, seeking out faults and disclosing concealed matters in people’s affairs, and it is he who enjoined caution in that regard, and perhaps one may be certain and have seen things with one’s own eyes in some cases, but he recommended concealing it and not disclosing it or spreading it, and not to base anything on it, so how about if it is the matter of a dream, the reality of which Allah knows best.
How many people have seen one particular dream time and time again, and the same dream was seen repeatedly by other people, then after that it turned out to be nothing but confused dreams and a case of the Shaytaan toying with people.
The Prophet (blessings and peace of Allah be upon him) warned us about the eagerness of the Shaytaan to cause division among the Muslims in general, and between spouses in particular. The Shaytaan will never refrain from using any method to cause division between spouses, either when they are awake or when they are asleep; rather he will hasten to use it, because this is one of his foremost priorities.
It was narrated that Jaabir said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Iblees places his throne over the water, then he sends out his troops, and the one who is closest in status to him is the one who causes the greatest amount of fitnah (tribulation or temptation). One of them comes and says, I have done such and such, and he says: You have not done anything. Then one of them comes and says: I did not leave him until I separated him and his wife. Then he draws him close to him and says: How good you are.” Al-A‘mash said: I think he said: “and he embraces him.”
Narrated by Muslim (2813)
The woman does not have the right to enquire into her husband’s past, just as the woman should not tell her husband frankly about what may have happened in the past that she has repented from. They should both seek the concealment of Allah. For more information, please see the answer to question no. 127635.
Conclusion:
What we advise you to do is to ignore such dreams and not pay attention to them. Do not try to find out what is concealed of your husband’s affairs. Be a good wife to him and ask Allah to set things straight between you and your husband, and to divert from you and from him all that is bad and shameful, for He is All-Hearing, Ever Responsive.
And Allah knows best.









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Regards;
NAJIMUDEEN M/
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