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Saturday, June 4, 2016

Engagment, - Dought & clear, - * If the fiancé dies before the marriage contract, does his fiancée inherit from him?



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A man proposed marriage to a woman and her relatives agreed to that, and they agreed on the mahr with him, but he did not pay it. Then the fiancé died. What is the ruling on that? Does the woman in question inherit from him and should she observe mourning for him?.
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Praise be to Allaah.
If the situation is as you describe in the question, and the marriage contract had not been done between them, with the proposal from the woman's guardian and acceptance from the husband, whilst fulfilling all the conditions of marriage, with no impediments, then the woman mentioned does not inherit and she does not have to observe ‘iddah or mourning, because she is not a wife to her fiancé; rather she is still a stranger or non-mahram to him, because the marriage contract had not been done; rather all that happened was engagement and agreement with her relatives on the mahr only. This on its own is not regarded as a marriage, and there is no difference of opinion among the scholars (may Allah have mercy on them) concerning that. And if the family of the fiancée had taken any money from him, they have to give it back to his heirs.












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Friday, June 3, 2016

General Dought & clear, - * Sensing the need of the poor person and treating him kindly come under the heading of piety, for the attaining of which fasting was prescribed

Many Muslims repeat this phrase: "We fast so that we can feel for the
poor." Is there any evidence in the Qur'an or Sunnah for that?
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Praise be to Allah
Allah does not prescribe anything but for a wise reason, whether
people are aware of it or it is hidden from them, or they know part of
it and part of it is hidden from them. Allah has great wisdom that
human minds cannot comprehend.
Allah, may He be exalted, has mentioned the wisdom behind the
prescription and obligation of fasting in the verse in which He says
(interpretation of the meaning):
"O you who believe! Observing As-Saum (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious)"
[al-Baqarah 2:183].
Some of the scholars have stated that one of the issues of piety that
fasting encourages is so that the rich person will come to understand
the situation of the poor person, and how he suffers from hunger and
need, so that this will motivate him to treat him kindly and meet his
brother's needs. This is part of piety.
Taqwa (translated here as piety) is a general term which includes
doing all that is good and refraining from all that is evil. Ibn
Katheer (may Allah have mercy on him) said:
Taqwa (piety) is a general term which includes doing all acts of
obedience and refraining from all evils.
End quote fromTafseer Ibn Katheer(1/492)
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
Taqwa (piety) is a general term which includes doing all that Allah
has enjoined and refraining from all that He has forbidden, because
the word is derived from wiqaayah (protection); what it means is
taking measures to protect oneself from the punishment of Allah, and
there is no way to protect oneself from the punishment of Allah except
by doing that which He has enjoined and refraining from that which He
has prohibited.
End quote fromMajmoo' Fataawa wa Rasaa'il al-'Uthaymeen(24/40).
There is no text in the Holy Quran or in the Prophetic Sunnah that
specifically indicates that Allah, may He be exalted, has enjoined
fasting on us so that we may feel empathy with the poor. But those
scholars who mentioned that based it on the idea that this is included
in the general meaning of piety, which the Holy Qur'an states is the
wisdom behind fasting, and suggested that this is appropriate in the
case of one who is fasting, because it is known that Islamic teaching
encourages helping others and creating mutual love and compassion
among the believers.
As-Sa'di (may Allah have mercy on him) said:
Allah, may He be exalted, tells us of the wisdom behind the
prescription of fasting, as He says"that you may become Al-Muttaqoon
(the pious)". Fasting is one of the greatest means of developing
piety, because it involves obeying the command of Allah and avoiding
that which He has forbidden.
Part of the piety that fasting involves is that the fasting person
refrains from that which Allah has forbidden to him of food, drink,
intercourse and so on, to which he is naturally inclined, seeking
thereby to draw closer to Allah, hoping for His reward by giving up
these things. This is part of piety. Piety also includes the
following:
The fasting person trains himself to remember that Allah, may He be
exalted, is always watching, so he gives up things that he desires
even though they may be available to him, because he knows that Allah
is watching him.
Fasting narrows the pathways of theShayt@ân, who flows through the son
of Adam like blood. Fasting weakens theShayt@ân's influence and
reduces sins.
The fasting person usually does many acts of worship and obedience,
which are characteristics of piety.
By fasting, the rich man feels the pain of hunger, which makes him
inclined to help the poor and destitute. This is also a characteristic
of piety.
End quote fromTafseer as-Sa'di(p. 86)
Shaykh Muhammad al-Mukhtaar ash-Shinqeeti (may Allah preserve him) said:
In fasting there is much good, because it reminds the rich of the poor
and needy. If a person feels hunger and thirst, even though he knows
that at the end of the day he will be able to find food and drink, he
will remember the poor who do not find any food or drink, hence they
said that in this fast there is a great deal of good for the
individual, as it reminds him of the weak, especially if he is one of
the rich and wealthy.
The rich man may forget his brethren among the weak and poor because
of the wealth that he has, as Allah, may He be exalted, says
(interpretation of the meaning):
"Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.).
Because he considers himself self-sufficient"
[al-'Alaq 96:6-7].
If a person feels himself to be self-sufficient, he will become
arrogant, but if he feels hunger as the poor feel hunger, and he feels
thirst as the poor feel thirst, that will motivate him to remember
these weak ones and show compassion towards them. End quote.
Sharh Zaad al-Mustaqni'(7/100)
Therefore we fast as an act of worship to Allah, may He be exalted,
and in obedience to Allah and His Messenger (blessings and peace of
Allah be upon him), so that we may attain piety and fear of Allah in
our hearts, which leads to happiness in both realms (this world and
the hereafter). And part of piety is feeling empathy for the poor,
which will motivate us to help them.
And Allah knows best.

Wednesday, June 1, 2016

Da'eef (weak) hadeeths, Dought & clear, - * Baseless Report About Times of Eating and Drinking Being‘Awrah



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“Eating and drinking are two ‘awrahs (times of exposure/weakness) , so cover them.” Is this a saheeh hadeeth (authentic narration)?
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Praise be to Allah.
After looking for this hadeeth in the books of Sunnah (prophetic traditions), we could not find any basis for it. This hadeeth was not even mentioned by the scholars who compiled collections of weak and fabricated hadeeths. Perhaps it is one of the false hadeeths that were fabricated in recent times.
The meaning indicated by the hadeeth has no basis in the Sunnah of the Prophet (peace and blessings of Allah be upon him). Eating and drinking are not among the ‘awrahs which must be covered.
The Messenger (peace and blessings of Allah be upon him) used to eat with his Companions, so how can eating and drinking be ‘awrah?
And Allah knows best.













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Da'eef (weak) hadeeths, Dought & clear, - * Some Fabricated Reports Attributed to The Prophet



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I got this message. Are these words true?
The Holy Prophet (peace and blessings of Allah be upon him) said:
1) Four things that make your body sick: a) Excessive talking b) Excessive sleeping c) Excessive eating and d) Excessive meeting of other people
2) Four things that destroy the body: a) Worrying b) Sorrow (Sadness/Grief) c) Hunger d) Sleeping late in the night
3) Four things that dry the face and take away its happiness: a) Lying b) Being disrespectful / impudent (insisting on something wrong knowingly) c) Arguing without adequate knowledge and information d) Excessive immorality (doing something wrong without fear).
4) Four things that increase the wetness of the face and its happiness: a) Piety b) Loyalty c) Generosity (being kind) d) To be helpful to others without them asking for that.
5) Four things that stop the Rizq (Sustenance): a) Sleeping in the morning (from Fajr to sunrise) b) Not Performing salah (formal prayers) or being irregular with p rayers c) Laziness / Idleness d) Treachery / Dishonesty
6) Four things that bring / increase the Rizq: a) Staying up in the night for prayers b) Excessive Repentance c) Regular Charity d) Dhikr (Remembrance of Allah /God)
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Praise be to Allah.
Firstly:
What is required of every Muslim is to be very careful in what he says and writes, before attributing it to the Prophet (peace and blessings of Allah be upon him), so that he will not fall into the sin of telling lies about him and attributing to him something that he did not say. Not all words that are correct and true, or have a beautiful meaning or eloquent wording can be attributed to the Prophet (peace and blessings of Allah be upon him) just because they appear good.
It was narrated from al-Mugheerah ibn Shu’bah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever narrates a hadeeth from me knowing that it is false is one of the liars.”
And it was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Whoever deliberately tells a lie about me, let him take his place in Hell.” Agreed upon.
Al-Nawawi (may Allah have mercy on him) said:
It is haram (impermissible) to narrate a fabricated hadeeth for one who knows or thinks that it is most likely fabricated. Whoever narrates the hadeeth, knowing or thinking that it is most likely fabricated, and does not explain the facts about its narration and that it is weak, is included in this warning and comes under the heading of the liars who tell lies about the Messenger of Allah (peace and blessings of Allah be upon him). This is also indicated by the previous hadeeth, “Whoever deliberately tells a lie about me, let him take his place in Hell.” End quote.
Secondly:
With regard to the words that are mentioned in the question, whether they are a single hadeeth or a number of hadeeths, we cannot -- after researching the matter -- find any basis at all for them being from the Messenger of Allah (peace and blessings of Allah be upon him), either with or without an isnad (chain of transmission). As far as we know, they were not mentioned by any of those who spoke about morals and manners and heart softening reports.
The phrase “Four things that stop the Rizq (sustenance): sleeping in the morning”: it was narrated from ‘Uthman ibn ‘Affan (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him) that he said: “Sleeping in the morning prevents some provision.”
This was narrated by Abu Na’eem in al-Hilyah, 9/251, but it is a very weak hadeeth. See: al-Silsilah al-Da’eefah by al-Shaykh al-Albani (may Allah have mercy on him), 3019.
And it was narrated with the words: “Do not sleep and miss seeking your provision between Fajr (early morning) prayer and sunrise.” This is also very weak. See al-Da’eefah, 6991.
With regard to the phrase “Four things increase provision,” in which regular charity is included: something similar was narrated by al-Daylami in Musnad al-Firdaws (1/47), with the wording: “Seek help with provision by means of charity.” But this is a da’eef hadeeth.
See: Da’eef al-Jami’, 818, by al-Shaykh al-Albani.
And Allah knows best.











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