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Items filtered by date: June 2015

1.Definition of patience[Patience and gratitude-Imaam Ibn Qayyim al Jawziyyah]

Sabr is an Arabic word which comes from a root meaning to detain, refrain and stop. There is an 

expression in Arabic, “so-and-so was killed sabran,” which means that he was captured and detained 

until he died. In the spiritual sense, patience means to stop ourselves from despairing and panicking, to 

stop our tongues from complaining, and to stop our hands from striking our faces and tearing our 

clothes at times of grief and stress.

 

What scholars have said about patience:

Some scholars have defined patience as a good human characteristic or a positive psychological 

attitude, by virtue of which we refrain from doing that which is not good. Human beings cannot live a 

proper, healthy life without patience.

 

Abû ‘Uthmân said: “the one who has patience is the one who trained himself to handle difficulties.” ‘Amr 

ibn ‘Uthmân al-Makkî said: “Patience means to keep close to Allâh and to accept calmly the trials He 

sends, without complaining or feeling sad.” Al- Khawwas said: “Patience means to adhere to the rules of

the Qur’ân and Sunnah.” Another scholar said: “Patience means to refrain from complaining.” ‘Alî ibn 

Abî Tâlib said: “Patience means to seek Allâh’s help.”

 

Is it better to have patience at the time of difficulty, or to be in a situation which does not

require patience?

Abû Muhammad al-Harirî said: “Patience means not seeing any difference between times of ease and

times of hardship, and being content at all times.” I (Ibn Qayyim) say: This is too difficult, and we are not

instructed to be like this. Allâh has created us in such a way that we feel the difference between times of

ease and times of hardship, and all that we can do is refrain from panicking at times of stress. Patience 

does not mean feeling the same at both easy and difficult times. That is beyond us, and is not part of 

our nature. Having an easy time is better for us than having a difficult time. As the Prophet (sallalaahu alayhi wa sallam) said in his well known du‘â: “If You are not angry with me, then I do not care what

happens to me, but still I would rather have your blessings and your favour.” This does not contradict

the hadîth which says, “No-one has ever been given a better gift than patience,” because that refers

to after a test or trial has befallen a person. But ease is still better.

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31)Conclusion [Save your family before they burn-Sheikh Salih Al Munajid]

Conclusion

Brothers in Islaam: Do we have aspirations to call your family to Allaah? Is there a level that we wish to reach 

in terms of our men and woman?

 

Yes, we wish that when we look at your young men and women, and men and women, we are reading when 

Allaah the Exalted Said (what means): "Indeed, the Muslim men and Muslim women, the believing men and 

believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men

and patient women, the humble men and humble women, the charitable men and charitable women, the fasting

men and fasting women, the men who guard their private parts and the women who do so, and the men who 

remember Allaah often and the women who do so - for them Allaah has prepared forgiveness and a great 

reward." [QUR’AAN 33:35]

 

Whenever these attributes are realized in our homes and families, we would reach the goal that is spoken of 

and would have completed the task and goal.

 

Some would ask that if one accomplishes this, should they lay the proverbial stick down, and relax from the 

hardships of calling them? The answer is no, until we and our families place our first steps in Paradise. That is 

true relaxation and everlasting bliss and happiness. 

 

O Allaah, make our actions pleasurable to You, make us happy by granting us fear of You, do not make us 

miserable through disobeying You. Our Lord, give us wives and children that soothe our eyes, and make us 

leaders for the pious. May Allaah the Exalted send His peace and blessings on our Prophet Muhammad, and 

on his family and Companions.

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30)Asserting the status of men as guardians and caretakers[Save your family before they burn-Sheikh Salih Al Munajid]

Allaah the Exalted has given the status of caretaker to men, not women. Allaah the Exalted Said (what 

means): "Men are in charge of women by [right of] what Allaah has given one over the other and what they 

spend [for maintenance] from their wealth." [QUR’AAN 4:34] Our men must have compete awareness of this 

issue when calling to Allaah the Exalted in their homes, because a man has complete capability of 

reprimanding something reprehensible with his hand, tongue, and heart in his home, contrary to the weak 

woman who might not be able to do so at times, and contrary to young weak men who are fearful of their 

father or their older siblings.

 

Homes cannot be stable in religion or Islaamic etiquette, and a man cannot find relaxation after tiredness and 

exhaustion unless the house is filled with remembrance of Allaah the Exalted, built on obedience to Him, and 

if the man has the caretaker status of the house.

 

The people of disbelief wish to remove that status of guardian from the hands of men, so that the Muslim man 

does not find relaxation in his home, and lives his life mentally disturbed and physically tired, because they 

know that if the woman rebels against her husband, the man would use all of his mental and physical 

capability in order to reform that rebellion, and would not work on fixing the world outside. Because of that, the

society would be backwards technologically, would take steps back in Da`wah, and would the things that 

benefit the West in our countries would come to realization.

 

So beware, O Muslim brother, of abandoning your right in this status, and in letting the woman be your rival in 

this, where she does what she wishes and goes out as she wishes. If that occurs, then know that corruption is

on the way to your home.

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There is no contradiction between the fact that Allaah descends to the lowest heaven and His having risen above the Throne (istiwaa’)

There is no contradiction between the fact that Allaah descends to the lowest heaven and His having risen above the Throne (istiwaa’)


When asked "Where is Allah ?"
I reply "Above the seven Heavens and the Arsh"
But taking the Hadith regarding that Allah descends to the lowest heaven in the latter part of the night.
If someone asks where is Allah and they state it is the latter 3rd of the night now. What reply should you give. Another point is that some people say it is the latter part of the night all the time (somewhere on the earth at a paticular point in time) From this they conclude that Allah is not above His Arsh.

Praise be to Allaah.

Firstly, we have to know the ‘aqeedah (belief) of Ahl al-Sunnah wa’l-Jamaa’ah concerning the names and attributes of Allaah. The belief of Ahl al-Sunnah wa’l-Jamaa’ah is to affirm the names and attributes which Allaah has affirmed for Himself, without distorting or denying them, discussing how they are or likening them to anything else. They believe that which Allaah has commanded them to believe, for Allaah says (interpretation of the meaning): 

“There is nothing like Him, and He is the All Hearer, the All Seer”

[al-Shooraa 42:11] 

Allaah has told us about Himself. He says (interpretation of the meaning): 

“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty).

[al-A’raaf 7:54] 

“The Most Gracious (Allaah) rose over (Istawaa) the (Mighty) Throne (in a manner that suits His Majesty).

[Ta-Ha 20:5] 

and there are other aayahs which mention that Allaah rose over His Throne. 

The rising of Allaah over His Throne, which means that He Himself is High and above the Throne, is of a special nature which befits His Majesty and Might. No one knows how it is except Him. 

This was proven in the saheeh Sunnah, where it is narrated from the Prophet (peace and blessings of Allaah be upon him) that Allaah descends during the last third of the night. It was narrated from Abu Hurayrah that the Messenger (peace and blessings of Allaah be upon him) said: “Our Lord descends every night to the lowest heaven when the last third of the night remains, and He says, ‘Who will call Me that I might answer him, who will ask of Me that I might give him, who will ask My forgiveness, that I might forgive him?’” (narrated by al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaat al-Musaafireen, 1262)
According to Ahl al-Sunnah, the meaning of this descent is that Allaah Himself comes down to the lowest heaven in a real sense, as befits His Majesty, and no one knows how that is except Him. 

But does the fact that Allaah comes down mean that He vacates the Throne or not? Shaykh Ibn ‘Uthaymeen said concerning a similar question: we say that this question is based on unnecessary and excessive questioning, and that the one who asked this is not to be thanked for his question. We ask, are you more keen than the Sahaabah to understand the attributes of Allaah? If he says yes, we tell him, you are lying. And if he says no, we tell him, then be content with what they were content with. They did not ask the Messenger of Allaah (peace and blessings of Allaah be upon him), ‘O Messenger of Allaah, when He comes down, does He vacate the Throne?’ Why do you need to ask this question? Just say, He comes down. Whether or not the Throne is vacated is not your business. You are commanded to believe the reports, especially concerning the essence of Allaah and His attributes, for this matter is above rational thought. 

Majmoo’ Fataawa Shaykh Muhammad al-‘Uthaymeen, 1/204-205 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning this matter: 

“The correct view is that He descends and that He does not vacate the Throne. A person's soul remains attached to his body night and day until he dies, but when he is asleep it ascends… It was said, night varies, and the last third of the night comes sooner in the east than in the west, so the descent of Allaah to the lowest heaven, of which His Messenger spoke, happens in the east first and then in the west...” 

See Majmoo’ Fataawa Ibn Taymiyah, 5/132 

Rising over (istiwaa’) and descending are two of the practical attributes which have to do with the will of Allaah. Ahl al-Sunnah wa’l-Jamaa’ah believe in that, but in this belief they avoid likening Allaah to any of His creation or discussing how He is. It cannot occur to them that Allaah’s descending is like the descending of any of His creatures or that His rising over the Throne is like the rising over of any of His creatures, because they believe that there is nothing like unto Allaah and He is the All-Hearer, All-Seer. They know on rational grounds that there is a great difference between the Creator and His creatures, in their essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over His Throne. The point is that they do not ask how His attributes are; they believe that there is a ‘how’, but it is unknown, so we can never imagine how it is. 

We know for certain that what is narrated in the Book of Allaah or the Sunnah of His Prophet (peace and blessings of Allaah be upon him) is true and is not self-contradictory, because Allaah says (interpretation of the meaning): 

“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”

[al-Nisaa’ 4:82] 

because contradictions in the reports would mean that some of them were showing others to be false, and this is impossible in the case of that which Allaah and His Messenger tell us. 

Whoever imagines that there are any contradictions in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him), or between the two, it is either because of his lack of knowledge or because he has failed to understand properly or to ponder the matter correctly, so let him seek further knowledge and strive to think harder until the truth becomes clear to him. Then if the matter is still not clear to him, let him leave it to the One Who is All-Knowing and let him put a stop to his illusions and say, as those who are firmly grounded in knowledge say, “We believe in it; the whole of it (clear and unclear Verses) are from our Lord” [Aal ‘Imraan 3:7 – interpretation of the meaning]. Let him know that there is no contradiction in the Qur’aan and Sunnah and no conflict between them. And Allaah knows best. 

See Fataawa Ibn ‘Uthaymeen, 3/237-238 

Imagining that there is a conflict between Allaah’s descending to the lowest heaven and His having risen over the Throne and His being high above the heavens stems from making a comparison between the Creator and the created being. For man cannot imagine the unseen things of His creation, such as the delights of Paradise, so how can he imagine the Creator, may He be glorified and exalted, the Knower of the Unseen. So we believe in what has been narrated of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and state that it is) in a manner that befits His Majesty and Might.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
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Places and times where du’aa’ is answered

 
SOURCE : ISLAMQA.INFO
 
Praise be to Allaah.  

There are many times and places where du’aa’ is answered. There follows a summary thereof: 

1 – Laylat al-Qadar. It was narrated that ‘Aa’ishah asked the Prophet (peace and blessings of Allaah be upon him): “If I know what night is Laylat al-Qadar, what should I say during it?” He said: “Say: Allaahumma innaka ‘afuwwan tuhibb ul-‘afwa fa’fu ‘anni (O Allaah, You are forgiving and love forgiveness, so forgive me).” 

2 – Du’aa’ in the depths of the night, the time before dawn, the time when Allaah descends to bestow His bounty upon His slaves, to meet their needs and to relieve their distress, when He says: “Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?” narrated by al-Bukhaari, 1145. 

3 – Following the prescribed prayers. According to the hadeeth of Abu Umaamah, it was said: “O Messenger of Allaah, which du’aa’ is heard?” He said: “In the last third of the night, and following the prescribed prayers.” Narrated by al-Tirmidhi, 3499; classed as hasan by al-Albaani in Saheeh al-Tirmidhi

There was some difference of scholarly opinion concerning the phrase dabr al-salawaat al-maktoobah (“following the prescribed prayers”) – does it mean before the salaam or afterwards? 

Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim were of the view that it is before the salaam. Ibn Taymiyah said: “The word dabr refers to something that is part of a thing, like dabr al-haywaan (the hindquarters of an animal).” Zaad al-Ma’aad, 1.305. Shaykh Ibn ‘Uthaymeen said: “What has been narrated of du’aa’ following the prayer is before the salaam and what has been narrated of dhikr following the prayer is after the salaam, because Allaah says (interpretation of the meaning): 

“When you have finished As-Salaah (the congregational prayer), remember Allaah standing, sitting down, and (lying down) on your sides”

[al-Nisa’ 4:103] 

See: Kitaab al-Du’aa’ by Shaykh Muhammad al-Hamad, p. 54 

4 – Between the adhaan and the iqaamah. It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “A du’aa’ offered between the adhaan and iqaamah is not rejected.” Narrated by Abu Dawood (521) and al-Tirmidhi (212). See also Saheeh al-Jaami’, 2408. 

5 – When the call for the prescribed prayers is given and when the ranks are drawn up for battle, as it says in the marfoo’ hadeeth of Sahl ibn Sa’d: “There are two that will not be rejected, or will rarely be rejected: du’aa’ at the time of the call for prayer and at the time of battle when the fighting begins.” Narrated by Abu Dawood; it is a saheeh report. See Saheeh al-Jaami’, 3079. 

6 – When rain falls, as it said in the hadeeth of Sahl ibn Sa’d that is attributed to the Prophet (peace and blessings of Allaah be upon him): “There are two which will not be rejected: du’aa’ at the time of the call (to prayer) and when it is raining.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3078). 

7 – At a certain time of the night, as the Prophet (peace and blessings of Allaah be upon him) said: “During the night there is a time when the Muslim does not ask for the good of this world and the Hereafter but it will be given to him, and that happens every night.” Narrated by Muslim, 757. 

8 – A certain time on Friday.  The Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned Friday and said: “During it there is a time when a Muslim slave does not stand and pray and ask Allaah for something, but He will give it to him,” and he gestured with his hand to indicate how short that time is. Narrated by al-Bukhaari, 935; Muslim, 852. See also question no. 21748. 

9 – When drinking Zamzam water. It was narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Zamzam water is for that for which it is drunk.” Narrated by Ahmad and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5502. 

10 – When prostrating. The Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a great deal of du’aa’ then.” Narrated by Muslim, 482. 

11 – When hearing the crowing of a rooster, because of the hadeeth: “When you hear the crowing of a rooster, ask Allaah of His bounty, for he has seen an angel.” Narrated by al-Bukhaari, 2304; Muslim, 2729. 

12 – When saying the du’aa’, “Laa ilaaha illa anta, subhaanaka, inni kuntu min al-zaalimeen ([none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers – cf al-Anbiya’ 21:87]).” It was narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “The prayer of Dhu’l-Noon (Yoonus) which he said when he was in the belly of the whale: ‘Laa ilaaha illa anta, subhaanaka, inni kuntu min al-zaalimeen ([none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers.’ No Muslim recites this du’aa’ concerning any matter but Allaah will answer him.” Narrated by al-Tirmidhi and classed as saheeh in Saheeh al-Jaami’, 3383.  

In his commentary on the passage (interpretation of the meaning): 

“And (remember) Dhun‑Noon (Jonah), when he went off in anger, and imagined that We shall not punish him (i.e. the calamities which had befallen him)! But he cried through the darkness (saying): Laa ilaaha illa Anta [none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers.”

88. So We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allaah, abstain from evil and work righteousness)”

[al-Anbiya’ 21:87-88] 

Al-Qurtubi said:  In this verse, Allaah stipulates that whoever calls upon Him, He will answer him as He answered and saved Dhu’l-Noon (Yoonus). This is what is meant by the words “And thus We do deliver the believers”. 

Al-Jaami’ li Ahkaam il-Qur’aan, 11/334. 

13 – If a calamity befalls him and he says, Inna Lillaahi wa inna ilayhi raaji’oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it). It was narrated by Muslim in his Saheeh (918) that Umm Salamah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no calamity that befalls one of the Muslims and he responds by saying ‘Innaa Lillaahi wa innaa ilahi raaji'oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it),’ but Allaah will compensate him with something better than it.” 

14 – The prayer of people after the soul of the deceased has been taken. According to the hadeeth, the Prophet (peace and blessings of Allaah be upon him) entered upon Abu Salamah (after he had died) and his eyes were open. He closed them and said: “When the soul is taken, the gaze follows it.” Some of his family got upset and he said: “Do not pray for anything but good for yourselves, for the angels say Ameen to whatever you say.” Narrated by Muslim. 2732. 

15 – Du’aa’ for one who is sick. Muslim (919) narrated that Umm Salamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you visit a sick person, say good things, for the angels say Ameen to whatever you say…” When Abu Salamah died, I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “Abu Salamah has died.” He said: “Say: O Allaah, forgive me and him, and compensate me well.” She said: I said: And Allaah compensated me with one who was better for me than him: Muhammad (peace and blessings of Allaah be upon him). 

16 – The prayer of the one who has been wronged. In the hadeeth it says: “Fear the prayer of the one who has been wronged, for there is no barrier between it and Allaah.” Narrated by al-Bukhaari, 469; Muslim, 19. And the Prophet (peace and blessings of Allaah be upon him) said: “The prayer of the one who has been wronged will be answered, even if he is an evildoer, for his evildoing is only against himself.” Narrated by Ahmad. See Saheeh al-Jaami’, 3382. 

17 – The du’aa’ of a father for his child – i.e., for his benefit – and the du’aa’ of a fasting person during the day of his fast, and the prayer of the traveller. It was narrated in a saheeh report that our Prophet (peace and blessings of Allaah be upon him) said: “There are three prayers that are not rejected: the prayer of a father for his child, the prayer of the fasting person and the prayer of the traveller.” Narrated by al-Bayhaqi; see Saheeh al-Jaami’, 2032; al-Saheehah, 1797. 

18 – The prayer of a father against his child – i.e., to harm him. According to a saheeh hadeeth: ‘There are three prayers that will be answered: the prayer of one who has been wronged, the prayer of a traveller, and the prayer of a father against his child.” Narrated by al-Tirmidhi, 1905. See Saheeh al-Adab al-Mufrad, 372. 

19 – The du’aa’ of a righteous person for his parents, as stated in the hadeeth narrated by Muslim (1631): “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, a righteous son who will pray for him, or beneficial knowledge.” 

20 – Du’aa’ after the sun has passed its zenith and before Zuhr. It was narrated from ‘Abd-Allaah ibn al-Saa’ib (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray four rak'ahs after the sun had passed its zenith and before Zuhr, and he said: “This is a time when the gates of heaven are opened and I want a good deed of mine to ascend during this time.” Narrated by al-Tirmidhi and its isnaad is saheeh. See Takhreej al-Mishkaat, 1/337. 

21 – Du’aa’ when going to bed at night, and saying the du’aa’ that was narrated for that time. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to bed at night and says Laa ilaaha ill-Allaah wa Allaahu akbar wa laa hawla wa laa quwwata illa Billaah (There is no god but Allaah and Allaah is Most Great and there is no power and no strength except with Allaah), then he says: Allaahumma ighfir li (O Allaah, forgive me), or he makes du’aa’, his prayer will be answered, and if he does wudoo’ and prays, his prayer will be accepted.” Narrated by al-Bukhaari, 1154.

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29)If the family becomes enemies, what is the stance ? [Save your family before they burn-Sheikh Salih Al Munajid]

The father might be tested with a child that is misguided, a sinner, or a disbeliever, as Allaah the Exalted Said 

(what means): "And Noah called to his Lord and said, "My Lord, indeed my son is of my family; and indeed, Your 

promise is true; and You are the most just of judges!" He said, "O Noah, indeed he is not of your family; indeed, he

 is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed

, I advise you, lest you be among the ignorant." [QUR’AAN 11:45-46]

 

A husband might be tested with a wife that is disobedient and a sinner, and might even be a disbelieving woman 

from the People of the Book, and Allaah the Exalted Said (what means): "Allaah presents an example of those 

who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed

them, so those prophets did not avail them from Allaah at all, and it was said, "Enter the Fire with those who 

enter." [QUR’AAN 66:10]

 

The treachery that occurred on part of these two women was not that of the bed, because of the sanctity of the 

prophets. Ibn Katheer, may Allaah have mercy on him, transmitted that Ibn `Abbaas, may Allaah be pleased with 

him, said: “Their treachery was that the wife of Nooh (Noah), may Allaah exalt his mention, was watchful over the 

secrets of Nooh, and if someone believed in him, she would tell the tyrants from the people of Nooh. As for the 

wife of Loote (Lot), may Allaah exalt his mention, she would, whenever Loote would have a guest, tell the people 

of the city who would do evil.”

 

So, the solution for those who are tested with this is to call those people with clarity, evidence, and proof, and each

person knows their own situation with their family.

 

As for the wife : If she does not agree to the truth, then one must part with her.

As for the parents : Allaah the Exalted Said (what means): "But if they endeavor to make you associate with Me 

that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate 

kindness" [QUR’AAN 31:15]

 

In the story of the boy and the magician, and the people of the trench, one can find how the believer deals with 

their family who are sinners or disbelievers. The boy used to go to the teacher in the morning who would teach him

matters pertaining to the religion, then would go to the magician who would teach him sorcery.On the way to his 

family, he would sit with the hermit who would teach him the religion, making him late to both the magician and his 

family.He complained to the hermit about that, and he said: “If you become fearful of the magician, tell him that 

your family kept you back, and if you were fearful of your family, say that the magician held you back.”

 

This might be widespread during times of corruption, which is why we should know how to deal with these 

situations. We should also be aware that not every mistake or corruption within the family necessitates boycotting 

or leaving [the wife], but rather, the matter has a scale, and alliance and disavowal has its rules. We ally ourselves 

with a person in accordance to the faith they have, and we free ourselves from them in accordance to the tyranny 

they have.

 

A person should not destroy married life and lose his children because his wife makes some mistakes, for where is

that perfect woman that does not make mistakes? Actually, where is that man that does not make mistakes 

occasionally?

 

A man should leave his wife for grave mistakes that fall into immorality that one cannot remain silent in wake of, 

such as if she abandons prayer or fasting, refuses to go to Hajj, as well as other grave matters, and we ask Allaah 

the Exalted to give us divine aid in calling to Him with understanding and comprehension.

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28)A man's test in his family[Save your family before they burn-Sheikh Salih Al Munajid]

It is feared that rather than saving his family from the Fire of Jahannam, a man may be tried by his family and they

make him fall into it.

 

Huthayfah, may Allaah be pleased with him, reported that the Prophet, sallallaahu `alayhi wa sallam, said: “The 

trial of a man in his family, wealth, children, and neighbor is expiated by prayer, fasting, charity, ordering [good] 

and forbidding [evil].” The meaning of the trial of a man in his family and children is that they busy and distract him

from obedience to Allaah the Exalted, and that would be a reason that he abandons some obligations and does 

some forbidden actions. The family might be a cause for a person to abandon acts of obedience such that some 

people are lazy in coming to congregational prayers because they are busy driving them around and fulfilling their 

needs, or because he was pleased with conversing with them and did not want to part from them. Further, 

children cause a person to be cowardly and abandon Jihaad, be stingy and abandon charity, and be ignorant and 

abandon seeking knowledge.

 

One of the examples of a person committing a sin because of some member of the family is what some ignorant 

fathers do in terms of purchasing electronic games that contain symbols of crosses and naked women. Likewise, 

allowing the corrupt satellite channels into the home, that are the gateway to many different types of trials and 

immoralities into the depths of our homes, and were a cause for the corruption of our women and children.

 

This is a call to my Muslim brother than has fallen into these calamities :

  • Repent to Allaah the Exalted, 
  • rectify the matters, 
  • remove the reprehensible matters from your home, and 
  • admonish your family, after you have attained piety yourself. 

 

Expiate your evil actions through prayer, fasting,charity, ordering good, and forbidding evil, just as the Prophet, 

sallallaahu `alayhi wa sallam, referred to.

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27)Rights and manners on the head of the houshold-Consulting them and seeking their opinions [Save your family before they burn-Sheikh Salih Al Munajid]

This is especially the case in issues pertaining to them and in the married and family life. It is strange to find 

some men, do not take the opinion of his family, but rather, he takes their opinions and then contradicts what 

they say. Some of them say: ‘If you want to know the correct opinion, then take your wife’s view, then do the 

opposite.’ They use a fabricated narration that is not authentically attributed to our Prophet, sallallaahu `alayhi wa

sallam, that states: “Ask their counsel, then contradict them, because contradicting them is a blessing.”

 

In our legislation, we have injunctions that are completely the opposite of this. The Prophet, sallallaahu `alayhi 

wa sallam, sought the advice of one of his wives in a trial that befell the Muslims, and in a very distressing 

situation in the history of this nation. `Umar, may Allaah be pleased with him, said: “When the Prophet, 

sallallaahu `alayhi wa sallam, finished up the issue of the Treaty of Hudaybiyah, he, sallallaahu `alayhi wa sallam

, said to his Companions: ‘Get up and slaughter your sacrifices, then shave.’ At that, no man among them stood, 

until he said that three times. When no one stood, he entered on Umm Salamah and mentioned what the people 

just did. She said: ‘O Prophet of Allaah, would you like them to obey you? Go out and do not speak to anyone 

until you slaughter your sacrifice, and call your barber and tell him to shave your head.’ Then, he went out and 

did not speak any of them until he did so; he slaughtered his sacrifice and shaved his head, and when they saw 

that, they got up and slaughtered and were shaving each other’s heads.”

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26)Rights and manners on the head of the household-Not placing them in hardships and strenuous situations [Save your family before they burn-Sheikh Salih Al Munajid]

The rights of the family of a person are also that they do not cause them distress or hardship. The Prophet, 

sallallaahu `alayhi wa sallam, said: “By Allaah, for an individual to make an oath that would harm his family is 

more sinful to Allaah the Exalted than to pay the expiation for that oath that Allaah the Exalted has made 

obligatory on them.”

 

The meaning of the Hadeeth, as explained by An-Nawawi, may Allaah have mercy on him, is: “Whoever gives

an oath regarding their family, and they are harmed if he does not break the promise, and not breaking the oath 

would not be a sin, then he must dissolve the oath, do that action, and pay expiation for his oath. If he says: ‘I will 

not break my promise, rather, I will abstain from breaking my oath and I fear sinning in this,’ then they are 

mistaken with this statement; rather, persisting in not breaking the oath and continuing the harm on their family is 

more of a sin than breaking the oath.”

 

For example, if a person swears and says: ‘By Allaah, you will not see a single penny,’ this is a mistake, because 

spending on the wife is one of her rights. That is why he should pay the expiation for that oath and should not 

persist. He should spend on them in what they deserve in terms of spending. Some people think that persisting 

and stubbornness is a part of manliness, but that is a mistake that drags them into an evident sin.

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24)Rights and manners on the head of the household-Showing compassion and affection to them [Save your family before they burn-Sheikh Salih Al Munajid]

One form of good companionship of the family is to show compassion, affection, and sympathy for them. Allaah 

the Exalted has informed us in His Noble Book of some prophetic stories that show the compassion and affection 

of the prophets towards their families. For example, Allaah the Exalted Said about the story of Moosa (Moses), 

may Allaah exalt his mention, (what means): "And when Moses had completed the term and was traveling with 

his family, he perceived from the direction of the mount a fire. He said to his family, "Stay here; indeed, I have 

perceived a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may

warm yourselves." [QUR’AAN 28:29]

 

So, from the affection and compassion of Moosa, may Allaah exalt his mention, towards his family was that he 

stopped them far away from the area of the fire, because he does not know who is by the fire, and if it is an 

enemy or friend, good or bad. His goal was to get an ember from that fire in order for his family to use it to make a

fire to be warm in the cold. So, look at how he, may Allaah exalt his mention, was keen on keeping his wife warm, 

out of his compassion and affection for her. Affection and compassion for the wife or family takes a number of 

forms, such as performing Ruqyah (healing with the Qur'aan) on them if they become sick. `Aa’ishah, may Allaah 

be pleased with her, reported that the Prophet, sallallaahu `alayhi wa sallam, used to perform Ruqyah for some of

his family, would stroke them with his right hand and would say: “O Allaah, Lord of the people, do away with the 

harm. Cure them, for You are the Curer, and there is no cure except Your cure, a cure that leaves no sickness (

Allaahumma Rabban-Naas, Ath-hib al-Baas, Ishfi wa anta ash-Shaafi la Shifaa’a Illa Shifaa’uka, Shifaa’an la

Yughaadiru Saqaman).”

 

The Sahaabah used to teach their families how to perform Ruqyah, as well. `Uthmaan ibn Abu Al-`Aas, may

Allaah be pleased with him, reported that Allaah’s Messenger, sallallaahu `alayhi wa sallam, went to him while he 

was ailing from an ailment that was on the verge of killing him. He, sallallaahu `alayhi wa sallam, said: “Wipe on it 

seven times with your right hand and say: ‘I seek refuge in the Greatness and Ability of Allaah from the evil of 

what I am going through (A`oothu bi `Izzatillaahi wa Qudratihi min Sharri ma Ajid).” `Uthmaan, may Allaah be 

pleased with him, said: “I did so, and Allaah the Exalted removed what was harming me. I continuously ordered 

my family and others to do so after that.”

 

A form of compassion and affection for the family is that one supplicates for them when with them, and behind 

their backs, when at home, and when travelling. An example of this is what the Prophet, sallallaahu `alayhi wa 

sallam, used to say during the supplication of traveling: “O Allaah, we ask in this travel of ours, for piety,

righteousness, and actions that please You. O Allaah, make this travel easy on us, and make its distance 

shortened. O Allaah, You are the companion in travel, and the caretaker of the family. O Allaah, we seek refuge in

You from tiredness of travel, looking sorrowful, and from an evil return in wealth or family (Allaahumma Inna nas’a

luka fi Safarina haatha al-Birra wa at-Taqwa, wa mina al-`Amali ma Tardha, Allaahumma Hawwin `alayna 

Safarana Haatha watwi `Anna Bu`dah, Allaahumma Antas-Saahibu fis-Safari wal Khaleefatu fil-Ahl, 

Allaahumma Inna Na`oothu bika min wa`thaa’i as-Safar wa Ka’aabati al-Manthar wa Soo’i al- Munqalabi fi al-Maali wa al-Ahl).”

 

Among the supplications that we should say every morning and night is the one that the Prophet, sallallaahu 

`alayhi wa sallam, taught us, as in the Hadeeth of Ibn `Umar, may Allaah be pleased with him, who reported that 

Allaah’s Messenger, sallallaahu `alayhi wa sallam, never would leave these words of supplication when entering 

into the night and when waking: “O Allaah, I ask You for good health in this life and the next. O Allaah the Exalted,

I ask You for pardoning and good health in my religion, life, family, and wealth. O Allaah the Exalted cover my 

private areas, and remove my fears. O Allaah the Exalted protect me from before me, behind me, to my right, to 

my left, and from above me. I seek refuge in Your Greatness from being killed from below me (Allaahumma Inni 

As’aluka al-`Aafiyata fi ad-Dunya wa al-Aakhirah, Allaahumma Inni As’aluka al-`Afwa wa al-`Aafiyata fi 

Deeni wa Dunyaaya wa Ahli wa Maali. Allaahumma ustur `Awraati wa Aamin Raw`aati, Allaahumma ihfathni min 

Bayni Yadayya wa min Khalfi wa `an Yameeni wa `an Shimaali wa min Fawqi, wa A`oothu bi-`Athamatika

an Ughtaala min Tahti).”

 

So, my brother, supplicate using this supplication, perhaps it comes forth from a heart that is connected to Allaah 

the Exalted and leads to the family, girls, and children being protected because of it.

 

Further, women and children are both in need of the affection and compassion of a man. Whenever they do not 

find it, they begin searching for it in other places. There are many children whose affection was gained by strange 

men through compassion, affection, and gifts, to the point that the child became inclined to that man, and then 

they were subjected to abuse. There are many women who found the missing compassion from someone other 

than her husband, and the end was that she became entrapped !

 

So, beware, O Muslim, that your family feels a lack of your affection and compassion. Make those feelings and

emotions a veil that you use to save them from the Fire.

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