Archive for the ‘women’ Category

The Best Way for Sisters to Say the Supplication to Alleviate Grief, Distress and Anxiety


According to Shaykh Al-Islam Ibn Taymiyyah (May Allah have mercy upon him)
An exclusive translation for Sisters Upon Al-Istiqaamah

Imam Ahmed, Musnad (1/391), and others reported upon the authority of Ibn Mas’ood that the Messenger of Allaah (peace and blessings be upon him) said: “No slave is afflicted with anxiety and grief, and then says:

‘O Allah, I am Your slave, son of Your male slave, son of Your female slave. My forelock is in Your hand. Your judgement upon me is assured and whatever you have decreed for me is just. I ask You by every name belonging to You which You have named Yourself with, revealed in Your Book, taught one of Your creation or which You have preserved in the knowledge of the Unseen with You that You make the Qur’aan the spring of my heart and the light of my chest, a banisher for my grief and a reliever for my anxiety.’
Except that Allaah will replace his distress and grief with joy.”

He was asked, ‘O Messenger of Allaah, should we not learn it?’ He said, “Of course, whoever hears it should learn it.”

Shaykh Al-Islam Ibn Taymiyyah (may Allah have mercy upon him) was asked about a woman who heard the hadeeth: ‘O Allah, I am Your slave , son of Your male slave, son of Your slave. My forelock is in Your hand…(to the end of the hadeeth. And she continuously used this wording. So she was instructed to say, “O Allah I am your female slave  daughter of Your female slave- until the end of it.” However, she refused to say this and persisted upon the original wording. Is she correct in this or not?

He responded:

“Rather, it is befitting for her to say, “O Allah, I am Your female slave (أمتك), daughter (بنت) of Your male slave (عبدك), son of Your female slave (أمتك).”
اللَّهُمَّ إنِّي أَمَتك بِنتُ عَبْدِك ابْنِ أَمَتِك

This is more appropriate and better even though her statement “I am your slave (عبدك), son (ابن) of your slave” has a angle in the Arabic language like the word Zawj (i.e. which can be used for man or wife). And Allah knows best.”

Majmoo’ Al-Fataawa Vol. 22, p. 488.


The supplication in Arabic:
اللَّهُمَّ إِنِّى عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِى بِيَدِكَ مَاضٍ فِىَّ حُكْمُكَ عَدْلٌ فِىَّ قَضَاؤُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِى كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِى عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِى وَنُورَ صَدْرِى وَجَلاَءَ حُزْنِى وَذَهَابَ هَمِّى

So according to Shaykh Al-Islam it is better for women to say:

اللَّهُمَّ إنِّي أَمَتك بِنتُ عَبْدِك ابْنِ أَمَتِك

And the rest of the supplication is exactly the same.

Sisters Upon Al-Istiqaamah


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Which is better for a Muslim woman, seeking knowledge or taking care of the house?

Question: Which is better for a Muslim woman, taking care of her house and husband, or devoting her time to seeking knowledge, and bringing a servant to take care of the house?

Answer: Yes, it is obligatory for a Muslim woman to strive to understand her religion as much as possible, but serving her husband, obeying her husband and raising her children are also important obligations. She should make time to learn every day, even if it is only a little. Or she should put aside some time for reading and then the rest of her time will be for her daily work. In this way she will not be neglecting learning and she will not be neglecting her work and children and leaving them to a servant to look after. Seeking balance in this matter, by setting aside time for learning, even if it is a little, and time for her housework, will be sufficient for her.

~Shaykh Saalih al-Fawzaan|| al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 1085

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~Bismillaahir Rahmaanir Raheem~

‘Iyyad and others said that it (jealousy) is taken from the verb to change, as in changing the heart and arousing anger. The reason for it being that it shares something that is special, and the most severe type is between husband and wife, and that is with respect to the rights between women.

As for the rights of Allah, Al-Khattaabee said that the best explanation of it is the explanation given in the hadeeth of Abu Hurayrah in which the Prophet (Sall Allahu ʿalayhi was sallam) said:


Verily Allah is jealous and the jealousy of Allah is that a believer does that which Allah has forbidden”.

The meaning of jealousy is that the man protects the woman from speaking to men who are not mahram for her, gazing at them, adorning herself for them, and unveiling herself in front of them. The meaning is not that you question her in her religion and her honor and spy on her. We have in the Messenger of Allah (Sall Allahu ʿalayhi was sallam) and his companions a good example, and here are examples of their jealousy:

On the authority of Al-Mugheerah who reported that Sa’ad ibn ‘Ibaadah said;

“If I saw a man with my wife, I would strike him with the sharp side of the sword.” So the Prophet (Sall Allāhu ʿalayhi was sallam) was informed of that and said: “Are you surprised by the jealousy of Sa’d?  Because I am more jealous than him and Allah is more jealous than me.”

He also narrated on the authority of Aisha that the Messenger of Allah (Sall Allāhu ʿalayhi was sallam)) said:


“Oh nation of Muhammad! No one is more jealous than Allah when He sees His servant or his nation commit adultery.”

On the authority of Asmaa’ bint Abee Bakr who said: 
” Az Zubayr married me and did not have any wealth or any possessions at all except for a camel, which helped him to take water and a horse. I used to feed and water his horse, fix the bucket for getting water, and  make dough, but I was not good at baking bread.  So,  our Ansaaree neighbor girls used to make bread for me, and they were honorable women. I used to carry the date stones (from the land that the Messenger of Allah sall Allāhu ʿalayhi was sallam had given Az-Zubayr), on my head, and this land was about two miles from my house. One day, while I was coming with the date stones on my head, I met the Messenger of Allah (Sall Allāhu ʿalayhi was sallam)who was with some Ansaaree men. He called me and then said:Eak Eak!” in order for me to ride behind him on his camel. I felt shy to go with the men and I remembered Az-Zubayr’s jealousy (as he was one of the most jealous people). The Messenger of Allah (Sall Allāhu ʿalayhi was sallam)) knew that I felt shy, so he moved on. So, I came to Az-Zubayr and said: “I met the Messenger of Allah(Sall Allāhu ʿalayhi was sallam) while I was carrying date stones on my head and he had a group of companions with him, and I was offered a ride, but I was shy from him and I remembered your jealousy.” He said: ” By Allah, the fact that you carry date stones on your head is much more embarrassing to me than you riding with him. She continued, until Aboo Bakr sent me a servant to look after the horse, and then it was as if I had been set free.”

Muhammad ibn Abee al-Muqaaddamee informed him, that Mu’tamar informed him, on the authority of Ubaydillaah ibn Muhammad ibn al-Munkadir, on the authority of Jabir ibn ‘Abdillah from the Prophet (Sall Allāhu ʿalayhi was sallam)) who said:


” I entered Paradise, or I came to Paradise, and I saw a palace.  So, I said:’Who is this for?’ They said: ” It is for Umar ibn Al-Khattaab.” So, I wanted to enter it and the only thing that stopped me from doing so is my knowledge of your jealousy.” Umar ibn Al-Khattaab said :” Oh Messenger of Allah (Sall Allāhu ʿalayhi was sallam) let my mother and my father be sacrificed for you. How dare my jealousy offend you.”

‘Abdaan informed me that ‘Abdullah informed him, on the authority of Yoonus, on the authority of Az-Zuhree who reported that Ibn Al-Musayb informed me on the authority of Abee Hurayrah who said:



“We were sitting with the Messenger of Allah (Sall Allāhu ʿalayhi was sallam) who said: ” When I was sleeping I saw into Paradise . So, there was a woman making Wudhoo’ beside  a palace. Therefore, I said: ’Who is this for?’ He said: “This is for Umar .” I remembered his jealousy and I turned away from it.” Umar who was sitting with us started crying and then said: ” How dare my jealousy offend you  Oh Messenger of Allah”

From The jealousy that we are talking about is that the man prevents the woman from exposing her adornments to men that are not lawful to her such as his brothers and other than them.

On the Authority of ‘Uqbah ibn Aamir that the Messenger of Allah (Sall Allāhu ʿalayhi was sallam) said:

“It is forbidden to you to enter upon (unlawful) women.” So, a man from the Ansar said: ” Oh Messenger of Allah can we see our sisters-in-laws?” He said: ” The in-laws are death.

Al-Imaam An-Nawwawee said concerning the meaning of in-laws: Its meaning here is the close relatives of the husband excluding his fathers and his children because they are mahram for his wives, and it is allowable for them (wives) to be alone with them (his father and his children) and they are not described with death. The meaning is his brother, or his nephew, or his uncle and those like them, from those who not mahram. Most people are tolerant in this, and stay alone with the wife of his brother although he is death, and he is the first person who should be blocked from unlawful women.
Also from the jealousy, that we are talking about is not exposing her to trials. Those trials come with extended absence from her or by his presenting her with something that Allah has forbidden like the television or so on. Also, that he does not require her to go out a lot to the mall or the hospital.
  • Source:  Supporting the Rights of the Believing Women by Umm Salamah As-Salafiyyah, pg. 109

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Tuesday, 8th February 2011

LIVE TALK: An Exclusive Sitting For Sisters Only!

The Rectification of the Muslim Women Living in The West with Q&A by Shaykh Mahir al Qahtanee. LIVE on Saturday 12th Feb 2011 from 11:00am until Salatul Dhuhr in Daar us Sunnah, Shepherds Bush


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After what has preceded I think that there is no harm if we say that half of the rectification of society, if not the majority of it, is dependant on the women and this is because of two reasons:

The first reason is that the population of women is similar to that of men if not greater in number. Rather, they are the majority of the children of Adam. What i mean is that the majority of the the children of Adam are women. Just as the Prophetic Sunnah points to this fact. But this differs from one place to another and at one time to another. Because the women could out number the men in a particular place and it could be the opposite in another place. Just as the women could out number the man at a particular time and opposite at another time. In any case the women has a major role in rectifying the society.

The second reason is that the upbringing of generations, firstly starts under the supervision and the guardianship of the women. This brings clarity to the importance of the role, which is obligatory upon the women in rectifying society.

  • The importance of the Women’s role in the Rectification of Society by Ash-Shaykh, Al-Allaamah Muhammad Ibn Saalih Al’ Uthaymeen p6

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Ash-Shaykh Saalih al-Fawzaan, may Allaah preserve him, was asked this question:

Q: Is it permissible for a woman to remain unmarried if a man who already has a wife and children seeks her hand in marriage due to the excuse that she wants an individual who is a virgin?

A: It is not permissible for a woman to remain unmarried, this is haraam upon her except if she has a legislated excuse because this (act, not getting married causes the following):

1: It makes her lose out from (one of the biggest) opportunities of life (marriage).

2: Prevents her from having offspring.

3: This (reason) is the worse of (the reasons) which is this (act) exposes her to Fitnah and exposes her to fall into Faahishah, Fornication, because a woman is in need of a man no matter who she may be and no matter how she guards herself (from zinaa).So she is in need of a man due to what Allaah has given her of shawah (sexual desires), so this act exposes her to fitnah.

So if it is easy for her to get married to who she likes of a man who does not have (another) wife then it is okay. As for it is not easy then her getting married to a man who has a wife is a thousand times better then her remaining single where she is prevented from being married while it is not known that perhaps there is good in this (man) as a husband even though he has three wives, she can be the fourth. So the fact that she lives with women under the protection of a man who can keep her chaste, and causes her to give birth from him, while him being there for her assistance is better then her remaining single…

  • Reference: Ahkaam takhusul Marah, page:41-42, print: Ishbeeliyaa.

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Wisdom behind the prophet’s (sallallahu alyhi wa sallam) practice of polygyny

The Messenger of Allah (peace be upon him) married to several wives following his migration to Madinah. His practice of polygyny was not something novel, as polygyny was widely practiced by all people and nations. Some societies allowed unlimited number of wives until some men had more than seven hundred wives, not including slave women. Some Arabs were reported to have taken in marriage more than ten wives. When Ghilan ibn Salamah Al-Thaqafy embraced Islam, he was married to ten wives. The Prophet (peace be upon him) instructed him, saying: Choose four of them (and divorce the rest).

Polygamy was also practiced by the ancient Greeks in Athens, China, Babylonia, Assyria, ancient Egypt, and the Jews were also polygamous. Prophet Sulayman (Solomon, peace be upon him) had seven hundred free women as wives and three hundred slave women. Al-Bukhari related in his Sahih (authentic) Book of Hadith: Sulayman (the son of) Dawud (David) said, ‘Tonight I will go to a hundred women, each of whom will give birth to a boy who will fight in the Cause of Allah.’ The Angel said to him, ‘Say: In sha’a-Allah (If it be the Will of Allah).’ But he did not say so, as he forgot. He went to them but none of them gave birth, apart from one woman who gave birth to half a child. The Prophet (peace be upon him) further said, ‘Had he said: In sha’a-Allah, he would not have broken his oath and he would have had more hope of fulfilling his wish.’ The Christian church also permitted polygyny and did not object to it.

The Prophet’s marriage to nine wives at the same time was merely an implementation of Divine Instructions and Wisdom. Allah (may He be Exalted) states:
So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in the future) there may be no difficulty for believers in respect to (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. There is no blame on the Prophet (peace be upon him) in that which Allâh has made legal for him. That has been Allâh’s Way with those who have passed away of (the Prophets of) old.

Stating the fact that it is Allah Who made it lawful for His Messenger to marry several wives, He revealed:
O Prophet (Muhammad peace be upon him)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal-money given by the husband to his wife at the time of marriage), and those (slaves) whom your right hand possesses – whom Allâh has given to you Allah then limited the number of the Messenger’s wives to nine, all of whom he was forbidden to divorce. Allah (may He be Glorified and Exalted) states:

It is not lawful for you (to marry other) women after this, nor to change them for other wives even though their beauty attracts you

Therefore, the marriages of the Prophet (peace be upon him) were all necessitated by Divine Command. It is not permissible to compare other cases with that of the Prophet (peace be upon him). This matter was restricted to the Messenger of Allah (peace be upon him) alone. None among the Muslim Ummah (nation) is permitted to marry beyond four women under the pretext that the Prophet (peace be upon him) married nine women.

Those who criticize the Prophet of Islam and brand Muslims as lustful are in manifest error. Worse still, we find Muslims who level blasphemous charges at the Prophet (peace be upon him) and take the subject of his marriages in jest. Had true faith entered their hearts, they would not have allowed such thoughts to occupy their minds. Had they carefully examined the circumstances that surrounded each marriage, they would have thought otherwise. The Prophet (peace be upon him) contracted marriages either to protect and support a widowed woman, or bring comfort to the families whose hearts were broken by the death of their beloved father, or to cement the bonds of love with the clan of his wives, or to honor a free woman who fulfilled Allah’s Command and went against the traditions of her society by marrying a slave rather than a master seeking the Good Pleasure of Allah.

Had the Prophet (peace be upon him) been lustful, he would have opted to marry when he was in his prime youth, a period when desire for sexual gratification is at its peak. However, he married several wives only after he had grown into old age, when his desire for women had weakened. At the young age of twenty-five, he was married to only one wife, Khadijah bint Khuwaylid (may Allah be pleased with her), who was fifteen years older than him. She was forty while he was only twenty-five. He remained with her until she died.

It should also be noted that all the women whom he (peace be upon him) married had been married previously, except ‘Aishah (may Allah be pleased with her). The wives of the Messenger of Allah (peace be upon him) were:

1- Sawdah bint Zam‘ah ibn Qays Al-Qurashiyyah (may Allah be pleased with her): The Messenger of Allah (peace be upon him) got married to her following the death of her husband, Al-Sakran ibn ‘Amr ibn ‘Abd Shams. This took place after the death of his wife, Khadijah bint Khuwaylid, in Makkah and before his migration to Madinah. When she grew old, she gave up her day and night to ‘Aishah (may Allah be pleased with her).

2- ‘Aishah bint Al-Siddiq (may Allah be pleased with her): The Prophet (peace be upon him) contracted marriage with her before Sawdah. However, he did not consummate marriage with her until after its consummation with Sawdah. Among all his wives ‘Aishah was the only virgin whom the Prophet (peace be upon him) married. His marriage to ‘Aishah was meant to strengthen the bonds of kinship with Abu Bakr Al-Siddiq, the first man to embrace Islam and to support and believe in every word the Prophet (peace be upon him) uttered. He also sacrificed all his wealth for the sake of Allah.

3- Hafsah bint ‘Umar ibn Al-Khattab (may Allah be pleased with her): The Messenger of Allah (peace be upon him) took her in marriage although she was a previously married woman who lacked feminine charm. The Prophet (peace be upon him) married her because of the close relationship he had with her father.

4- Umm Salamah Hind bint Suhail Al-Makhzumiyyah (may Allah be pleased with her): The Prophet (peace be upon him) married her following the death of her husband, Abu Salamah ibn ‘Abd Al-Asad. His intention was to support her children. When the Prophet (peace be upon him) proposed to marry her, she said: “A woman like me is not suitable for marriage. I have become a barren woman, and I am jealous and have children.” The Messenger of Allah (peace be upon him) replied: I am older than you; as for jealousy, Allah will remove it, and as for children Allah and His Messenger are responsible for them. The Prophet (peace be upon him) then married her.

5- Zaynab bint Jahsh (may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her after she was divorced by her husband Zayd ibn Harithah, the freed slave (and adopted son) of the Messenger of Allah (peace be upon him). The Prophet (peace be upon him) was rewarding her compliance with Allah’s Command. It was through this marriage that Allah established the permissibility of marrying the wife of one’s adopted son, a matter which was difficult for the community at that time to undertake. Allah (may He be Exalted) states:
So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in the future) there may be no difficulty for the believers in respect to (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled.

6- Umm Habibah bint Abu Sufyan (may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her after her husband, ‘Ubaydullah ibn Jahsh, apostatized from Islam. She stayed away from him until he died.
She was in her thirties when the Prophet (peace be upon him) married her. He contracted the marriage while she was in Abyssinia (Ethiopia). The Prophet (peace be upon him) authorized Al-Najashy to conclude the marriage contract. Her authorizer was Khalid ibn Sa‘id ibn Al-‘As. Al-Najashy gave her four hundred Dinars as Sadaq (mandatory gift to a bride from the groom). This took place in the seventh year of Hijrah (the Prophet’s migration to Madinah).

7- Juwayriyyah bint Al-Harith (may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her after her husband Musani‘ ibn Safwan was killed on the Battle of Al-Muraysi‘. The Prophet (peace be upon him) intended to honor her people by this marriage relationship with them, especially after they had been taken as war captives in the Battle of Banu Al-Mustaliq.

8- Safiyyah bint Huyay ibn Akhtab (may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her to bring solace to her broken heart following the murder of her father, paternal uncle and husband.

9- Maymunah bint Al-Harith Al-Hilaliyyah (may Allah be pleased with her): The Messenger of Allah (peace be upon him) married her following the death of her husband, Abu Rahm ibn ‘Abd Al-‘Uzza Al-‘Amiry. This marriage took place in the seventh year of Hijrah. She (may Allah be pleased with her) was approaching forty by that time.

Source: General Presidency of Scholarly Research and Ifta (alifta.net): alifta.net

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Umm Abdullah Al Wade’iyyah Speaks of Her Father’s Rearing of His Daughters
The following two questions were posed to me (Umm Abdullah):

1- (What was) the extent of his (Shiekh Muqbil bin Hadee Al Wad’ee) focus on us while  we were young?

2- (What was) his manner of teaching his family?

As for the first question:

Our father did not neglect us, even though he was extremely busy.  An example of this is his major concern for us with regards to learning the Quran.  He would recite the Quran to us in order for us to memorize it and (he) would record (his) recitation on a (audio) tape in order (for us) to perfect the recitation.  One time while my sister was memorizing, she went to him in order for him to record his recitation, but he was in the library.  She called him and he left his research, came and recorded the recitation, and then returned to his library.

(translator’s note: In another place it was mentioned that the Shiekh stood under a tree and recorded the recitation for his daughter and then returned to his research)

When we began to understand the recitation he purchased a Quranic (audio) album by Shiekh (Mahmoud Khaleel) Al Housrey.  He purchased one for each of us without a radio in order to protect us from listening to music.  Once we became more mature, he purchased a recorder with a radio, but strongly warned us against music.  By the praise of Allah we accepted that. We have never heard music, and we strongly detest it. Verily the Messenger -sallahu alahi wa salem- spoke the truth when he said:

‘Every newborn is born upon the fitrah, then his/her parents make him/her a jew, a christian or a pagan’

(Sahih Al Bukhari and Muslim on the authority of Abu Huraira)

He (Shiekh Muqbil) listened to what we memorized and we read to him much good.  He would order us to memorize from one specific print of The Quran.  This is because memorizing from one specific print assists (the individual) in memorizing with accuracy.  If he saw us carrying a different print he would become upset and admonish us.  May Allah have abundant mercy on him.

Amongst the students of knowledge, there were some students from Egypt and Sudan that had their wives accompanying them (in Yemen).  Some of these women would teach us and our father would pay them a salary.  This was done due to his specific focus and concern of our rearing and his general focus of the rearing of the other girls.  This (manner of study) continued till (we reached) the fourth grade according to school standards.  When he brought the books (curriculum/syllabus) that we were going to study with the female teachers, he would order us to erase all pictures of living things.

We did so with hate for pictures.

After that, we were taught Islamic education.  Knowledge of the Quran and Sunnah.  We would memorize with our teachers and also memorize ahadeeth, all praise belonging to Allah.

Our father would entertain and joke with us with that which Allah made permissible,  contrary to what many people do today, except for those whom Allah has mercy upon.  They (aforementioned people) entertain their children with television, music and crazy toys, and other than that from wrong and evil. (This is done) while our Prophet Muhammed -sallahu alahi wa salam- said, as it comes in Sahih Al Bukhari and Muslim on the authority of Ibn Umar, the Messenger said:

‘All of you are shepherds, and all will be held responsible over his flock’

He (The Messenger) also said:

‘There is no servant that Allah gives a responsibility and he is not sincere in it’s regard, except that he will not smell the fragrance of paradise’

(Sahih Al Bukhari and Muslim on the authority of Ma’kal bin Yasar)

Our father would forbid us from constantly leaving the home.  He would order us to never leave except with his permission.

This was a summary of his care for us while we were children.

As for the second question:

Firstly, he was very concerned with our learning the religion of Allah and with our increase in Islamic knowledge.  Due to this, he went through great means to provide everything that would assist the seeking of knowledge and free our time for it.  May Allah give him a generous reward and enter him into His highest part of paradise.

He would designate a time to teach us, and on the following day he would question us concerning the previous lesson.  If the previous lesson was difficult, he would lighten (the questioning) contrary to if it was easy.

From the private lessons that he taught in our home: ‘Qatru Nada’ (Arabic grammar), this  was taught (completed) twice, ‘Sharh ibn Aqeel’ (Arabic grammar), also taught twice, and Tadreeb ar Rawee (Sciences of Hadeeth).  We were studying: ‘Musil at Tallab ila Qawed al ‘Irab’ authored by Shiekh Khaleed al Azharee, but we were prevented from completing it due to his final illness.  May Allah cover him with His mercy.

He also promised us a lesson in Balagha (Eloquence of Arabic), but his final illness also prevented the fullfilling of this.  Allah is The Helper.

He would teach us in a cheerful manner, as was his norm during his lessons.  This (characteristic) would allow the student(s) to inquire about any misunderstanding in the class.  Our sittings with him were filled with good, review of knowledge and guidance, even during meal times and over the phone.  Even during his illness while we were concerned for him, he continued to question us and bring joy to us.  All praise is for Allah.

Note: She mentions a footnote during this paragraph, it reads:

That time while he was in Saudi Arabia before traveling to Germany, he telephoned me and said:

Assalam u alaikum wa rahmatullahi wa barakatuhu.

(She said) I responded without mentioning: wa barakatuhu.

He then said to me: Why didn’t you respond with what is better?!

He was referring to the statement of Allah in the Quran:

‘And if you are greeted with a greeting, then return a greeting which is better or the same’.

He was very concerned with our statements and if we made a mistake, he would admonish us with gentleness and said: Don’t be like the people of Sa’da (city in north Yemen). One of them learns Arabic for years until he reaches the level of ‘Al Mugnee Al Labeeb’, but he still speaks on the level of a layman.

(She continued to say) I said to him one time on the phone: Now, we no longer find someone to correct us in our mistakes as you used to do.  He responded: Supplicate to Allah for me.  (She said) I pray that Allah raises him in the high parts of paradise and I pray He (Allah) makes my sister and I from those whom He (Allah) said (in the Quran) concerning them:

‘And those who believe and their children follow them in belief, We will join them with their children (in paradise), and We will not waste their actions’
(end of footnote)

Occasionally, he would be firm in his questioning in order to test our understanding.  He would also do this with his male students, and at times he would give us difficult questions.  I (Umm Abdullah) said to him one time: These questions are not on my level.  He responded: I know, but I intended a benefit from them, but I placed them in the form of questions.

I (Umm Abdullah) say: What he used to do has an origin in the legislation.  It has been recorded in Sahih al Bukhari and Muslim on the authority of Mu’adh bin Jabal, he said: I accompanied the Messenger –sallahu alahi wa salam- on a riding beast when he said:

‘Oh Mu’adh! I said: I answer your call and I’m continuously at your service.  He (the Prophet) repeated this 3 times and then said: Do you know what is the right of Allah upon His servants?  I said: No.  He said: The right of Allah upon His servant is that they worship Him and don’t associate partners with Him.  Then some time passed and he said: Oh Mu’ath! Do you know what is the right of the servants with Allah, if they do that (worship Him without associating partners to Him)?  Their right is that He will not punish them’.

Presenting a benefit in the form of a question strengthens comprehension of the information, and is understood better than presenting it in any other manner. This is because the student will gather and focus his attention to what is being presented to him.

He would occasionally direct questions to the females that were listening to the lessons, and then he would check which answers were correct or false.  From those questions that he asked (them): What is (the ‘Iraab) analysis for the following sentence:

The two Abdullah’s came riding (camel, horse, etc).

And (the likes of the question) what is the meaning of their (teachers of the Arabic language) statement explaining ‘Itha’ (if): it hides (the doer of the action) because it is (used as) a condition.  It is (also) mansoob (carries a fatha) due to the response of the condition.

(translator’s note: I apologize for my inability to translate the last example accurately.  It deals with Arabic grammar that is very difficult to explain in English.  Allah knows best)

We would ask him concerning doubtful matters or confusion related to our lessons or research, and if we did not fully comprehend his explanation of the matter, he would request us to continue researching, or he would accompany us to the library and assist in researching the matter.  This is something that indeed brings sadness to us, because who after my father would lend such assistance!

(A poet said):
“Who can compare to your kind soft way?!  You walk gently and without haste, but arrive/come first. “

Verily from Allah we come (are created), and to Him we will return.  I (Umm Abdullah) ask Allah to give us a firm statement (La illaha ill Allah) in this life and the hereafter.

He would admonish and direct us with gentleness and ease, and by the mercy of Allah, we had no choice but to obey him. Verily (his orders) were for our own good and well being, and all of them (his guidance and admonition) were precious pearls attached to and supported by the Quran and Sunnah.

From his astonishing mannerism was that he was not strict /harsh against our opinions and deductions that were possibly correct.  If we held an understanding different from his in a matter, he would not be harsh toward us.  This was his normal character with his students, as was known. He would not act cruel or stern toward them (his students) if their opinions or understanding could possibly be correct.  This (character) is something; oh respected reader, difficult to find (in a teacher).

•     He warned us of the society, because it is one that is deviant and astray.  It (is a society) that races toward that which is incorrect and does not benefit, except for those whom Allah shows mercy.
•     He warned us of pride, and he disliked for a female to be prideful and arrogant toward her husband. He would say: There is no good in her (this type of female).
•     He encouraged us with abstinence in this worldly, vanishing life.
•     He instructed us to intend through our eating and drinking, to strengthen ourselves for obedience to Allah, in order to receive the reward of Allah.

He would say: Do not busy yourselves with preparing food, what is easily available, we will eat.

•     He (constantly) encouraged us. He was not from those fathers who discourage their daughters and families. He made our level (of work) simple in order that we continued to progress and prepare ourselves with learning and obtaining beneficial knowledge.

From his statements to me was: b][“I hope that you become a faqeeha” (female grounded in religious legislation).

Oh by the One who we hope from no other than Him, I ask you Oh Allah to make his wish/hope a reality.

As for discouraging (your daughters or family), this only brings about laziness and hopelessness, and may lead to a regretful result.

At other times, if he noticed from us a deficiency in answering questions, he would admonish us.  This was from his ways of wisdom.  He would do this with the purpose of protecting us from conceit and pride, these two matters are diseases and they are fatal.  May Allah protect and save us from them.

Several years ago (while the Shiekh was still alive), I (verbally) wished (in his presence) to see a palm pith.  (Later) He saw some people digging up a palm tree, when they pulled out the palm pith from the heart of the tree; he brought me one to the house and said: Here is a palm pith.

(translator’s note: I believe she intendeds here to illustrate her fathers gentleness and willingness to take some time out of his extremely busy schedule to fulfill his daughters wishes)

In conclusion to this answer, (I would like to mention) I saw a dream of my father after his death.  He and Shiekh Ul Islam Ibn Taymiyyah were present in a place that I am not certain of.  I believe it may have been the lower library (in Dammaj).  Shiekh Ul Islam was standing with his beautiful white beard.  It almost fully covered his chest.  My father was also very handsome and strong.  I ask Allah to place them in His highest paradise.

(end of translated text)

This is what we had to offer of the translation of her work.  We encourage everyone to read the full version of her father’s biography.  Indeed she has placed in her book jewels and pearls that were only seen and witnessed by her.  May Allah increase her in knowledge and understanding.
May the peace and blessings of Allah be upon our last messenger Muhammed, and upon his family members and companions.

Mustafa George
Ruwais, United Arab Emirates

  • Taken from the book: Nubthatun Mukhtesiratun Min Nasaaeh…(Brief summarized excerpt of my father’s, Shiekh Muqbil bin Hadee Al Wade’iee life)

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Shaykh Abdul Azeez ibn Baz (Rahimahullaah) said:

“…And women who come off their menses or post-natal bleeding at night must not delay in taking a bath so they can pray that night’s Maghrib and ‘Eshaa prayers.  This verdict was given by a group of the Companions of the Prophet (may Allaah raise his rank and grant him peace).  Likewise, if they come off during the time of ‘Asr (before the sunset), they must hurry to bathe so they can pray Thuhr and ‘Ast before sunset, and Allaah is the One who grants success.”

  • Source: His Fataawee (15/278)

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Bismillaahir Rahmaanir Raheem

The fourteenth question of Fatwa no. 5953

Q 14: some mothers do not breast-feed their babies to preserve their own health and others do not breast-feed their babies for the full period of two years. Are they considered sinners for doing so? Please answer me. May Allah grant you success!

A: It is Wajib (obligatory) for mothers to breast-feed their babies and look after their health. It is impermissible for them to depend entirely on imported milk or any other milk other than the breast milk unless their husbands approve of doing this and no harm is expected to afflict the babies.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

  • Permanent Committee for Scholarly Research and Ifta

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