The Ruling Concerning Polygyny In Islam: Sheikh Ubayd Al Jaabiri

بسم الله الرحمن الرحيم

Q: What is the ruling concerning polygyny in Islam?

Sheikh Ubayd Al Jaabiri: All praises are strictly for Allah, Lord of the existence, and may Allah’s commendations (in lofty gatherings) and peace be upon our prophet Muhammad, his family, and all of his companions.

Now then, undoubtedly it is obligatory upon every male and female Muslim to be pleased with Allah and His Messenger’s judgement. Allah the Exalted says:

وما آتاكم الرسول فخذوه وما نهاكم عنه فانْتهوا

“And whatsoever the messenger gives you take it, and whatsoever he forbids abstain from it.” [Al-Hashr: 7]

And The Exalted says:

وما كان لمؤمن و لا مؤمنةٍ إذا قضى الله و رسوله أمرًا أن يكون لهم الخيرة من أمرهم 

“It is not for a believer male and female to have a choice, if Allah and His messenger have decided a matter…” [Al-Ahzaab: 36]

And other than that from the explicitly suggestive verses that indicate that it is compulsory for every male and female Muslim the being pleased with whatsoever Allah and His Messenger -sallahu alayhi wa sallam- have decided, and to hold the belief that it is good. In that manner the sunnah has brought forth, from the Prophet -sallahu alayhi wa sallam-, the inciting of the male and female Muslims to being pleased with whatsoever Muhammad has brought forth, regardless if the judgement is contain within a revealed (sent down by Allah from above the seven heavens) noble verse or within the Prophet’s sunnah. From the widely spread sunnah is that which the two scholars compiled on the authority of Anas, from the Prophet -sallahu alayhi wa sallam where he said, “3 things if gathered within one finds the sweetness of faith; that Allah and His Messenger are more beloved to him than anyone besides them…”

The meaning is that you put whatsoever pleases Allah and His Messenger -sallahu alayhi wa sallam- before the statements of anyone, as is in the authentic narration, “Whoever is pleased with Allah as his Lord, Islam as his religion, and Muhammad as his messenger has savored the taste of faith.” Thus his statement “And Muhammad as his messenger” this necessitates that one believes in all of what Muhammad -sallahu alayhi wa sallam- brought forth, that it is from Allah, and that it is the truth in which there is no doubt therein.

And what is better than what Ash-Shaafi’ee stated, “I believe in Allah, what has come from Allah, upon Allah’s intent. I believe in Allah’s Messenger, whatever has come from Allah’s Messenger, upon his -sallahu alayhi wa sallam- intent. Indeed the Islamic knowledge based specialist unanimously agree on what we have mentioned, hence it is determined. So undoubtedly polygyny is the foundation (of marriage in Islam), it is explicit within the distinguished revelation. Allah the Exalted says:

فانْكحوا ما طاب لكم من النساء مثنى و ثلاثى و رباع فإن خفتم ألاَّ تعدلوا فواحدةً

“So marry whatever you have a liking for from the women, two, three, or four. But if you fear that you cannot be just then (marry) one…” [An-Nisaa: 3]

The one who examines this valuable verse, made clear to him are two things:

First: That the foundation is polygyny as Allah began with it and encouraged it. Whoever speaks with it being obligatory, then his speech has a bases for consideration because the fundamental ruling regarding a command is obligation.

Second: Contentment with one (wife) for he who fears for himself the absence of justice (between multiple wives).

 

Translated by Najeeb Al Anjelesi

Source: التقرير المؤكد بالإجابة على ثلاثين سؤالاً في التعدد 

   

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Being In A State Of Ritual Purity Is Recommended When Calling The Adhan: Sheikh Al-Albaani

بسم الله الرحمن الرحيم

While discussing recommended actions while calling the adhan Sheikh Al-Albaani said, “That one calls to prayer while in a state of purity (wudhu), and the evidence for this is his -sallahu alayhi wa sallam- statement, ‘Indeed I hate to remember Allah unless while in a state of purity‘ or he said, ‘while in purification.
As for the narration, ‘There is no adhan unless one is in a state of purity‘ this is weak, it is not authentic, and Tirmidhi collected it. Thereafter Tirmidhi said, ‘The people of knowledge differ as it pertains to the adhan in other than a state of purity, thus some people of knowledge hate doing so as Ash-Shaafi’ee and Ishaq state. Some of the people of knowledge permit it as Sufyaan Ath-Thawri, Ibn-ul-Mubaarak, and Ahmad speak accordingly.’ “

Sheikh Al-Albaani said in the footnotes to the previous narration collected by Tirmidhi, “It is from the chain of Muawiyah ibn Yahya As-Sudfi from Az-Zuhri from Abu Huraira being raised to him (The Prophet -sallahu alayhi wa sallam) Muawiya is weak just as Al-Haafidh stated, and Az-Zuhri didn’t hear anything from Abu Huraira just as Tirmidhi mentions. Then he compiled it with the chain of Yunus (another chain of transmission) from Ibn Shihaab where he said, ‘Abu Huraira said, ‘No one makes the call to prayer except he who is in a state of purification.’ ‘ ” Thereafter he said, ‘This is more sound than the first narration.’ “

I say (Al-Albaani), “It is not valid in regards to being marfoo (having a connected chain towards the Prophet -sllahu alayhi wa sallam), nor in being mawqoof (a connected chain towards a companion) due to the existence of a break in both chains.”

Translated by Najeeb Al Anjelesi

Source: أحكام الأذان والإقامة

   

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Kindness Towards Animals: Sheikh Zayd Al Madkhali

بسم الله الرحمن الرحيم

Abu Huraira narrated the statement of Allah’s Messenger -sallahu alayhi wa sallam-, “While a man was walking on a road he was stricken with severe thirst. He stumbled upon a well and descended therein, consequently drinking (until his thirst was quenched) and then exited it. Meanwhile he saw a dog panting and licking mud due to thirst. As a result the man said, ‘Thirst has affected this dog like that which affected me.’ So he descended into the well and filled his footwear with water, grasping it by his mouth, then he gave it water to drink. Consequently Allah thanked and forgave him.” They (those present) said, “O Messenger of Allah! Is there reward for us as a result of animals? He -sallahu alayhi wa sallam- said, “In every sentient being/creature there is a reward.” Collected by Al Bukhari and Muslim.

Sheikh Zayd Al Madkhali said, “This narration is a proof for the obligation of mercy towards animals and occasionally it is highly recommended. As the story in which a man saw a dog, and the dog is the least of animals in value, being that it was panting out of thirst he climbed down into a well in order to give it water. Consequently this became a means for receiving Allah’s mercy and thanks and He forgave him for his sins. In another chain of transmission there is a woman prostitute in which the same thing transpired with her, thus she was forgiven as well.

Therefore the narration therein is a clarification with regards to livestock owned by man, that he is responsible for them and they are from his herd (that which is placed under his care or custody). Thus it is mandatory to establish what is binding for them from food and drink, and having the concern that is befitting in that regard. If he does that for him is reward, but if he neglects that upon him is sin. In fact, when the Prophet -sallahu alayhi wa sallam- was asked about giving food or drink to animals he responded by saying, ‘In every sentient being/creature there is a reward.’ Along with the differing in species of created beings, everything man feeds or waters is included and there is for him a reward despite the different species. Whether it is livestock/cattle or animals that pass by your homes like cats and dogs, in all of them is reward.

So a man intends and expects that whatever is consumed from his money or substances of his drunken therein is reward.”

Translated by Najeeb Al Anjelesi

Source: عون الأحد الصمد شرح الأدب المفرد 

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Covering The Mouth While Yawning: Sheikh Zayd Al Madkhali

بسم الله الرحمن الرحيم

On the authority of Abu Saeed (Sa’d ibn Malik ibn Sinan) Al Khudri, the Prophet -sallahu alayhi wa sallam- said, “Whenever one of you yawns, then place his hands on his mouth as the devil enters through it.”

Ibn Abbas narrated the statement of Allah’s Messenger -sallahu alayhi wa sallam: “Whenever one yawns then place his hand over his mouth, indeed it (yawning) is only from the devil.”

Both narrations are collected by Imaam Al Bukhari in his book entitled “Al-Adab Al-Mufrad” and both are graded as authentic.

Sheikh Zayd Al Madkhali said, “This narration indicates the dislike of yawning and the obligation of suppression, and it is to repel yawning, to place the hand over the mouth, and to prevent raising the voice during yawning. The ruling brought forth in these narrations is coupled with its reason. The ruling is the obligation of suppression during yawning, thus whoever yawns should place his hand over his mouth so that it does not open as the devil enters through it. It is as the Prophet -sallahu alayhi wa sallam- said about him, ‘He flows through the son of Adam by way of the blood vessels.’

Therefore it is compulsory on the Muslim to put his hand over his mouth, and it is not permissible to utter anything. No remembrance, no speech, no screech, on the contrary he suppresses so that he does not ever say anything, in order to safeguard himself from the affliction of the devil.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: عون الأحد الصمد شرح الأدب المفرد 

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Praying A Voluntary Prayer During The Iqaamah: Sheikh Abdul Aziz Ibn Baaz

بسم الله الرحمن الرحيم

Q: We hope to receive, from your eminence, a simplified explanation to the narration, “When the prayer is established (i.e., the iqaamah is called) there is no prayer except the obligatory prayer.”

A: The narration is upon its apparent meaning, and Muslim reported it in his authentic collection. The meaning, “When the prayer is established” i.e., if the caller to prayer starts to call the iqaamah, whoever is praying consequently breaks his voluntary prayer regardless if it be a optional prayer connect to a compulsory or if it’s greeting the masjid he (the praying person) breaks it and busies himself with preparation for entering the obligatory prayer. He does not begin a prayer subsequent to the iqaamah, on the contrary he breaks the prayer he is currently in and is prevented from entering into a new one, due to the obligatory prayer being of greater importance. This is the meaning of this authentic narration from the most valid of the scholars statements.

Some of the people of knowledge say do not break it but complete it briskly. They use as a proof the glorified and exalted’s statement:

يأيها الذين ءامنوا أطيعوا الله و أطيعوا الرسول و لا تبطلوا أعمالكم

“O you who believe! Obey Allah and obey the messenger and do not nullify your actions.” [Muhammad: 33]

However he who says break it, and it is the correct statement exactly as presented, has responded to the noble verse by stating that it is general and this (the command of the Prophet -sallahu alayhi wa sallam) is specific. Thus the specification takes precedence over the generality and it does not contradict it. This is a significant and well known principle with the people of knowledge in which its examples (regarding its application) are abundant.

It is also said that His statement…and do not nullify your actionsits intent is the prohibition on nullification of actions by way of apostasy, and this issue is not apostasy. In any case, the verse is general and the breaking of the prayer that one is performing at the time of the iqaamah its evidence is specific and the particularization takes precedents over the general, it does not contradict it.

This is what we believe and accordingly issue verdicts with, that being that if a person praying voluntarily, and the iqaamah is called, he breaks his prayer and does not complete it unless he is at the end of it. He has performed the second bowing (in the second portion or unit of prayer), or is in prostration, or is performing the tashahhud, then he completes it, due to him being in the least part of the prayer and there does not remain except but a small portion than he completes it and this does not contradict the previously mentioned narration. And that is better and it does not oppose the authentic narration.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: http://www.binbaz.org.sa/fatawa/1077

   

  

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Consumption Of Intoxicants During The Nights Of Ramadan: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Q: Indeed some people have been tested with some wicked things such as drinking liquor or abusing narcotics, as a result when they break their fast during sunset they routinely indulge in these things til midnight, then they go to sleep in order to partake in the predawn meal during the last portion of the night and continue their fast (that following day), thus what is the ruling as it relates to their fast? And what is your advice in order that Allah may guide them?

A: As for the ruling concerning their fast, it is valid. However we are very saddened by them falling into this issue and they are Muslims. Likewise they know that intoxicants is the mother of all wickedness and a key to every evil as it undoubtedly is prohibited by the Book, the Sunnah and consensus of the Muslims. Therefore my advice to them is to have taqwa of Allah, to fear His punishment, and to abandon this forbidden matter. Whoever repents to Allah, Allah will accept his repentance, as the doors to repentance are open and Ramadan is a blessed opportunity to forego this prohibited action and to seek repentance from it. And Allah is the grantor of success. 

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فتاوى في أحكام الصيام

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The Wisdom Behind Fasting: Sheikh Saalih Al Fawzan

بسم الله الرحمن الرحيم

The wisdom as it pertains to the legislation of fasting is that therein is a purification, cleansing, and expurgation of the soul from evil mixtures and offensive manners, due to it narrowing the passage ways of the devil within the body of man. As the devil flows through the descendant of Adam via blood vessels. As a result when he eats and drinks his soul expands (being delighted) with lusts, its will weakens, and its enthusiasm for enacting worship lessens, however fasting is opposite to that.

Thus in fasting there is abstention from the worldly life and the souls lusts, and therein is a craving for the next life. Also therein is incentive in sympathizing more with the poor and being conscious of their pain, due to what the fasting person tastes from the pains of hunger and thirst. This is because fasting in the legislation is to refrain, by way of intention, from specific things i.e., food, drink, sexual relations, and similar to that from what is reported in the legislation. Also pursuant to that is the refraining from obscenity and sinful acts.

Translated by Abu Abdil Waahid Najeeb ibn Yusuf Al Anjelesi

Source: الملخص الفقهي   

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The Face Of Allah A Well Established Quality In The Text: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Sheikh Muhammad ibn Saalih Uthaymin said

“The face is a well established quality for Allah by way of the book, sunnah, and consensus of the salaf’s signification. Allah says:

و يبقى وجه ربك ذو الجلال و الإكرام

“And the Face of your Lord full of Majesty and Honor will remain.”[Ar-Rahman: 27]

The Prophet -sallahu alayhi wa sallam- said to Sa’d ibn Abi Waqqas, “You will never spend desiring by way of it Allah’s face except that you will be rewarded for it.”

The salaf have consensus regarding affirmation of the face for Allah, thus it is obligatory to affirm it for Him without distortion, negation, formulating a mode or manner (as to how He does things), nor striking an example (with His creation). It is a real/true face befitting for Allah. Unfortunately the people of negation interpret it as reward and we have responded to them by that which as preceded in the fourth principle.”

Sheikh Al Uthaymin mentions regarding the fourth principle alluded to previously, “The Mu’atilah are those who deny something from Allah’s names and qualities and they misinterpret the text away from its apparent meaning, thus they are called falsifiers. The general principle used as it pertains to our refuting of them is that we say, indeed their statement opposes the apparent intent of the text, it opposes the path of the salaf and there is no authentic evidence to support it.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح لمعة الإعتقاد الهادي إلى سبيل الرشاد

 

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The Tahleel 100 Times In A Day: Imaam An-Nawawi

بسم الله الرحمن الرحيم

Imaam Muslim gathered and placed a narration, on the authority of Abu Hurairah, within his authentic compilation wherein the Prophet -sallahu alayhi wa sallam- said, “Whoever says:

لا إله إلا الله وحده لا شريك له، له الملك و له الحمد، و هو على كل شئ قدير

There is no deity in truth except Allah alone and without partners, to Him belongs the dominion and all praise, and He is Able to do all things, 100 times in a day, it is for him equal to the liberating of 10 slaves. Likewise 100 good deeds are written for him and 100 bad deeds are wiped away. It is also a protection for him from the devil that day until the evening. No one comes with that which is better than what he (who utters this) has come with, unless a person does more than this.

And whoever says:

سبحان الله و بحمده

Glorified is Allah and praises is to Him, 100 times in a day his sins will be diminished even if they are like the foam of the ocean.” 

Imaam An-Nawawi said, “Contain therein is evidence regarding whoever says the tahleel more than 100 times in a day, there is for him the reward mentioned in the narration, and another reward as a result of an addition (to that amount). As this (saying it 100 times) is not a restriction that which prohibits transgressing and going beyond that amount, or that an increase (on that amount) has no virtue and is false, like an increase in the amount (of wiping the body limbs) for purification, or the raka’aat in the prayer.

It is possible that the intent is an increase in righteous actions, and not necessarily in saying the tahleel. Likewise it is possible that the intent is referring to an unrestricted increase regardless if it is in tahleel or in other than it (from righteous actions) and this possibility is more apparent, and Allah knows best.

Furthermore from the apparent generalization of the narration is that he, who said the tahleel 100 times in a day, obtains the previously mentioned rewards, regardless if it is (said) in sequence or in portions, or if he said some of it at the beginning of the day and some of it at the end of the day, however what is best is for one to do it consecutively at the beginning of the day in order for it to be a protection for him throughout the day.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: صحيح مسلم بشرح النووي

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Investigate Those From Which You Take Knowledge: Sheikh Ubayd Al Jaabiri

بسم الله الرحمن الرحيم

Q: We want an adequate and decisive answer from you with regards to the 2nd generation Islamic specialist Muhammad ibn Seereen’s statement, “Indeed this knowledge is religion, so look carefully at those from which you take your religion.” Also do we seek knowledge from proficient students of knowledge in creed and methodology, whilst knowing that they (only) speak in accordance with the understanding of the salaf?

Sheikh Ubayd: Muhammad ibn Seereen was among those who were educated by the companions of Allah’s Messenger -sallahu alayhi wa sallam. He learned religion, Quran, Sunnah,  and the sound exemplary path of inviting to Allah from them. So if he made such a statement or similar to it, he said it based on awareness, comprehension, understanding, and experience. Conveyed from him are two matters.

The first; warning against the people of desire.

The second; advice to the (Islamic) nation, and calling them to stick to the people of knowledge, those whose firmness in knowledge, correctness of creed, and soundness of methodology are attested i.e., whoever virtue, and good education and nurturing have been exhibited.

Along with that you are aware that what he intended was knowledge i.e., Islamic legislative knowledge, as it is comprehension of Allah’s religion in which the book and sunnah came with. The pious predecessors traversed upon this. Thus their way of life was to physically enact the text i.e., the text of the book and sunnah. So knowledge it is obligatory that it not be taken except from he who is credible in creed and methodology, and the people of desires are not resorted towards. Knowledge is not taken from them except out of necessity. For example, if the people of a region are in need of a teacher of Arabic grammar, and there is no one among Ahlis Sunnah, there is no one except an innovator, in this case they learn from him along with caution from his schemes while teaching.

Translated by Najeeb Al Anjelesi

Source: مجموعة الرسائل الجابرية في مسائل علمية وفق الكتاب و السنة النبوية م#2

   

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