Allaah

Allaah

"… And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand…" [az-Zumar: 67]


"Allah will seize the earth on the Day of Resurrection and will roll up the heavens in His Right Hand, then He will say: 'I am the King! Where are the kings of the earth?" [al-Bukhari #6947]


"…(Musa said) 'O my Lord! Show me Yourself so that I may look upon You.' Allah said: 'You cannot see Me, but look upon the mountain. If it stands still in its place, then you shall see Me.' So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious…" [al-A'raf: 143]. When the Prophet (peace be upon him) explained this verse, he said: "Like this," and gestured with his thumb on the highest knuckle of his little finger, then he said, "and the mountain trembled and collapsed." [at-Tirmidhi #3074, and it is sahih]


"..His veil is of light, and if He lifted it, the glory of His countenance would burn all of His creation as far as He could see." [Muslim#197]


"If Allah wants to create something, nothing can prevent Him from doing so." ['Sahih al-Jami'' #310]


Sa'ad bin 'Ubadah said: "If I saw a man with my wife, I would strike him with the blade of my sword (out of jealousy)." This news reached Allah's Messenger, who then said: "You people are astonished at Sa'ad's ghirah (protective jealousy)? By Allah, I have more ghîrah than he, and Allah has more ghirah than I, and because of Allah's ghirah, He has made shameful deeds and sins done in open and in secret to be forbidden." [al-Bukhari #6866]


"Indeed I see what you do not see and hear what you do not hear. Heaven has groaned, and it has a right to do so. By Him in Whose Hand is my soul! There is not in heaven a space equivalent to four fingers, except that an angel has prostrated his forehead to Allah in it." [Ibn Majah #4190, and it is sahih]


"Al-Bayt ul-Ma`mur is in the seventh heaven [directly above the Ka`bah]. Each day seventy thousand angels enter it (to worship Allah), and they will not return until the Day of Resurrection." [Abu Dawud #4727, and it is sahih]


Ibn al-Qayyim (may Allah have Mercy upon him) said: "There does not exist a need of the souls that is greater than their need for the knowledge of their Maker and Originator, and for possessing love of Him, mentioning Him, being delighted at Him, and for seeking a means and position with Him. However, there is no route to this except by way of knowledge of His characteristics and names. Thus, the more knowledgeable the servant is of these names and attributes, the more knowledgeable he will be of Allah, the more will be his pursuit of His Pleasure, and the nearer he will be to Him. Likewise, the more averse he is to the names and attributes, the greater ignorance he will have of Allah, the more will be his dislike for Him and the further away he will be from Him. Allah affords the servant a status with Him that is in accordance with the status that the servant gives to Allah with himself..." ['al-Kafiyah ash-Shafiyah' p. 3-4]

Question #83386: If he says to his wife: O my mother or O my sister, or You are my mother or my sister

Question #83386: If he says to his wife: O my mother or O my sister, or You are my mother or my sister

Question :

What is the ruling if a man says to his wife, “O my mother”? Is this haraam or does it make his wife haraam to him?.


Answer :

Praise be to Allaah.

If a man says to his wife you are my mother or my sister, or O my mother, then is it may be zihaar or it may not, depending on his intention, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and each man will have but that which he intended.” Agreed upon.

In most cases a husband says such words as terms of endearment or respect, so it is not zihaar, and the wife does not become haraam for her husband thereby.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (6/8): If he says: You are to me like my mother, intending zihaar thereby, then it is zihaar, according to most of the scholars. But if he intended to honour her and show respect, then it is not zihaar.

The same applies if he says You are my mother or My wife is my mother. End quote.

The Standing Committee was asked: Some people say to their wives: I am your brother and you are my sister. What is the ruling on that?

They replied: If a man says to his wife: I am your brother and you are my sister, or You are my mother, or like my mother, or You are like my mother or my sister to me, if he intended thereby to say words of honour and respect, or he had no particular intention and it was not accompanied by anything that indicates zihaar, then this does not count as zihaar and he does not have to do anything.

But if he intended zihaar by such words, or they were accompanied by something that indicates zihaar, such as saying these words when he was angry with her or he was threatening her, then it is zihaar and it is haraam. He has to repent and offer expiation before he touches her. The expiation is freeing a slave; if that is not possible then he must fast for two consecutive months; if he is not able to do that, then he must feed sixty poor persons. End quote from Fataawa al-Lajnah al-Daa’imah (20/274)

Secondly:

Some of the scholars regarded it as makrooh for a man to say to his wife: O my mother or O my sister, because of the report narrated by Abu Dawood (2210), according to which a man said to his wife, O my sister. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Is she your sister?” and he disapproved of this and forbade it. The correct view is that it is not makrooh, and this hadeeth is not saheeh. It was classed as da’eef by al-Albaani in Da’eef Abi Dawood.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to say to his wife: O my sister or O my mother, intending only to express love thereby?

He replied:

Yes, it is permissible for him to say to her, O my sister or O my mother, and other such words which imply affection and love. Some of the scholars regarded it as makrooh for a man to address his wife in such terms, but there is no basis for that, because actions are but by intentions, and this man does not intend by calling her his sister that she should become haraam for him, rather his intention is to express his love for her, and everything that is a cause of love between spouses, on the part of the husband or of the wife, is something desirable. End quote.

Fataawa Burnamaj Noor ‘ala al-Darb

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #82627: When should the takbeeraat of movement be said during the prayer?

Question #82627: When should the takbeeraat of movement be said during the prayer?

Question :

When the imam is praying, when should he say takbeer for bowing, for example? Should he say takbeer before he bows, whilst bowing or after bowing?.


Answer :

Praise be to Allaah.

What is prescribed for everyone who prays (the imam, the one who is praying behind the imam and the one who is praying alone) is for the takbeer for bowing to accompany the movement. So he should start saying takbeer when he starts to bow, and end it before he reaches the bowing position, so that his takbeer comes between the two postures of standing and bowing.

The Sunnah indicates that the takbeer should accompany the intended movement such as bowing, prostrating and standing up. It is narrated in al-Saheehayn that Abu Hurayrah (may Allaah have mercy on him) said: When the Messenger of Allaah (S) stood up to pray, he would say takbeer when he stood up, then he would say takbeer when he bowed, then he would say “Sami’a Allaahu liman hamidah (Allaah hears those who praise Him)” until he was standing up straight after bowing, and when he was standing he would say, “Rabbana wa laka’l-hamd (our Lord, to You be praise).” Then he would say takbeer when he went down in prostration, then he would say takbeer when he raised his head, then he would say takbeer when he prostrated, then he would say takbeer when he raised his head, and he did that throughout the prayer until he finished. And he would say takbeer when he stood up after two rak’ahs, after sitting.”

Narrated by al-Bukhaari (789) and Muslim (392).

This hadeeth shows that the takbeer for bowing should be said whilst bending down to bow, and the takbeer for prostration should be said when going down for prostration, and the takbeer for standing up from prostration should be said whilst rising, and so on. This was stated by al-Nawawi in Sharh Muslim, and he said that it is the view of the majority of scholars.

Some of the fuqaha’ were very strict on this point, and said that if the worshipper starts to say the takbeer when he is standing, before he bends down, or he completes it after he reaches the bowing posture, that does not count and he has failed to say takbeer properly, because he has not done it at the right time. According to the view that takbeer is obligatory, he has invalidated his prayer if he did that deliberately, and if he did it by mistake he must perform the prostration of forgetfulness (sujood al-sahw). The correct view, however, is that this is forgivable, so as to avoid undue hardship.

Al-Mardaawi said in al-Insaaf (2/59): Majd and others said: The takbeer for going down and rising and standing up should start when the movement begins and end when it ends. If he completes it partway through, that is sufficient [i.e., if it happens between the two postures without elongating it], because it has not been done at the wrong time. There is no scholarly difference of opinion on this matter.

But if he starts it before that or ends it after that, and some of it happens outside the proper place, then this is like not doing it at all, because he did not complete it at the right time. It is like one who completes his recitation whilst bowing, or who starts to recite the tashahhud before sitting.

But he may be forgiven for that, because avoiding it is difficult, and mistakes are often made, and it is too harsh to suggest that this invalidates the prayer or requires the prostration of forgetfulness. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The fuqaha’ (may Allaah have mercy on him) said: If he starts to say the takbeer before he bends down, or he completes it after reaching the bowing posture, then that is not valid, because they said that this takbeer is for movement and its place is between the two postures. If it is included in the first posture it is not valid and if he includes it in the second posture it is not valid, because that is a place where this dhikr is not prescribed. It is not prescribed to say takbeer whilst standing or whilst bowing, rather the takbeer comes in between standing and bowing.

Undoubtedly this view is valid to some extent, because the takbeer is the sign of movement, so it should be done whilst moving.

But the view that his prayer is invalidated if he completes it after he reaches the bowing position or he starts it before he starts to bend down causes hardship for people, because if you think about how people are nowadays, many people do not know this, and some of them say takbeer before they start to bend down, and some of them reach the bowing position before they finish saying it.

It is strange that some ignorant imams have come up with a mistaken ijtihad and say “I will not say takbeer until I reach the bowing position, because if I say takbeer before I reach the bowing position, the people praying behind me will bow before I do, and they will bend down before I reach the bowing position, and perhaps they will reach it before I do.” This is a strange kind of ijtihad, whereby you would invalidate your own worship, according to the view of some scholars, in order to ensure the validity of the worship of someone else who is not enjoined to do things before you, rather he is enjoined to follow you.

Hence we say: this ijtihad is inappropriate, and we call the one who comes up with this kind of ijtihad ignorant … because he is ignorant and he does not know that he is ignorant.

If, let’s say, you say takbeer when you bend down, and you want to finish it before you reach the bowing position, but you reach the bowing position before you finish it, there is nothing wrong with that.

The correct view is that if he starts the takbeer before bending down to bow, and finishes it after that, there is nothing wrong with that. If he starts it when he is bending down and ends it after he reaches the bowing position, there is nothing wrong with that. But it is better for it to be done between the two postures as much as possible. The same applies during the saying of “Sami’a Allaahu liman hamidah” and all the takbeeraat of movement. But if he does not start until after he reaches the position that comes next, then this is not valid. End quote from al-Sharh al-Mumti’.

And Allaah knows best.


Islam Q&A (www.islam-qa.com)

Question #26284: Ruling on seeking blessing from righteous people

Question #26284: Ruling on seeking blessing from righteous people

Question :

What is the ruling on seeking blessing from righteous people?


Answer :

Praise be to Allaah.

Seeking blessing from righteous people is of two types.

1 – Seeking blessings by asking them to make du’aa’ to Allaah for one. This is permissible, subject to the condition that they be known to be righteous and pious and that they will not be exposed to fitnah thereby.

2 – Seeking blessing through their relics, such as their clothes and belongings, etc. This is not permissible and is a form of reprehensible bid’ah (innovation).


Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him). (www.islam-qa.com)