Shortening prayer during umrah or travel

 

The concession of shortening and joining the prayers during your journey

(2.1)  Once you are a traveller [having left your area of residence] you may combine the prayers as this is a concession from Allah and also the sunnah of the messenger (peace and blessings be upon him)

ISLAM & MODERN PSYCHOLOGY: THE MARSHMALLOW EXPERIMENT

Question by an Atheist: Why does Allah want us to believe in the unseen like his angels, or give up gambling or indulging in a lot of morally bad traits labelled as "vice"? Or why ask us to abstain from natural desires like drugs (as is legal in some states now)? Does it even make sense to ask us to do certain things that are in stark opposition to our human nature of desiring somethings now in this life ? 


The Stanford marshmallow experiment was a series of studies on delayed gratification [1] in the late 1960s and early 1970s led by psychologist Walter Mischel, who was then a professor at Stanford University. The experiment in simple words studied human behaviour wherein they voluntarily sacrificed an imminent desire or want for something (a reward) that seemed far greater or better in value or appeal.  The study involved kids who were asked to resist their temptation of eating a cookie or two kept in front of them for 30 minutes in exchange for more/better goodies (that are unseen to them). So if they managed to control their temptation and waited for 30 minutes they possessed the trait derived from delayed gratification


[Ref: Mischel, Walter; Ebbesen, Ebbe B.; Raskoff Zeiss, Antonette (1972). "Cognitive and attentional mechanisms in delay of gratification". Journal of Personality and Social Psychology]


[1] Delayed gratification, or deferred gratification, describes the process (or a trait) that the subject undergoes when the subject resists the temptation of an immediate reward in preference for a later reward. Generally, delayed gratification is associated with resisting a smaller but more immediate reward in order to receive a larger or more enduring reward later.

Daily Duas to protect against Bad calamities and Jinn

A list of du`as that ought to be recited daily in the morning and evening , without fail. I have colour coded certain arabic words with their english counterparts so as to make the non-arab reader develop a sense of awareness of which word corresponds to which protective word

Download the free pdf from: [Updated on 07.July.2020]

DOWNLOAD FROM: https://www.mediafire.com/file/6u7wyap5l0zyvp6/duas+of+protection+for+daily+recital.pdf/file

Alternate link: https://www.amazon.com/clouddrive/share/nJRIveIX3hSecjOtHFjcKUQz85j9BfXMJz29TEAOB73 



Original article containing explanations about Jinn, evil eye and a bunch of extra du`as can be accessed from here: http://the-finalrevelation.blogspot.com/2012/07/duas-to-protect-from-evil-eye-buri.html

QA#4: I am a dentist in UK can i work with men and does islam permit women to work?

Question: could you please kindly also provide me with examples of when the wives of the sahaba worked. This is something which is personally affecting me and I am not able to find this information. Also, I work as a dentist. And in the UK, we are obviously not allowed to treat only women. Being a dentist, I obviously have to get quite close to my patients. The thought that my job is not halal crosses my mind frequently. Do you have any information regarding this. Apologies for the inconvenience. The reason as to why I'm quite confused about the permissibility of a woman working (if there is no need, as in if her husband can provide) is because of the hadith regarding a woman's prayer at home having greater reward than in the masjid. Also, the saying of Fatima (Ra) that the best women are those who do not see men and are not seen by them.

Name hidden

Answer: Assalamu  `Alaykum

QA#3: Prophet says every disease has a cure, but how so?

Question: “Allah has not sent down a disease except that He has also sent down its cure.”

I do not deny the Hadith, but I’m confused on the meaning because some people have what is known as incurable diseases such as the Aids virus, diabetes, Alzheimer’s and a few others.

In light of this can you kindly explain the Hadith?


Answer:

QA#2: Elder brother is jobless, harms parents and moving away from religion

Question: 


Assalamualaikum warahmatullah. Sir my elder brother is getting far from Islaam and parents day by day. He previously worked in a private bank, then he left his job few months ago as he said its haraam and i can not do it. Now he remains all the time at home with his smartphone, and does not even pray one time salah, and also he fights even on little things with mother, my mother being  psychologically not so good, her health is worsening day by day, please help to bring my brother back again towards Islaan and towards parents. And also I have a question, is there any possibility that any type of magic have been done on my brother, as he has been my inspiration towards rightiousness of ous deen and now he is far away from It. Please help. Jazakallah

Answer: 


Your question is divided into 4 parts. 


Part 1: sitting at home not working and using Islam's excuse to do so. 

Part 2: Not fulfilling obligatory islamic duties 

Part 3: Harming the parents

Part 4: The possibility of magic or evil eye 

QA#1- Wants to marry him to prevent zinah

Question: 


Assalamualaikum..
I want to know what is the consequence ofan adultdaughter if she want to convince her parents for early marriage in terms to end her haram love relationship. To make the things halal
And parents think it as arguments . By no way they are convinced.
In this case do the daughter treat as disobedient of parents in Islam.??


Answer:

Accredit the Deen, not yourself

Table of Contents:



Situation #1: You came clean with a defect in one of your products for which your customers appreciated you a ton

Situation #2: You found a flaw in your colleague's work but informed him privately instead of humiliating him publicly

Situation #3: Someone did you a favour or helped you out, you gift him back

Situation #4: Someone knowingly harmed you but you respond back differently

Situation #5: You got angry at your subordinate for something petty or due to ego/office politics.

Situation #6: You saw him being cheated and came to his rescue 

Situation #7: You are on a hiking trip & end up sharing your meal with some lost trekkers 

Situation #8: You are overstaying at someone's house and ensure you clean your left-over's in every situation


Situation #9: You come across someone who is sick 

Situation #10: You console someone you came across to be upset/crying 

Situation #11: You cooked something special and shared it with your neighbour

Situation #12: You insist on the labourers taking their payment on the last day of work

Situation #13: You offer to reconcile/arbitrate between two strangers fighting

Situation #14: You participate in a campaign for improving the environment by cleaning the beach

Situation #15: Your friend asks you to hold on to his belonging and remembers it after 2 weeks

Situation #16: You overhear your neighbour hitting his wife so you come over to mediate 

Situation #17: Someone seeks your advise in career or other matter & you advise him far better than others did

Situation #18: You help someone who seemed confused at a government office regarding the Visa applying formalities

Situation #19: An Officer helps you repair your broken down car

Can there be some instances where giving zakatul Fitr be allowed in cash?

 Imaam Wakee’ bin al-Jarraah 196 AH (may Allah have mercy on him) said:

 

زكاة الفطر لشهر رمضان كسجدتي السهو للصلاة تجبر نقصان الصوم كما يجبر السهو نقصان الصلاة

“Zakatul Fitr for the month of Ramadan is like the Sajdatul Sahwu (prostration of forgetfulness) for the prayer. It compensates for the deficiencies of fasting just as the Sajdatul Sahwu compensates for the deficiencies of prayer.”

[Taken from: Taarikh al-Baghdadi lil-Khateeb 10/283]

Before i begin quoting the other opinion, one has to understand the below hadeeth properly:

Ibn ’Abbas (RAA) narrated, ‘The Messenger of Allah (ﷺ) enjoined Zakat-ul-fitr on the one who fasts (i.e. fasted during the month of Ramadan) to purify him from any indecent act or speech and for the purpose of providing food for the needy. It is accepted as Zakah for the person who pays it before the Eid prayer and it is Sadaqah (i.e. voluntary charity) for the person who pays it after the Eid prayer.’ Related by Abu Dawud and Ibn Majah and Al-Hakim graded it as Sahih.

The purpose of the prophet (sallalahu `alayhi wa sallam) in enjoining food was clear. To ensure mulims don't remain hungry on the festival. Keeping this in mind, the sunnah of the prophet is to provide food especially in countries were people are starving. Even in the USA we have people buying groceries on EMI, relying on food stamps etc.  However, if you live in a city where food scarcity isn't a thing and it's not safe for you to wire the money to charity organisations that help provide food, or perhaps you don't have an authentic source to wire the money then you can follow the below opinion as well

Shaykh Ahmad ibn Muhammad ibn al-Siddique al-Ghumari al-Hassani in his book "Tahkeeq al-`Amal Fi Ikhraaj Zakaatul-Fitr bil-Maal" [ pdf : click here ] proves how Zakaat ul-Fitr can be given in the form of money using 32 incidents from ahadeeth, athar and fiqhi usool maxims . 


Among the things he says using a variety of reports is that 


1) The purpose of zakaat ul-Fitr (at the end of ramadan) is to 


(i) clean us from the sins and fahaasha we committed during our fasts [Sunan Abi Dawood 1609 via Ibn `Abbas] 

(ii) To prevent the poor from begging

(iii) as a source of food for the poor  [Ref: Sunan ibn Majah 1828]


Muhaddith Ahmad Shakir (rahimahullah), in his comments on Al-Muhalla by Ibn Hazm (rahimahullah) who sticks literally to just two items, dates and barley, says:


“This Zakat is obligated to let the poor people avoid begging door to door on `Eid day while the rich people enjoy their wealth within their houses. Let everyone think sincerely; is he going to relieve the poor from going around begging if he gives one of them a Sa' of dates or  barley in a (developed) city like Cairo in these days? What will a poor person  do with it except go  around looking here and there to find someone who will buy it, even at a cheap price, in order to buy for himself and his children the food they can eat.”


[Ref: Muhalla 6:120-127 with the comments of shaykh ahmad shakir r.h] 


Ibn Taymiyya adopted a middle course by saying:

Pregnant and breast feeding women are exempted from Fasting - Sh Ghulam Mustafa Zaheer Ameenpuri

As usual, the women rights in Islam is echoed in almost every other aspect dealing with them. One has to have an open heart and mind to comprehend it. Allah in his mercy has waived or exempted the pregnant and breast feeding women from the obligation of fasting that was imposed even on jews and christians before in their respective era of prophets. This shows how much Islam cares for the woman's health and even her unborn or her infant. So In this article i will summarize and translate Shaykh Ghulam Mustafa Zaheer's short risalah on the aforementioned subject. 



It was narrated from Anas bin Malik that:


he came to Prophet in Al-Madinah when he was eating breakfast. The Prophet said to him: "Come and eat the breakfast." He said: "I am fasting." The Prophet said to him: "Allah, the mighty and sublime, has waived fasting and half of the prayer for the traveler and for pregnant and breastfeeding women."


[Ref: Sunan an-Nasa'i 2315; Imam an-Nasa'e has put this hadeeth under the chapter titling it as "Chapter: Fasting is waived for pregnant and breastfeeding women" and Imam Abu `Esa Tirmidhi graded this narration as good and Imam ibn Khuzayma has classed this as authentic in his book Saheeh (2044)] 


One of the senior companions of Prophet Muhammad (sallalahu `alayhi wa sallam) , Ibn `Umar (may allah be pleased with him) was asked regarding a pregnant woman who fears for her unborn child (due to her fasting/staying hungry for a long while). Ibn `Umar said

SOME BOOKS WRITTEN AGAINST IMITATING THE KUFFAR

WHY RELIGIOUS IMMITATION IS AN ABSOLUTE NO-NO FOR MUSLIMS


Before we proceed, please note that immitating the disbelievers , when it comes to the Islamic realm - Means immitating non Muslims in matters that are distinctively used as their identity , culture or religious association. It also includes imitating them in anything that is forbidden in Islam [1] such as celebrating their auspicious days of Halloween, as has started in the Muslim world since a few years now [ as if natural ugly faces of some wasn't enough for them to now adorn even uglier masks] 

 For details see: https://islamqa.info/en/2322

[1] For e.g. Men adorning themselves with female accessories presuming they are the mighty pharoah of a vast Egyptian dynasty of 1500 B.C or simply to copy some pink-purple-orange haired guy who shouts at the top of his voice for money [aka rockstar]. 

Shaykh Ibn Hajar al-hayTami rahimahullah said:

"  يَحْرُمُ التَّشَبُّهُ بِهِنَّ [ أي : بالنساء ] بِلُبْسِ زِيِّهِنَّ الْمُخْتَصِّ بِهِنَّ اللَّازِمِ في حَقِّهِنَّ كَلُبْسِ السِّوَارِ وَالْخَلْخَالِ وَنَحْوِهِمَا بِخِلَافِ لُبْسِ الْخَاتَمِ " . " الفتاوى الفقهية الكبرى" (1/261) .

It is haraam to imitate them (i.e., women) by wearing fashions that are unique to them, such as wearing bracelets, anklets and the like, unlike wearing rings.

[Ref: Fataawa al-Kubra, 1/261]


The issue of not imitating the disbeliever's religious practices and to prevent them from copying ours [ keeping the future turn-out in mind] was so important that 

 (خبر أن عمر: " أمر بجز نواصى أهل الذمة وأن يشدوا المناطق وأن يركبوا الأكف بالعرض "

`Umar (radhiallahu `anhu) ordered the disbelievers (living in a Muslim country) to keep the forelocks shaved, to wear the belts, and they should ride animals keeping both legs to one side and back to the other side.

 (خبر إسماعيل بن عياش عن غير واحد من أهل العلم قالوا: " كتب أهل الجزيرة إلى عبد الرحمن بن غنم إنا شرطنا على أنفسها أن لا نتشبه بالمسلمين فى لبس قلنسوة ولا عمامة ... الخ

Narration of Ismaa`el bin Ayaash reported from many knowledgeable people, they said,

„The people of Al-Jazeerah (who were ahl adh-dhimma) wrote to `Abdur-Rahmaan: We are bound with the condition that we will not copy the Muslims in wearing hats and turbans………..‟


[Ref: http://the-finalrevelation.blogspot.com/2014/06/the-ijtihad-of-sahaaba-during-and-after.html]

عن خرشة بن الحر ، قال : رأيت عمر يضرب أكف المترجبين ، حتى يضعوها في الطعام . ويقول : كلوا ، فإنما هو شهر كانت تعظمه الجاهلية

Kharasha ibn al-Hurr narrated that I saw `Umar ibn Khattab he used to beat the people who would not eat, in respect or out of veneration of Rajab (i.e by fasting) till he (`Umar) made them sit to eat and would say Eat! This is the month that the people of ignorance era used to venerate (by over doing it) 


[Ref: Musannaf ibn Abi Shaybah 2/182/2] 

 - حَدَّثَنَا زَيْدُ بْنُ يَحْيَى، حَدَّثَنَا عَبْدُ اللهِ بْنُ الْعَلَاءِ بْنِ زَبْرٍ، حَدَّثَنِي الْقَاسِمُ قَالَ: سَمِعْتُ أَبَا أُمَامَةَ يَقُولُ: خَرَجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى مَشْيَخَةٍ مِنَ الْأَنْصَارٍ بِيضٌ لِحَاهُمْ فَقَالَ: " يَا مَعْشَرَ الْأَنْصَارِ حَمِّرُوا وَصَفِّرُوا، وَخَالِفُوا أَهْلَ الْكِتَابِ ". قَالَ: فَقُلْنَا: يَا رَسُولَ اللهِ، إِنَّ أَهْلَ الْكِتَابِ يَتَسَرْوَلَونَ وَلْا يَأْتَزِرُونَ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " تَسَرْوَلُوا وَائْتَزِرُوا وَخَالِفُوا أَهْلَ الْكِتَابِ ". قَالَ: فَقُلْنَا: يَا رَسُولَ اللهِ، إِنَّ أَهْلَ الْكِتَابِ يَتَخَفَّفُونَ وَلَا يَنْتَعِلُونَ. قَالَ: فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " فَتَخَفَّفُوا وَانْتَعِلُوا وَخَالِفُوا أَهْلَ الْكِتَابِ ". قَالَ: فَقُلْنَا: يَا رَسُولَ اللهِ إِنَّ أَهْلَ الْكِتَابِ يَقُصُّونَ عَثَانِينَهُمْ وَيُوَفِّرُونَ سِبَالَهُمْ. قَالَ: فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " قُصُّوا سِبَالَكُمْ وَوَفِّرُوا عَثَانِينَكُمْ وَخَالِفُوا أَهْلَ الْكِتَابِ "


Abu ‘Umamah reports: The Prophet (sallalahu `alayhi wa sallam) once came to some old men of the tribe of Ansar. These men had extremely white beards. Seeing them, the Prophet remarked: ‘O People of Ansar dye your beards in red or golden colours and do not follow these People of the Book’. They declared: ‘O Prophet these People of the Book do not wear shalwars and loin cloths’. At this, the Prophet said: ‘Wear shalwars and loin cloths and do not follow these People of the Book’. They declared: ‘O Prophet these People of the Book neither wear shoes nor socks [while praying]’. At this, the Prophet said: ‘Wear shoes and socks and do not follow these People of the Book’. They said: ‘O Prophet these People of the Book lengthen their moustaches and shave their beards’. At this, the Prophet said: ‘Clip your moustaches and lengthen your beards and do not follow these People of the Book’. 

[Ref: Musnad Ahmad Ibn Hambal, Hadeeth 22283 in shamela or vol. 5 p. 264 ; إسناده حسن رجاله كلهم ثقات غير القاسم وهو حسن الحديث - the hadeeth is hasan and has also a shaahid by tabraani in Mu`jam al-Kabeer 7924 with a certain addition . the rijaal all are thiqah except al-qaasim who is ibn `abdur rahman ad-dimishiq and he is hasan. Imam haythami, suyuti, albani, the recently deceased shaykh shu`ayb al-Arnout, have all reported variants of this and is saheeh. More so certain individual commandments within this hadeeth are also reported separately in other narrations ]

THERE ARE TIMES WHEN IMITATING NON RELIGIOUS ACTS ARE OKAY, RECOMMENDED, BENEFICIAL AND MANDATORY

Excerpts from Sharh Bulugh al-Maram taught by Shaikh Wasiullah Abbas [Volume 2]

Table of contents 

The book of al-Buyoo' (Business Transactions):

92. Inter-dependency among the people:

93. Following trading etiquette and providing good customer services is the key to a successful business:

94. The best type of earning:

95. Alcohol business is illegal and prohibited:

96. Prohibition of pig meat:

97. Prohibition of fat of dead meat:

98. Transactions of only halal products is permissible:

99. The seller's right to determine price or setting terms and conditions:

100. Prohibition of selling dogs:

101. Permissibility of usage of tanned skin of all animals, wild and non-wild, dead and sacrificed:

102. Prostitution business is illegal and prohibited:

103. How horoscopists and palm-readers fool the people:

104. Types of terms and conditions, permissible and impermissible ones:

105. Change of mind after agreement:

106. Selling broken products/ damaged items:

107. The Mufti must quote the proof (Aayah or Hadith)

108. Agreement to false conditions does not necessitates following it:

109. The right of the ruler to constitute rules, except "permitting the prohibited" or "prohibiting the obligatory":

110. Prohibition of transactions which involve uncertainty:

111. Ruling on credit transactions:

112. Prohibited conditions and transactions:

113. Security deposit/ Earnest money is permissible:

114. Prohibition of selling a product in the place where it was bought from:

115. The current exchange rate on the day of agreement should be used to make the payment, even if later:

116. Business is done for profits, but one should not forget brotherhood:

117. Brokers and agents should not deceive the sellers:

118. Sin and oppression of evil men who take marriage as a joke, and divorce whenever they want:

119. Do not forget humanity for the sake of some wealth and profit:

120. The government should not control the price unless necessary for the protection of rights of the people:

121. Hoarding is illegal if it creates artificial scarcity of essential foodstuff:

122. Return of goods after use:

123. Misleading Advertising & Deceptive Marketing Practices:

124. Working in hotels where pork and alcohol is served:

125. Smart businessmen make use of opportunities:

126. Virtue of allowing sales returns and exchange:

127. Conditions for right to annul the agreement/ Right of breach of contract:

128. Reformation of the business affairs is need of the hour:

129. When bribery becomes riba (usury/interest):

130. Taking others money to play and squander:

131. The one who takes on rent is responsible for what he rented:

132. How to deal with the one who delays in payment of loan?

133. Permissibility of charging penalty money on delay in payment:

134. How judges may reconcile money quarrels?136. Sacredness of wealth, even of a stick:

135. The beauty of Reconciliation:

137. Transfer of Debt:

138. Benefits of Partnership:

139. Changing or translating Islamic terms:

140. What is Waqf?

141. Explanation of Hadith: “When the son of Adam dies no further reward is recorded…”

Why Women in Islam cannot marry 4 men

TABLE OF CONTENTS



Why Polyandry is not permitted in Islam 

1) Islamic reasons 

- 1.1) Inheritance issues 

- 1.2) Responsibilities of a Wife legislated in Islam

- To conclude: 

2) Imbalance in world Demographics 

3) THE DEATH RATE OF MALE IS MORE THAN FEMALE 

- 3.1) Alcohol consumption 

- 3.2) War, Genocide and ilk 

4) SOCIO-CULTURAL CHALLENGES 

5) ANSWERING SOME COMMON MISCONCEPTIONS & OBJECTIONS

- 5.1) ISLAM STARTED POLYGAMY 

- 5.2) It is Unfair to women 

- 5.3)  POLYGAMOUS MARRIAGES ARE A FAILURE

- 5.4) HOW DOES YOUR ISLAM GIVE WOMEN EQUAL RIGHTS WHILE IT PERMITS POLYGAMY BUT PROHIBITS POLYANDRY?! 

- 5.5) If Polygamy was to prevent men from cheating, why do they still cheat?

- 5.6) DNA is available today then why is polyandry still an issue? 

- 5.7) Why has your prophet then encouraged to have more children thereby encouraging polygamy ? Also one of his companions and some islamic scholars encourage the same

- 5.8) Polyandry has some economical benefits to the society. And sometimes even some social betterment chances. Then why not?

6) Conclusion

Link: http://whytheshariah.blogspot.com/2016/03/why-women-in-islam-cannot-marry-4-men.html

SELECTED PASSAGES FROM FATH UL-BARI

Due to the overwhelming response received on my page, after I had asked if anyone who wanted this book scanned in pdf format should contact the page; I decided to scan this book and append a small note in the starting to clarify certain points I deemed necessary before the reader proceeded. 

This book is mainly based on some (selective) partial translations from the magnificent book “ Fath ul-Bari” of Imam ibn Hajar asqalani as-shaf`ie (D. 852 A.H) . The one who translated and compiled this is a sufi student of the sufi scholar Nuh ha meem keller who happen to follow the ash`ari-Matrudi creed. 

I have read this book long ago and therefore do not remember every small bit in it, however some of the major things I wanted to point out towards was 

1) The Talqeen related  question under fatwa no. 4 at the end of the book on page no. 33 [as per the printed numbering].  My view is different to that of the author and can be read from here : http://www.systemoflife.com/articles/aqeedah/306-prompting-talqeen-the-dead-in-the-grave#axzz3xtVQHdjh 

2) Next is the fatwa no. 5 regarding the dead hearing or not. This is a controversial topic and though the author did not say anything new or innovative because his opinion does have the backing of many scholars, nevertheless here is a research article compiled enlisting all the narrations which imply towards the dead hearing + recognizing + responding the alive and its scrutiny  titled “WEAKNESSES OF THE NARRATIONS ENDORSING THE DEAD RECOGNIZING, GREETING & REPLYING” : http://fahmalhadeeth.com/20-weaknesses-of-the-narrations-endorsing-the-dead-recognizing-greeting-replying/ 

3) For fatwa no. 8 and fatwa no. 9 on quran recitation see the article titled “10. HOW TO BENEFIT THE DEAD & REFUTE TO THE NARRATIONS SUPPORTING QURAAN KHAANI” : http://the-finalrevelation.blogspot.in/2012/07/how-to-benefit-the-dead.html 

4) Finally, considering him to be a sufi and famously his teacher also to have bias against one of the greatest scholars of all times, whom even his opponents praised and restrain their tongue – Shaykh ul-Islam Taqiuddin ibn taymiyyah ad-dimishqi (D. 728 A.H) – his hatred and prejudice has stopped the author from even mentioning his great stature among vast majority of academic circles in the past and present , but he also lied against him on page no. 42 [of the printed edition]. Have a look at this giant here : http://www.systemoflife.com/articles/refutation/2000073-life-of-ibn-taymiyyah-in-ibn-kathir-s-al-bidaya-wal-nihaya 

Then some ta'weelat of certain attributes of Allah is done by Imam ibn hajar rahimahullah himself as he was an `Ashari in this aspect but that is only twice or so as far as i remember. for this you can refer to 20 rules with regards to the Attributes of Allah by Abu Yahya Noorpuri : http://the-finalrevelation.blogspot.com/2015/08/20-rules-with-regards-to-attributes-of.html

I can’t remember any other issue as such, but the book overall is a good read. Should there be any other issues that needs awareness , kindly inbox us at 

www.facebook.com/thefinalrevelation or www.the-finalrevelation.blogspot.com  

Scanned and uploaded at the request of many brothers and sisters 

By : www.facebook.com/thefinalrevelation 

E-BOOK : THE CONDITION OF A WALI FOR A NIKAH CONTRACT

Table of Contents:

Introduction

Section 1) Summarized definition of a wali

1.1) The definition and understanding of a wali in the Hanafi Madhab

1.2) The definition and understanding of a wali in the Maliki Madhab

1.3) The definition and understanding of a wali in the Shaf`ee Madhab

1.4) The definition and understanding of a wali in the Hanbali Madhab

Section 2) The Requirement of a wali for a woman’s marriage

2.1) The requirement of a wali for Nikah as per the Malikiyyah

2.2) The requirement of a wali for Nikah as per the Shawafi

2.3) The requirement of a wali for Nikah as per the Hanabila

2.4) The requirement of a wali for Nikah as per the Zahiriyyah

2.5) The requirement of a wali for Nikah as per the scholars following the methodology of Ahl al-hadeeth

Section 3) The Evidences used by the scholars to condition a wali’s requirement

3.1) The first evidence : Surah baqrah verse 232

Some Objections to Evidence 3.1 and their response

3.2) The second evidence : Surah baqrah verse 221

3.3) The Third evidence : Surah Noor verse 32

Some Objections to Evidence 3.3 and their response

3.4) The Fourth evidence : Hadeeth of Abu Barda (r.a)

Some Objections to Evidence 3.4 and their response

3.5) The Fifth evidence : Hadeeth of `Aisha (r.a)

Some Objections to Evidence 3.5 and their response

3.6) The Sixth evidence : Hadeeth of `Aisha (r.a) via Urwah

3.7) The Seventh evidence : `Umar arranging his daughters marriage

3.8) The Eight evidence : Hadeeth of Abu Musa al-Ash`ari (r.a)

3.9) The Ninth evidence : Hadeeth of Abu Huraira (r.a)

Some Objections to Evidence 3.9 and their response

3.10) The Tenth evidence : Fatwa of `Ali ibn Abi Talib (r.a)

3.11) The Eleventh evidence : Fatwa of Ibn `Abbas (r.a)

3.12) The Twelth evidence : When one of you decides to marry his daughter

Some Objections to Evidence 3.12

Section 4) Some Other evidences that emphasize on wali being a condition for a nikah contract

4.1) – Fatwa of `Umar (r.a)

4.2) The statement of Umm al-Mu’mineen Zinab bint Jahsh (r.a)

4.3) The action of Ameerul Mu’mineen Uthman ibn `Affan (r.a)

4.4) The fatwa of Ibn `Abbas (r.a)

4.5) The Fatawa of Taba`een , Muhadditheen , Fuqaha and scholarly comments in general

Section 5) Some Other Objections raised by those negating wali as a condition & their response

5.1) Surah Ahzab verse 50

Response to Objection 5.1:

5.2) Surah Baqarah verse 234

Response to Objection 5.2

5.3) The incident of Prophet marrying Umm Salamah (r.a)

Response to Objection 5.3

5.4) The Hadeeth via Ibn `Abbas of a guardian having nothing to do with a matron

Response to Objection 5.4

5.5) The hadeeth of a father forcing his daughter into marriage

Response to Objection 5.5

Conclusion

Download: http://fahmalhadeeth.com/the-condition-of-a-wali-for-a-nikah-contract/

REFUTING THE KHARIJI NOTIONS ON ALLIANCE WITH THE KUFFAR

TABLE OF CONTENTS

• Introduction and purpose of this compilation

• Section 1: 25 + traits of the khawarij

• Section 2: The Discussion from salaf that the mere alliance or aiding of a Muslim with the Kuffar against another Muslim does not in and of itself make him a kafir or tantamount their actions to kufr al-Akbar

• Chapter 2.1: Tafseer and the cause of revelation of surah Nisa verse 92

• Objection #1: Sahl ibn Baydah was coerced and thus takfeer was excused

• Objection #2: Sahl ibn Baydah fought against the Messenger of Allah thereby agreeing to killing him and this is known to be Kufr bil-Ijma`

• Summary of Chapter 2.1

• Chapter 2.2: The Madhab of Imam shaf`ee and shawafi Ulema regarding an individual or a group of Muslims allying with the Kuffar against another Muslim(s)

• Summary of chapter 2.2

• Chapter 2.3: The Madhab of Imam Malik and the Malikiyyah regarding an individual or a group of Muslims allying with the Kuffar against another Muslim(s)

• Summary of chapter 2.3

• Chapter 2.4: The Madhab of Imam Abu Hanifa and the Ahnaaf regarding an individual or a group of Muslims allying with the Kuffar against another Muslim(s)

• Summary of Chapter 2.4

• Chapter 2.5: The Madhab of Imam Ahmad and the Hanabila regarding an individual or a group of Muslims allying with the Kuffar against another Muslim(s)

• Summary of Chapter 2.5

• Chapter 2.6: A similar ruling from the Incident of Banu `Uqayl captive and Hudayfa and his father radhiallahu `anhum ajma`een

• Chapter 2.7: Madhab of some other scholars of Sunnah regarding an individual or a group of Muslims allying with the Kuffar against another Muslim(s)

• Summary and Conclusion of Section 2

• Section 3: Understanding of the Salaf on a Muslim’s Alliance to the Kuffar by spying or providing resources and support.

• Summary and Conclusion of Section 3

• Section 4: The Madhab of Najdi Ulema regarding the types of Alliances with the Kuffar

• Section 5: Briefly refuting some Khariji notions

• Chapter 5.1: The Kharji notion that Muslims can never exhibit friendliness towards war-mongering Kuffar and if they do then it is Kufr al Akbar based on the apparent action of friendliness.

• Chapter 5.2: The Kharji notion that doing business with Harbi Kuffar is Kufr al-Akbar at all times
• Chapter 5.3: The Kharji notion that many scholars have said whoever allies with them then he is of them in ruling
• Chapter 5.4: The Kharji notion ‘ the outcome of the Alliance determines if the one who allied remains a Muslim or a Kafir ‘

• Section 6: Conclusion & Reminder

 FREE DOWNLOAD : http://www.mediafire.com/file/iqt38jiwsuls77f/Refuting+the+Khariji+notion+on+Alliance+with+the+Kuffar.pdf

Updates :

1. Updated on 27.11.2015 – Added section 5.4 titled :Chapter 5.4: The Kharji notion ‘ the outcome of the Alliance determines if the one who allied remains a Muslim or a Kafir ‘ Addressing along with this the incident of *some* Maliki scholars making takfeer of Mu’tamid of Sevilla for allying with the christian french kingdom. . Added Tabulated and linked Table of Index so you can hover above any content in the index and click on it to directly jump to that content in the book.