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Allah تعالى said: هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّۗ "...They are garments for you and you are garments for them..." {Al-Baqarah 2:187}
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频道帖子
| 2 |  How to Gain Allah’s Reward by Spending on Yourself and Family | 191 |
| 3 |  How to Have a HAPPY MARRIAGE - Sheikh Abdur Razzaq al Badr حفظه الله | 482 |
| 4 |  A little girl listening attentively to a Qur'an recitation ✨️🌿🌱
Indeed, the Child grows up upon what the mother and the father teach him/her. | 684 |
| 5 |  A message to women: be careful of calls of "Freedom" and not getting married ".
Shaykh Aziz Farhan al-Anizi حفظه الله | 662 |
| 6 |  没有文字... | 721 |
| 7 |  The hijrah of a woman without mahram - Sheikh Al Fawzan حفظه الله | 1 075 |
| 8 |  Advice of Prophet صَلَّى الله عليه وسلم regarding women
Shaykh Abdus Salam Ash-Shuway'ir | 648 |
| 9 |  Is it permissible to punish children by talking away some privileges?
🎙Shaykh Aziz bin Farhan al Anizi حفظه الله | 727 |
| 10 | Shortly after that, the Commander of the Faithful, 'Umar Ibn'Abdu'l-'Aziz died, leaving nothing to his wife and children. Then the person in charge of the Treasury came to her and said: 'O my lady! Your jewellery is still as it was; I considered it to be a trust for you and I have kept it to this day. Now I have come to you to ask your permission to return it.' But she replied that she had given it to the Muslim Treasury in obedience to her husband and she added: I would not obey him while he was alive only to disobey him now that he is dead.' And she refused to accept her lawful inheritance, which amounted to many millions, at a time when she needed it, except for a few dirhams. Due to this, Allah ordained for her that she would live on [in the annals of history] and we still talk about her noble character and her high status after many generations. May Allah have Mercy on her and raise her station in the Gardens of Pleasure (Jannāt al-Na'im).
Verily, the most wholesome life is one of moderation in all things-whether it be a harsh or an easy life-if the family are used to it, they will bear it and be at ease in it, for happiness lies in acceptance and freedom lies in being free from all that one is able to live without. This is the meaning of wealth in Islam and according to common acceptance. May Allah make us among it's people.
Muḥibbuddin Al-Khațīb
17th of Dhū'l-Hijjah, 1371 A. H.
7th of September, 1952 C. E.
------------------------------------------
THE MARRIAGE GUIDE ACCORDING TO THE SUNNAH OF THE PROPHET (ﷺ)
By Imām Muḥmmad Naşir al-Din al-Albani
https://t.me/Ilmunnikah | 732 |
| 11 | I would like to close this speech by setting forth an example of a virtuous wife from the history of Arab and Islamic women, which it is incumbent upon every Muslim woman to place in front of her [as an example to be followed], in order that she may be one of those who is granted eternal life in Paradise], insha' Allah:
On the day when Fatimah, the daughter of the Commander of the Faithful, 'Abdu'l-Malik Ibn Marwan was married, her father ruled over Al-Sham, Iraq, Al-Hijaz, Yemen, Iran, Sind, the Caucasus and the Crimea and the lands beyond the river, up to the east and over Egypt, Sudan, Libya, Tunis, Algeria, Morocco and Spain in the west. Fatimah was not only the daughter of the greatest Caliph [i.e. who ruled over the largest territory], but was also the sister of four of the most outstanding Caliphs in Islām: Al-Waleed Ibn 'Abdu'l-Malik, Sulayman Ibn 'Abdu'l-Malik, Yazid Ibn 'Abdu'l-Malik and Hisham Ibn 'Abdu'l-Malik and in addition to that, she was the wife of the greatest Caliph known to Islam-after the four rightly-guided Caliphs-the Commander of the Faithful, 'Umar Ibn 'Abdu'l-'Aziz.
On the day of her marriage, this lady-who was the daughter of a Caliph, the wife of a Caliph and the sister of four Caliphs-set out from the house of her father and headed to the house of her husband, weighed down by the most valuable jewellery possessed by any woman on the face of the earth. It was said that these jewels included the earrings of Maryah, which were famed in history and which were written about by poets. These alone were equivalent in value to a treasure trove. And it goes without saying that the wife of 'Umar Ibn 'Abdu'l-'Aziz, when she was in her father's house, lived a life of luxury, unequalled by any other woman on earth at that time. If she had continued to live such a life in the house ofher husband, her stomach would have been filled every day and every hour with the fattiest, highest quality and most expensive of foods and she would have pampered herself with every kind of luxury known to man that she was able to.
However, I may reveal to you something unknown to most people, which is that a life of splendour and luxury can be harmful to a person's health, for while the moderate people enjoy good health, this [luxurious] life might cause her to be afflicted by resentment, envy and dislike from the poor and needy. In addition to this, no matter what kind of life we lead, if it is habitual, it becomes boring and those who enjoy luxury to excess are afflicted by feelings of want when their souls search for something beyond that, but do not find it. While those who live moderate lives are preoccupied with improving their situation. They may achieve that whenever they wish to, though they may have freed themselves by choice from that and all other luxuries, in order that they may rise above it and be not enslaved by the desire for them. It was for this reason that Caliph 'Umar Ibn 'Abdu'l-'Aziz-at a time when he was the most powerful ruler on earth - chose to live on a meagre household income of a few dirhams a day and his wife-who was the daughter of a Caliph and the sister of four Caliphs -accepted that and she was happy with it. For she had experienced contentment and enjoyed the sweetness of moderation. This enjoyment and sweetness became finer to her and more pleasing to her soul than all the splendour and luxury that she had known previously.
In fact, her husband suggested to her that she rise above childish mentality and abandon the games and vain things with which she had formerly adorned her ears, her hair and her wrists, which neither nourish nor avail against hunger - and which, if sold, would fill the stomachs of men, women and children. She agreed to this and took rest from the weight of the gold, jewels and pearls that she had carried with her from the house of her father, sending it to the Muslim Treasury. | 575 |
| 12 | The Appropriate Age for Marriage
Q: What is the appropriate age for a woman and man to get married; as some girls do not consent to marriage from those older than them in age. And likewise some men do not marry those older than them in age, we hope that you will answer this question, may Allaah reward you with good.
A: I advise the young girls not to refuse a man because of him being older, for example if he was older than her by ten years or twenty years or thirty years – this is not a valid excuse.
The Prophet sallAllaahu alaihi wa sallam married Aaishah and he was fifty-three years old, and she was nine years old; so being older does not harm.
So there is no problem if the woman were to be older and similarly there is no problem if the husband was older, as the Prophet sallAllaahu alaihi wa sallam married Khadeejah radiyallAllaahu anhaa and she was forty while he was twenty five, before he received revelation. Meaning she was older than him by fifteen years, may Allaah be pleased with her.
Then he married Aaishah radiyallaahu `anhaa while she was young; six or seven years, and entered upon her (consummated the marriage) when she was nine years old and he was fifty-three years old.
Many of those who speak on radio-stations or television are averse to the idea of there being a difference between the ages of a husband and wife – all of this is wrong; this speech is not permissible for them.
What is obligatory is that the woman looks at the prospected husband, so if he is righteous and suitable then it is befitting that she consents even if he is older than her in age.
Likewise the man, it is befitting that he concerns himself with a righteous, religious woman even if she is older than him – as long as she is young and fertile.
In all, age should not be used as an excuse and should not be a fault, as long as the man is righteous and the woman is righteous.
May Allaah rectify all our affairs.
📚 [‘Fataawaa al-Mar.ah’, Verdicts Relating to Women, pg. 54, Shaykh Ibn Baz] | 509 |
| 13 | The Rights of the Father upon his Son
Shaykh Ḥammād ibn Muḥammad al-Anṣārī رحمه الله mentioned a narration in which al-Layth ibn Sa'ad - D. 175H - رحمه الله said:
The father has ten rights over his son:
1. When he needs food, he feeds him.
2. When he needs clothing, he clothes him if he is able to and this is some of the explanations of Allāh's statement:
وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًۭا
"Behave with them kindly in the world." [31:15]
3. When one of his parents needs his service, he serves them.
4. When he calls him, he replies and attends to him.
5. When he commands him to do an affair, he obeys him as long as it is not an act of disobedience [to Allāh] or backbiting.
6. To speak with him with kind, soft, lenient speech.
7. To not address him by his name.
8. To walk behind him.
9. To love for him what he loves for himself and dislike for him what he dislikes upon himself.
10. To supplicate- for mercy for him.
📚 [مختصر الحقوق حماد الأنصاري ص ٢١٦-٢١٧]
https://t.me/Ilmunnikah | 489 |
| 14 | Shaykh Muhammad Naasirud-Deen al-Albaanee (rahimahullaah) was asked the question:
“If a girl has reached the proper age for getting married, can her guardian force her to get married?”
He replied:
It is not permissible for the guardian of a girl’s affairs to force her into getting married. So if the girl has not reached the proper age and has been forced into marriage, she can look for a way to dissolve this marriage after having reached the age of comprehension and maturity.
This is because there was a girl who was forced into marriage during the time of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam).
After the marriage, she went to the Messenger (sallallaahu ‘alayhi wa sallam) and said to him: ‘O Messenger of Allaah! My father has married me to a man that I dislike, in order to raise his own status.’
So the Messenger (sallallaahu ‘ alayhi wa sallam) nullified her marriage.
Due to this, it is not permissible for a girl’s guardian to force her into marriage, regardless if she is a girl who has reached the legitimate age (of marriage) or if she is divorced or if she was married and then lost her husband. Rather, it is only required of him to direct her towards that which is most beneficial for her in her affairs of this world and the hereafter.
The Prophet (sallallaahu ‘alayhi wa sallam) said: “There is no marriage except with (the permission of) a guardian and (the presence of) two trustworthy witnesses.” Collected by al- Bayhaqee from the hadeeth of ‘Imraan and ‘ Aa’ishah; classed as saheeh by al-Albaanee in Saheeh al-Jaami’, no. 7557.
And he (sallallaahu ‘alayhi wa sallam) also said: “Do not force your women [to get married], but rather, get their consent.”
And he (sallallaahu ‘alayhi wa sallam) said: “Her silence is her consent.” Collected by Muslim, 1421.
These are etiquettes and conditions that must be adhered to. However, at times there occurs something that opposes the divine legislation, such as when the father prevents his daughter and delays her marriage because of a materialistic ambition; or because the man proposing marriage to her is poor, and due to this, his status will not be elevated. And so the girl remains without a husband. In this situation, the divine legislation has permitted her to marry herself because the Messenger (sallallaahu ‘alayhi wa sallam) has said: “Any woman who marries herself without the permission of her guardian, her marriage is invalid, her marriage is invalid, her marriage is invalid. But if they differ then the authoritative figure [sultaan] is the guardian of one who has no guardian.”
Therefore, this girl - whose father has prevented her marriage due to an obvious materialistic reason - may take her case to a legitimate judge. So he will investigate the guardian of the girl’s affairs and interrogate him as to the reason why he is preventing her (from getting married).
So if he hears a legitimate reason from him, such as the man intending marriage is an innovator or he doesn’t pray or that he drinks alcohol, then the judge cannot oppose him in this. But if he hears illegitimate reasons from him, then at that point, the judge can assume guardianship of her marriage.
📚 (al-Asaalah Magazine, question #45
issue #6)
➖➖➖➖➖
Book: The Concise Manual of Marriage: Questions and Answers from the Scholars of Ahlus-Sunnah, Both Past and Present on the Topic of Marriage
By Shaykh Muhammad Ibn Saalih al-’Uthaymeen [d. 1421]
Including Commentary from other Scholars of Ahlus-Sunnah wal-Jama’aah – Past and Present | 615 |
| 15 |  没有文字... | 768 |
| 16 |  没有文字... | 854 |
| 17 |  没有文字... | 853 |
| 18 |  没有文字... | 955 |
| 19 |  Her mother incites her against her husband
Shaykh Salih al-Fawzan حفظه الله | 1 005 |
| 20 |  没有文字... | 1 028 |
