Ilm un Nikah

[6] Before you blame others... Ask Yourself! 🎙Shaykh Aziz bin Farhan al Anizi حفظه الله

[5] Don‘t let comparison steal your peace. 🎙Shaykh Aziz bin Farhan al Anizi حفظه الله

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I advise all my dear brothers and sisters who have, within their households, a loved one afflicted with a severe illness, a debilitating disease, paralysis, a physical disability, a neurological condition, an intellectual disability, or any affliction that has rendered them dependent upon the care and assistance of others: Fear Allāh concerning them, honour them, show them mercy, and consider their presence in your lives an opportunity to draw nearer to your Lord. Do not regard them merely as a responsibility that weighs heavily upon your shoulders, nor allow the difficulties of caring for them to blind you to the tremendous opportunities for reward that Allāh has placed before you. For what you may perceive as a burden could, through your patience, sincerity, and kindness, become one of the greatest provisions you send forth for the Day when you will stand before Allāh. Reflect, my dear brothers and sisters, upon a beautiful incident that occurred during the lifetime of the Messenger of Allāh ﷺ, an incident containing a tremendous lesson for every Muslim, particularly those who have been entrusted with the care of the weak and vulnerable. Muṣʿab ibn Saʿd narrated that his father, Saʿd ibn Abī Waqqāṣ رضي الله عنه, perceived that he possessed an advantage over those who were weaker than himself. Saʿd was a noble Companion, a courageous warrior, and a man distinguished by his strength and bravery. Yet when the Prophet ﷺ became aware of this perception, he directed his attention towards a reality that many people overlook, saying: «هَلْ تُنْصَرُونَ وَتُرْزَقُونَ إِلَّا بِضُعَفَائِكُمْ؟» “Are you granted victory and provision except through your weak?” Ṣaḥīḥ al-Bukhārī (2896). SubḥānAllāh! Contemplate the profound wisdom contained within these few words. The Prophet ﷺ was teaching Saʿd that strength, courage, physical ability, and worldly accomplishments are not the only means through which Allāh grants His servants goodness. Indeed, among the weak are those whose sincere supplications, humility before Allāh, devotion, and complete dependence upon Him become causes through which He grants victory and provision. How remarkable it is that the strong may look towards the weak and imagine themselves superior because of their strength, while those very people whom they regard as insignificant may possess a virtue with Allāh that they themselves have not attained! O my dear brothers and sisters, how many homes contain an elderly mother who can no longer walk without assistance, a father whose strength has been consumed by illness, a brother whose limbs have been rendered motionless by paralysis, a sister whose body is weakened by a chronic disease, or a child whose disability has left them dependent upon others for their most basic daily needs? How many are unable to feed themselves, dress themselves, communicate their needs, or perform the simplest tasks without someone extending a helping hand? Do not look upon them with contempt, impatience, or resentment. Do not allow their dependence upon you to make you imagine that you are superior to them. Rather, remember that the Lord who granted you strength is the very Lord who has tested them with weakness. The One who enabled you to walk could have tested you with paralysis. The One who granted you the ability to speak could have tested you with an inability to communicate. The One who blessed you with health could have placed you upon a bed of illness, entirely dependent upon another person’s mercy. What, then, gives any of us the right to look down upon those whom Allāh has tested differently from ourselves? And know, my dear brothers and sisters, that caring for such a person can be a tremendous and profitable trade with Allāh, provided that you seek His Face and His reward.

Filthy Silk It is reported that a shaykh (older man) once came and greeted ‘Alī – Allāh be pleased with him, wearing a cloak decorated with silk at the front. He said to the man, What is this filth under your beard? The man looked around and said, I do not see anything. Another man said, He means the silk embroidery. The shaykh said, In that case, we will throw it away and never wear [such a thing] again.

Ibn Abī Shaybah, Al-Muṣannaf article 25187

[4] Get married and Allah will help you! 🎙Shaykh Aziz bin Farhan al Anizi حفظه الله

Marrying a second wife when the first wife does not agree Question: "Is it allowed for me to marry a second wife, without the first one knowing it? Because, my first wife will not accept it." The Shaykh responds to a remark from someone in the audience: "Why is he scared? Why?" (Laughter from audience) Shaykh: "The majority of us are somewhat scared when it comes to this matter. Don't inform the woman, or she won't even accept the narration concerning this." (Shaykh laughs) Shaykh: "Dear brother, the first woman does not have the right to prohibit you, or come between the marriage. As for you, ask yourself… 'Are you a man who sees in himself the strength to treat them justly? With a strong heart, and can you endure what you will get to hear. And making an effort to treat them justly in the first place?' Accept it then, and marry more. But if you are convinced that you can't do this, or you fear the bad consequences, then don't. I think if it has come to the point that you are scared to inform her about it, then the situation is serious. Yes, it is for you to be gentle in behavior toward her. And comfort her with the right words. Try to get her in the right mood, and make her happy by buying something for her etc. If it is the case that she still rejects it, and you are not able to come to the point that she agrees with it; it isn't obligatory that she agrees with it. Yes." Shaykh continues: "And revive this Sunnah! The women of the believers are sitting at home. The age to get married has passed. And in some houses there are 10 women, of which some have reached 40 or 50 and still aren't married. And we have imitated the West (in this regard). And we keep hearing their bad characters, and the confusion that they incite, to stop the polygamous marriage. And Allah says: {Marry women of your choice, two or three or four.} Allah started by saying, 'with 2 (women).' That is why our Shaykh Ibn Baaz (May Allah have mercy on him) said, and he has Predecessors (Salaf) in this matter, he said: "(That) the principle is to do polygamy." And that it is only waived if you fear what? For not treating them justly." Shaykh Saalih as-Suhaymee, may Allah preserve him Reference: Question was asked during a lesson in the Prophet's Masjid, translation taken from Youtube video.

Therefore, had it been allowed for men to marry more than four women at the same time, the Prophet (sallallaahu 'alayhi wa sallam) would have allowed Ghaylaan to keep more than four of his wives since they all embraced Islam with him. Since the Prophet (sallallaahu 'alayhi wa sallam) commanded him to keep just four of them and divorce the rest, this indicated that men are not allowed to keep more than four wives at a time, under any circumstances. If this was the case concerning those who already had more than four wives upon embracing Islam, then this ruling applies even more so to marrying more than four (for the Muslim who currently has four or less). ³⁷ Collected by Imaam Abu Daawood, "The Book of Divorce," #2241 ³⁸ Translator's note: It is related from 'Urwah Ibnuz-Zubayr that 'Aa'ishah, the wife of the Prophet (sallallaahu 'alayhi wa sallam), informed him that there were four types of marriage in the (days of Jaahiliyyah). 1. There was the first type of marriage which is still practiced by people today, in which a man asked another man for his ward or daughter, paid her dower and then married her. 2. The second type was that a man would say to his wife after she was pure from her period, "Send for so-and-so and have intercourse with him." Her husband would stay away from her and not have sexual relations with her until she became pregnant by that man with whom she was sleeping. When it was clear that she was pregnant, her husband would sleep with her if he wished. He did that out of the desire for a child of noble descent. This marriage was called al-Istibdaa.' 3. Another type of marriage was that a group of less than ten men would go to the same woman and all have intercourse with her. If she became pregnant and gave birth, some days after the birth, she would send for them, and none of them could refuse to come. When they were gathered together before her, she would say to them, "You know what you did. I have given birth. It is your son, so-and-so!" She would name whichever of them she wanted to name, and her child would be attributed to him and the man could not deny that. 4. The fourth type of marriage was that many men would go to a woman who would not refuse whoever came to her. She was a prostitute. They (prostitutes) used to set up flags at the doors as signs. Whoever wanted could go to them. If one of them became pregnant, when she gave birth, they (the men) would be brought together and they would call the physiognomists who would then attach the child to the one they (the physiognomists) thought was the father. He (the child) would be ascribed to him and called his son. None of them could reject that. When Muhammad, may Allah bless him and grant him peace, was sent with the truth, he abolished all of the marriages of Jahiliyyah except the marriage practiced by people today." (Saheehul-Bukhaaree, vol. 7, pg. 44, hadeeth #58) Consider this website which promotes the second type of marriage' today. They are in the business of sperm banking. *The Concise Manual of Marriage:* Section 6: The Permissibility of Plural Marriage Shaykh Muhammad Ibn Saalih al-'Uthaymeen [d. 1421] Including Commentary from other Scholars of Ahlus-Sunnah wal-Jama'aah - Past and Present https://t.me/Ilmunnikah

The Permissibility of Plural Marriage 🏡🏡🏡🏡

For an individual to be unrestricted in the number of women which he can wed is a matter that will lead to disorder, oppression and incapability to fulfil the rights of the wives. However, the limiting of the man to one wife (only) can potentially result in evil and the fulfilment of lust through prohibited avenues. The Legislator (ash-Shaari') has therefore made multiplicity of wives (up to four) permissible for mankind. This is permissible for the one who is able to establish equity and fairness (amongst them), by fulfilling their rights and that he may fulfil his need to have more than one (lawfully). Allaah the Most High says: (فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَى وَثُلَثَ وَرُبَعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً ) ...then marry [other] women of your choice, two or three or four and if you fear that you will not be able to deal justly then only one... [Sooratun-Nisaa', 4:3] In the time of the Prophet (sallallaahu 'alayhi wa sallam) a man called Ghaylaan ath-Thaqafee³⁶ (radiyallaahu 'anhu) accepted Islaam and had ten wives. So the Prophet (sallallaahu 'alayhi wa sallam) ordered him to choose four and separate (divorce) the rest. Qays Ibnul-Haarith (radiyallaahu 'anhu) said: "I embraced Islaam whilst having with me eight wives, so I went to the Prophet (sallallaahu 'alayhi wa sallam) and mentioned to him [my case] he said: 'Keep four of them."³⁷

💠 The Benefits of Multiple Marriages and the Wisdom in Limiting Them (to four)

1) He may have a need in some cases. For instance, the wife may be very old or sick or if he restricts himself with her only he may not be able to keep himself chaste. And if she has children from him and he keeps her, he will fear difficulty for himself by abandoning the marriage or perhaps he fears committing adultery and if he divorces her, she would then be separated from her children. Thus, this problem is not solved except by polygamy.³⁸ 2) That marriage is a cause of strengthening the ties of relations between people, thus Allaah, the Most High, has made it a copartner to lineage. He, the Most Lofty says: (وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا ) And it is He who has created man from water, and has appointed for kindred by blood and kindred by marriage. [Sooratul-Furqaan, 25:54] Hence, plural marriage helps to create bonds between many families, connecting them one with another and this is one of the (many) reasons which prompted the Prophet (sallallaahu 'alayhi wa sallam) to marry a number of women. 3) It results in protecting a large number of women, establishing their needs with regards to maintenance, housing, many children and an increased progeny; and this is a matter required by the All-Wise Lawmaker. 4) There are some men who possess strong desire and one (woman) may not be enough, fearing adultery, he protects his chastity. At the same time, he wishes to fulfil his sexual needs by permissible enjoyment. Hence, it is from the mercy of Allaah, the Most High that He permitted for His creation plurality in a safe and sound way. ³⁶ Al-Imaam Ibn Katheer in his comments of this aayah said: When "Umar heard news of this, he said to Ghaylaan, I think that the devil has conveyed to your heart the news of your imminent death. from what the devil hears during his eavesdropping. It may as well be that you will not remain alive but for a little longer. By Allaah! You will. take back your wives and your money, or I will take possession of this all and will order that your grave be stoned as was the case of the grave of Abu Righaal from Thamud, who was saved from their fate because he was in the Sacred Area. But when he left it, he was tormented like they were.' Thus, (the great Imaams) ash-Shaafi'ee, at-Tirmidhee, Ibnu Maajah, ad-Daaraqutnee and al-Bayhaqee collected this hadeeth up to the Prophet's (sallallaahu 'alayhi wa sallam) statement, "Choose any four of them." Only al-Imaam Ahmad collected the full version of this hadeeth.

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

Having Disapproval For One Who Takes More Than One Wife:

Sheikh Saalih Alish-Sheikh بسم الله الرحمن الرحيم This is from the calamities that the enemies of the Islamic Legislation have made apparent, as the allowance of polygyny (i.e. multiple wives) is legislatively prescribed. Whatever is similar to that is met with submission, willful compliance, and acceptance. As for having disapproval for he who acquires two wives or more, this does not emanate from anyone except an ignoramus or one who is affected by a doubt hurled into his heart by followers of desires through their different means. Allah says: فانْكحوا ما طاب لكم من النساء مثنى و ثلاث و رباع فإنْ خفتم ألاّ تعدلوا فواحدة “Then marry whatever you desire from women, two (women), three (women), or four (women if you so choose and desire that), and if you fear that you cannot be just, then (marry) one…” Allah’s Messenger -sallahu alayhi wa sallam- married more than one, likewise a large number of Companions. Therefore, polygyny is lawful and allowed, and perhaps it is recommended in a case of he who is not sufficed with one wife and craves multiple wives. Source: المنظار في بيان كثير من الأخطاء الشائعة Translated by Najeeb ibn Yusuf Al Anjelesi http://pureislaam.com/2019/12/25/having-disapproval-for-one-who-takes-more-than-one-wife-sheikh-saalih-alish-sheikh/

What Is the Ruling on Removing a Foetus from Its Mother’s Womb If Signs of Death Appear upon Her? Question: What is the ruling on removing the foetus from its mother’s womb if signs of death appear upon her, whether this concerns a human being or an animal? The Imām and Muḥaddith, Muqbil ibn Hādī al-Wādiʿī (may Allah have mercy upon him), answered: She should be left until she dies, then the foetus should be removed, because it is not certain that she will die. How many people have doctors judged to be dying, and how many others have their families despaired of, then after that Allah, Glorified and Exalted, cured them. So she should be left until she dies. People know this. I was even informed that some of those who do not know the evidences may take an iron rod, or something similar, and strike the foetus until it dies while it is still inside her. What is obligatory is that it be removed, and that an incision be made for it and it be taken out, but only after she has died. And some of them said that this is what is meant by His statement: ﴿يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ﴾ “He brings the living out of the dead.” [Sūrah al-Rūm: 19] Fatwas Related to the Menstruating, Pregnant, and Postnatal Woman 📚 Al-Ajwibah al-Wādiʿiyyah ʿalā al-Asʾilah an-Nisāʾiyyah, p. 43. #Fatwas_Related_to_the_Menstruating_Pregnant_and_Postnatal_Woman https://t.me/RulingsofWomen

Can A Woman Pray With The Imam At The Haram From The Hotel Room? - Shaykh Sulayman Ar-Ruhayli حفظه الله

Allah commands in surah al-Nisa': [ يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ] O you who have believed, always be steadfast in upholding justice, bearing witness for Allah's sake even if it be against your own selves or your parents of your relatives. Whether they be rich or poor, Allah's has more right over them. So do not follow desires, lest you not be just. And if you distort or refuse to testify, Allah is intimately aware of what you do. [135] Commenting on this, al-Shawkani wrote: [ذكر الأبوين لوجوب برهما وكونهما أحب الخلق إليه ، ثم ذكر الأقربين ؛ لأنهم مظنة المودة والتعصب ، فإذا شهدوا على هؤلاء بما عليهم فالأجنبي من الناس أحرى أن يشهدوا عليه . ] Allah mentions the parents here because they are the most beloved people and one has a duty to be good to them. He then mentions relatives because they are the one's most likely to have a person's love and loyalty. So if one can bear witness against these ones for what they have done, then of course he would also bear witness against a stranger. [Fath al-Qadeer 1/335]