Don’t ignore your wives, beautify yourself for them and give them time

Don’t ignore your wives, beautify yourself for them and give them time.

1. When prophet peace be upon him saw wife of Uthman bin maz’oon in a shabby state.

2. Advice to Abdullah bin Amr by Prophet peace be upon him.

3. When Salman saw wife of Abu darda in shabby state.

4. Ibn Hajr al asqalani commented

5. Advice of ibn Abbas.

6. Advice of Muhammad bin hanafiyah (son of Ali bin abi talib).

7. Advice of al Qurtubi and other scholars.

8. Saying “I Love you” to your wife and sahaba.

9. Sahaba used to fear that if they say something even unintentionally to their wives, Allah will reveal verses against them.

10. Commentary of scholars on above.

 

1. When prophet peace be upon him saw wife of Uthman bin maz’oon in a shabby state.

Imam Ahmad narrated:

عن عائشة، زوج النبي صلى الله عليه وسلم قالت: دخلت علي خويلة بنت حكيم بن أمية بن حارثة بن الأوقص السلمية وكانت عند عثمان بن مظعون قالت: فرأى رسول الله صلى الله عليه وسلم بذاذة هيئتها، فقال لي: ” يا عائشة، ما أبذ هيئة خويلة؟ ” قالت: فقلت: يا رسول الله، امرأة لا زوج لها يصوم النهار، ويقوم الليل فهي كمن لا زوج لها، فتركت نفسها وأضاعتها، قالت: فبعث رسول الله صلى الله عليه وسلم إلى عثمان بن مظعون فجاءه، فقال: ” يا عثمان، أرغبة عن سنتي؟ ” قال: فقال: لا والله يا رسول الله، ولكن سنتك أطلب، قال: ” فإني أنام وأصلي، وأصوم وأفطر، وأنكح النساء، فاتق الله يا عثمان، فإن لأهلك عليك حقا، وإن لضيفك عليك حقا، وإن لنفسك عليك حقا، فصم وأفطر، وصل ونم ”

From Aisha, the wife of the Prophet Muhammad (peace be upon him), she said: Khawilah bint Hakim bin Umayyah came to me while she was wife of Uthman bin Maz’oon. The Prophet (peace be upon him) sae her in a state of dishevelment and asked me, “O Aisha, what is the matter with Khawilah’s appearance?” I replied, “O Messenger of Allah, she is like a woman who has no husband, her husband fasts during the day and stands in prayer at night, and she is as if she has no husband. She has neglected and wasted herself.” Aisha continued, “So the Messenger of Allah (peace be upon him) asked for Uthman bin Mazh’un, and when he came, the Prophet asked him, ‘O Uthman, have you neglected my sunnah?’ Uthman replied, ‘No, by Allah, O Messenger of Allah, but I seek to follow your sunnah.’ The Prophet (peace be upon him) said, ‘Indeed, I sleep and I pray, I fast and I break my fast, and I marry women. So, fear Allah, O Uthman, for your family (wife) has rights upon you, your guests have rights upon you, and your own self has rights upon you. So, fast and break your fast, pray and sleep.'”

Musnad Ahmad 6/269 this chain is hasan as per shoaib al arnaoot.

 

2. Advice to Abdullah bin Amr by Prophet peace be upon him.

Narrated ‘Abdullah bin ‘amr bin Al-‘As: Allah’s Apostle said to me, “O ‘Abdullah! Have I not been informed that you fast during the day and offer prayers all the night.” ‘Abdullah replied, “Yes, O Allah’s Apostle!” The Prophet said, “Don’t do that; fast for few days and then give it up for few days, offer prayers and also sleep at night, as your body has a right on you, and YOUR WIFE HAS A RIGHT ON YOU, and your guest has a right on you. ..(Bukhari Book #31, Hadith #196)

 

3. When Salman saw wife of Abu darda in shabby state.

Narrated Abu Juhaifa:

The Prophet (peace be upon him) made a bond of brotherhood between Salman and Abu Ad-Darda.’ Salman paid a visit to Abu Ad-Darda’ and found Um Ad-Darda’ dressed in shabby clothes and asked her why she was in that state. She replied, “Your brother Abu Ad-Darda’ is not interested in (the luxuries of) this world.”

Then the hadith states

Salman told Abu Ad-Darda’, “Your Lord has a right on you, your soul has a right on you, and your family has a right on you; so you should give the rights of all those who has a right on you.” Abu Ad- Darda’ came to the Prophet (peace be upon him) and narrated the whole story. The Prophet (peace be upon him) said, “Salman has spoken the truth.”

[Sahih al-Bukhari 1968]

 

4. Ibn Hajr al asqalani commented:

وفي هذا الحديث من الفوائد مشروعية المؤاخاة في الله ، وزيارة الإخوان والمبيت عندهم ، وجواز مخاطبة الأجنبية ، والسؤال عما يترتب عليه المصلحة وإن كان في الظاهر لا يتعلق بالسائل ، وفيه النصح للمسلم وتنبيه من أغفل ، وفيه فضل قيام آخر الليل ، وفيه مشروعية تزين المرأة لزوجها ، وثبوت حق المرأة على الزوج في حسن العشرة ، وقد يؤخذ منه ثبوت حقها في الوطء لقوله : ” ولأهلك عليك حقا ” ثم قال : ” وائت أهلك ” وقرره النبي – صلى الله عليه وسلم – على ذلك . وفيه جواز النهي عن المستحبات إذا خشي أن ذلك يفضي إلى السآمة والملل وتفويت الحقوق المطلوبة الواجبة أو المندوبة الراجح فعلها على فعل المستحب المذكور ،

Following are the things which are proven from this hadith:

1. Brotherhood for Allah is proven from this hadith.

2. To visit the brothers.

3. Staying night at his home.

4. To talk with non Mahram (if necessary)

5. To benefit each other.

6. The virtues of Qiyam at the last part of night.

7. That the wife should beautify herself for husband.

8. The rights of a wife over her husband

9. To stop (the brother) from the Mustahab things, if those mustahbaat are the reason of leaving the Rights and obligations. [Fath al Bari under the hadith 1968]

 

5. Advice of ibn Abbas.

Ibn Abbas ra said:

إنِّي لأحبُّ أن أتزيَّنَ للمرأةِ كما أحبُّ أن تتزيَّنَ ليَ المرأةُ ، لأنَّ اللَّهَ يقول : وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ

“I love that I beautify myself for my wife just like I love that she beautifies herself for me.” Allah says: “And due to the wives is similar to what is expected of them, according to what is reasonable.” [al musannaf Ibn abi Shayba 19608, Ahmad Shakir said: The chain is Authentic in Umda tul Tafsir an Hafid Ibn Kathir 1/277]

 

6. Advice of Muhammad bin hanafiyah (son of Ali bin abi talib).

al Qurtubi said:

. قال يحيى بن عبدالرحمن الحنظلي: أتيت محمد بن الحنفية فخرج إلي في مِلْحَفَة حمراءَ ولِحيتُه تقطُر من الغَالِية، فقلت: ما هذا؟ قال: إن هذه المِلحفة ألقتها علي امرأتي ودهنْتني بالطِّيب، وإنهن يشتهين منا ما نشتهيه منهن،

Yahya bin Abdul Rahman al Hanzala said: I went to Muhammad bin Hanafiya and he came out wearing a red shawl and his beard was full of fragrance, I asked him about it, he replied: this shawl is given to me by my wife and she wore me fragrance. They (the wives) desire same from us as we desire for them. (end quote)

 

7. Advice of al Qurtubi and other scholars.

al Qurtubi commented:

فأمر الله سبحانه بحسن صحبة النساء إذا عقدوا عليهنّ لتكون أْدْمَةُ ما بينهم وصحبتهم على الكمال، فإنه أهْدأُ للنفس وأَهْنَأ للعيش. وهذا واجب على الزوج ولا يلزمه في القَضَاء. وقال بعضهم: هو أن يتصَنّع لها كما تتصنَع له.

. قال يحيى بن عبدالرحمن الحنظلي: أتيت محمد بن الحنفية فخرج إلي في مِلْحَفَة حمراءَ ولِحيتُه تقطُر من الغَالِية، فقلت: ما هذا؟ قال: إن هذه المِلحفة ألقتها علي امرأتي ودهنْتني بالطِّيب، وإنهن يشتهين منا ما نشتهيه منهن، وقال ابن عباس رضي الله عنه: إني أحِب أن أتزينّ لامرأتي كما أحِب أن تتزينّ المرأة لي. وهذا داخل فيما ذكرناه.

Allah ordered to be good to women, when doing nikah with them so that the relation remains the best. This is relaxing for the Nafs and the life becomes happier. And this is obligatory upon the husband and there is no blame [on him] in [adopting a] concession. Some (scholars) said: “A Man should beautify himself for his wife, like his wife beautify herself for her husband”.

(end quote)

 

8. Saying “I Love you” to your wife and sahaba.

Ibn Maeen Narrated:

ابراهيم قال: “كانوا يقولون قول الرجل لإمرأته: إنى احبك طرف من السحر”.

Ibraheem said: They (Sahaba and tabiyeen) said, saying I love you to your wife is type of a magic.

تاريخ ابن معين – رواية ابن محرز (2/ 63)

 

9. Sahaba used to fear that if they say something even unintentionally to their wives, Allah will reveal verses against them.

 

Ibn Maja Narrated, Ibn ‘Umar said:

ابْنِ عُمَرَ، قَالَ كُنَّا نَتَّقِي الْكَلاَمَ وَالاِنْبِسَاطَ إِلَى نِسَائِنَا عَلَى عَهْدِ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ مَخَافَةَ أَنْ يُنْزَلَ فِينَا الْقُرْآنُ فَلَمَّا مَاتَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ تَكَلَّمْنَا

“We used to be guarded in our speech even with our wives at the time of the Messenger of Allah (ﷺ), fearing that Qur’an may be revealed amongst us, but when the Messenger of Allah (ﷺ) died, we began to speak freely.”

Grade: Sahih (Darussalam)

Reference : Sunan Ibn Majah 1632

10. Commentary of scholars on above.

Ibn Habeerah said:

: (في هذا الحديث من الفقه أن الرجل الصالح على ما كان من صلاحه في دينه فهو ينبسط إلى أهله، وأنهم كانوا في زمان رسول الله – صلى الله عليه وسلم – يخافون أن يفضي بهم ذلك الانبساط إلى بعض ما لا يسوغ فينزل القرآن في الواحد منهم. على أن انبساط الرجل إلى زوجته من مداعبة ولعب يظهر لها به رغبته فيها وحبه إياها مباح، وهو فيما أرى إذا حسن القصد به عبادة إن شاء الله

In this hadith, there is a jurisprudential aspect that a righteous man, based on his righteousness in religion, shows affection towards his family. During the time of the Prophet Muhammad (peace be upon him), they were cautious that this affection would lead to inappropriate behavior, which could result in the revelation of the Quran concerning one of them. However, it is permissible for a man to show affection to his wife through playful and affectionate gestures, expressing his desire and love for her, as long as his intentions are good and it is done within the boundaries of permissible acts. This can be considered an act of worship, if done with the intention to please Allah.

Reference: “Al-Ifsah fi Ma’ani al-Sahah” (4/241-242)

Imam Bukhari narrated under Kitab an-Nikah

بَابُ الْوَصَاةِ بِالنِّسَاءِ

Chapter: The exhortation of taking care of the women.

 

Sahabiyaat were not lazy, they were fit

Sahabiyaat were fit.

Names of some Sahabiyat who killed roman fighters.

Ibn Kathir said:

وقد قاتل نساء المسلمين في هذا اليوم وقتلوا خلقا كثيراً من الروم، منهن: خولة بنت الأزور, وخولة بنت ثعلبة الأنصارية وكعوب بنت مالك بن عاصم, وسلمى بنت هاشم, ونعم بنت فياض, وهند بنت عتبة بن ربيعة, ولبنى بنت جرير الحميرية, وعفيرة بنت غفار, وسعيدة بنت عاصم الخولاني.

On this day (of Yarmuk) The women of Muslims fought and killed many of the Romans, among them are:

Khawla bint al Azwar

 

Khawla bint al Tha’laba al Ansariya

 

Ka’ub bint Malik bin Asim

 

Salma bint Hashim

 

N’am bint Fayaz

 

Hind bint Atba bin Rabi

 

Lubna bint Jareer al Humariya

 

Afira bint Ghaffar

Saeeda bint Asim al Khawlani

(al Bidaya wall Nihaya الجزء السابع/وقعة اليرموك)

Asma bint Yazeed killed 9 Roman fighters on the day of Yarmuk.

It is mentioned in Majma al Zawaid

عن مهاجر أن أسماء بنت يزيد بن السكن بنت عم معاذ بن جبل قتلت يوم اليرموك تسعة من الروم بعمود فسطاط . رواه الطبراني ، ورجاله ثقات .

She grabbed a tent pole on the day of Yarmuk and killed nine Romans.

Narrated by at-Tabarani and its narrators are trustworthy.

(Majma al Zawaid 15420, chapter on the virtues of Asma bint Yazeed, Siyar A’lam an-Nubala under the biography of Asma bint Yazeed.)

Nusaybah bint Ka’ab al Ansaariyah Umm Umarah

Dhahabi said about Nusaybah.

أم عمارة

نسيبة بنت كعب بن عمرو بن عوف بن مبذول .

الفاضلة المجاهدة الأنصارية الخزرجية النجارية المازنية المدنية… شهدت أم عمارة ليلة العقبة ، وشهدت أحدا ، والحديبية ، ويوم حنين ، ويوم اليمامة ، وجاهدت ، وفعلت الأفاعيل..

خرجت تسقي ، ومعها شن ، وقاتلت ، وأبلت بلاء حسنا . وجرحت اثني عشر جرحا…

 

وكانت تراها يومئذ تقاتل أشد القتال ، وإنها لحاجزة ثوبها على وسطها ، حتى جرحت ثلاثة عشر جرحا ؛ وكانت تقول : إني لأنظر إلى ابن قمئة وهو يضربها على عاتقها – وكان أعظم جراحها – ، فداوته سنة . ثم نادى منادي رسول الله صلى الله عليه وسلم : إلى حمراء الأسد ، فشدت عليها ثيابها ، فما استطاعت من نزف الدم رضي الله عنها ورحمها .

Umm Umarah

Nusaybah bint Ka’ab bin Amr bin Awf bin mabzool.

The virtuous, Mujahidah, al-Ansariyya al-Khazrajiyah al-Mazaniya al-Madaniyyah.

Umm Amarah witnessed the night of Aqaba, Uhud, Hudaybiyah, the day of Hunayn, and the day of Yamama, and she did Jihad..

Nusaybah (at the time of Uhud) went out to give water (to thirsty fighters, faced by kuffar) and killed them and did great job and got 12 wounds (that moment)..

And you would see her on that day fighting fiercely, and she would hold her garment to her waist until she was wounded thirteen times (in total).

Siyar A’laam an Nubala 2/278

Umar bin al Khattab and Big tummies

Umar bin al Khattab and Big tummies.

1. Al Alusi mentioned:

وأخرج أبو نعيم عن عمر بن الخطاب رضي الله تعالى عنه قال:

إياكم والبطنة من الطعام والشراب فإنها مفسدة للجسد مورثة للسقم مكسلة عن الصلاة وعليكم بالقصد فيهما فإنه أصلح للجسد وأبعد من السرف وإن الله تعالى ليبغض الحبر السمين وإن الرجل لن يهلك حتى يؤثر شهوته على دينه.

It is narrated by Abu Nuaym from Umar bin al Khattab RadhiAllahanho that he said:

” Oh people! Beware of developing a fat belly as a result of over eating and drinking because it spoils the body, makes you unhealthy and makes you lazy in your prayers, rather upon you is to be careful about your intake because that is better for your body and far from extravagance. And Allah does not like the overweight / Fat body (due to eating a lot), and a man does not perish untill his desires to get better of him overcoming his commitment to the deen! ”

Ruh al Ma’ani under surah al Araaf verse 31, who quoted from Abu Nuaym, it is mentioned in حياة السلف بين القول والعمل page 576 from Ibn Abi Duniya.

2. Ibn Rajab Hanbali said:

وَعَنْ بَعْضِ الْعُلَمَاءِ قَالَ: إِذَا كُنْتَ بَطِينًا، فَاعْدُدْ نَفْسَكَ زَمَنًا حَتَّى تَخْمُصَ.

Some scholars said, if you have big stomach, you should consider yourself disabled until you become slim.

Jami Uloom wal hikam page 519

3. Umar bin al Khattab vs people of the city Asfaan and Ibn Zubair.

عن ابن الزبير قال: إن عمر لما كان عمر بالمخمص من عسفان استبق الناس فسبقهم عمر، فانتهزت فسبقته، فقلت: سبقته والكعبة ثم انتهز الثانية، فسبقنى فقال: سبقته والله ثم انتهزت فسبقته، فقلت: سبقته والكعبة ثم انتهز الثالثة فسبقنى فقال: سبقته والله..

Ibn Zubayr said that ‘Umar may Allaah be pleased with him raced with people at Al-Mukhammas, in ‘Asfaan, and ‘Umar may Allaah be pleased with him won the race.

Then, the companions raced for the second time, and Ibn Az-Zubayr may Allaah be pleased with him defeated ‘Umar may Allaah be pleased with him.

[Abdur-Razzaaq may Allaah have mercy upon him narrated al Musannaf 8/468, taken from Jam’e al Ahadeeth al Suyuti no. 29109, it is mentioned in دراسة نقدية في المرويات الواردة في شخصية عمر بن الخطاب رضي الله عنه page 824 that it is saheeh from the rout of Abdur Razzaq]

4. Umar bin al Khattab wrote to people of Al Sham:

Teach your children swimming and horsemanship

Durr al Munthur Surah al anfal verse 60

5. It is also famous that Umar ibn al-Khattaab رضي الله عنه saw a man with a big stomach and so said to him,

: ما هذا؟ قال: بركة من الله قال: بل عذاب

‘What’s this?’ The man replied, ‘A blessing from Allaah.’ ’Umar replied, ‘Rather a punishment.’” (end quote, the chain is not proven as per the scholars).

Presenting yourself to a righteous man or woman for marriage

Imam Bukhari made a Chapter

A woman can present herself to a righteous man (for marriage) Sahih al-Bukhari 5120

Ibn Hajr commented:

وفي الحديثين جواز عرض المرأة نفسها على الرجل وتعريفه رغبتها فيه وأن لا غضاضة عليها في ذلك ، وأن الذي تعرض المرأة نفسها عليه بالاختيار لكن لا ينبغي أن يصرح لها بالرد بل يكفي السكوت .

According to these two ahadith It is allowed for a woman to present herself to a man and (letting him know about) her wish to marry, there is nothing wrong in it… And it is not appropriate for him to reject clearly (if he don’t like the proposal), rather it is enough to remain silent. [Fath al Bari under 5121]

al Qurtubi said:

فمن الحسن عرض الرجل وليته، والمرأة نفسها على الرجل الصالح، اقتداء بالسلف الصالح

It is commendable for a man to present (his daughter or relative), and for a woman to present herself to a righteous man, this is following the example of the righteous predecessors.

Tafsir al Qurtubi Surah al Qasas verses 23-28

Great scholars were fit and excelled in fighting and Archery. 

Great scholars were fit and excelled in fighting and Archery.

1. Imam al-Shafi’i who excelled in Archery.

قال عمرو بن سواد: قال لي الشافعي: كانت نهمتي في الرمي وطلب العلم، فنلت من الرمي حتى كنت أصيب من عشرة عشرة، وسكت عن العلم، فقلت: أنت والله في العلم أكبر منك في الرمي

Amr ibn Suwaid said: Al-Shafi’i told me, “My passion was in archery and seeking knowledge. I excelled in archery to the point where I would hit the mark ten out of ten times, but I remained silent in seeking knowledge.” So I said, “By Allah, your status in knowledge is greater than your status in archery.”

سير أعلام النبلاء – الذهبي – ج ١٠ – الصفحة ١١, ” تاريخ بغداد ” ٢ / ٥٩، ٦٠، و ” حلية الأولياء ” ٩ / ٧٧، و ” آداب الشافعي “:

٢٢، و ” تهذيب الكمال “: لوحة: ١١٦١، و ” تهذيب التهذيب ” ٩ / ٢٥، ٢٦، و ” توالي التأسيس “: ٤٩ و ٦٧، و ” المناقب ” للبيهقي 2 / 127،

2. Ibn Taymiyyah

al Bazzar (688 h-749 h) said:

وَكَانَ إِذا ركب الْخَيل يتحنك ويجول فِي الْعَدو كأعظم الشجعان وَيقوم كأثبت الفرسان وَيكبر تَكْبِيرا انكى فِي الْعَدو من كثير من الفتك بهم ويخوض فيهم خوض رجل لَا يخَاف الْمَوْت

When Ibn Taymiyyah used to ride the horse, he would go into the rows of enemies like the brave warrior. He was firm against them and would say Takbeer. He would make the enemy tired because of his attacks. He would enter into the army of enemies as if there is no fear of death.

[ الأعلام العلية في مناقب ابن تيمية by al Bazzar page 67-68,Ghayat al Eemani 2/214, Ibn Taymiyyah and his students by Abdul Rasheed Iraqee page 24]

3. Teacher of Imam Bukhari the Mujahid and Hero in battlefields Abu Ishaq al Surmari.

ad-Dhahabi said:

قال غنجار : سمع محمد بن خالد وأحمد بن محمد ، قالا : سمعنا عبد الرحمن بن محمد بن جرير ، سمعت عبيد الله بن واصل ، سمعت أحمد السرماري يقول ، وأخرج سيفه ، فقال : أعلم يقينا أني قتلت به ألف تركي ، وإن عشت قتلت به ألفا أخرى ، ولولا خوفي أن يكون بدعة لأمرت أن يدفن معي

Obaidullah bin Wasil said, I heard him saying while driving out his sword, I know it with certainty that I have killed one thousand turks through this sword (I.e. in battlefield). And Were it not for my fear that it would be an innovation then I would order people to bury this sword with me.

Imam ad Dhahabi commented:

أخبار هذا الغازي تسر قلب المسلم .

The narrations about this Ghazi pleases the heart of Muslims.

Siyar A’lam an-Nubala 13/37

Next level love for mothers.

Next level love for Mothers.

1. Be dutiful to your mother, it will be compensation of the sin.

2. When a Tabiyee answered his mother louder than her voice

3. Muhammad ibn Sireen (Tabiyee) and his respect for the mother.

4. The Best deed closer to Allah is dutifulness to the mother.

5. Abu Huraira and behavior with his mother.

6. What a way of expressing love.

7. Tik tok mamas vs the great mothers of Islam.

8. Charity on the behalf of mother who died.

9. Treat your mother’s kindly.

10. Paradise is beneath her feet

 

1. Be dutiful to your mother, it will be compensation of the sin.

A man came to the Prophet (ﷺ) and said: “O Messenger of Allah! I have been afflicted by a tremendous sin. Is there any repentance for me?” He said: “Do you have your mother?” The man said: “No.” He said: “Do you have any maternal aunts?” The man said: “Yes.” He said: “Then be dutiful to them.”

Reference : Jami` at-Tirmidhi 1904

2. When he answered his mother louder than her voice

It is narrated from Abdullah bin Awn (Tabiyee).

أن أمه نادته فأجابها فعلا صوتُه صوتَها، فأعتق رقبتين .

His mother called him and he answered her in a louder voice than hers, so he freed two slaves.”

[Siyar a’lam al-Nubala, v.6, p.366].

3. Muhammad ibn Sireen (Tabiyee) and his respect for the mother.

Hafsa bint Sireen said: I have never seen my brother (Muhammad ibn Sireen) raising his voice against our mother, He would talk with her very softly.

at-Tabqaat al Kubra 7/198, chain authenticated by Sh Zybair Ali Zai, Maqalaat vol 3

4. The Best deed closer to Allah is dutifulness to the mother.

Ibn Abbas said:

“I don’t know of a deed closer to Allah, Exalted and Majestic, other than dutifulness to the mother.”

Grade : Sahih (Al-Albani)

Reference : Al-Adab Al-Mufrad

5. Abu Huraira and behavior with his mother.

When Abu Huraira entered his land, he shouted out in his loudest voice, “Peace be upon you, mother, and the mercy of Allah and His blessing!” She replied, “And peace be upon you and the mercy of Allah and His blessing.” He said, “May Allah have mercy on you as you raised me when I was a child.” She replied, “My son, may Allah repay you well and be pleased with you as you were dutiful towards me when I was old.”

Reference : Al-Adab Al-Mufrad 14

6. What a way of expressing love. Feel that you do the same with your loved one and think the loved one is doing the same.

Imam Abu Abdullah Al-Mazari Al-Asuli (RA) (530 AH) narrates that when he set out for Yemen, his mother said to him,

“I give you the promise of Allah that every night when the moon is in the middle of the sky (i.e. 13th moon), you should see towards it and observe it. I will do the same thing due to my love for you. It is possible that our sights may meet on the moon and my yearning may be relieved.”

Imam Al-Mazari (RA) said, “I fulfilled my mother’s promise by doing the same thing.” (Rawdat al-I’ilam li Ibn al-Azraq al-Gharnati: 880/2 Via Faizan Faisal.)

7. Tik tok mamas vs the great mothers of Islam.

Mother of Sufyan Thawri (d 161 h) said to him:

“Son! Seek knowledge, I will support you by sewing clothes. O my son, when you have written down ten Ahadeeth, look and see if you notice an improvement in the way you walk, in your level of patience, and in your degree of self-dignity. For if you do not see any such improvement, then know that your knowledge does not benefit you (rather there is) harm of that knowledge”.

Tareekh Jurjan : 492 via Faizan Faisal .

8. Charity on the behalf of mother who died.

Narrated Ibn `Abbas:

A man said to Allah’s Messenger (ﷺ) , “My mother died, will it benefit her if I give in charity on her behalf?” The Prophet (ﷺ) replied in the affirmative. The man said, “I have a garden and I make you a witness that I give it in charity on her behalf.”

Sahih al-Bukhari 2770

9. Treat your mother’s kindly.

Miqdam bin Ma’dikarib, may Allah be pleased with him, narrated that:

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ بَحِيرِ بْنِ سَعْدٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنِ الْمِقْدَامِ بْنِ مَعْدِيكَرِبَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ ‏ “‏ إِنَّ اللَّهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ – ثَلاَثًا – إِنَّ اللَّهَ يُوصِيكُمْ بِآبَائِكُمْ إِنَّ اللَّهَ يُوصِيكُمْ بِالأَقْرَبِ فَالأَقْرَبِ ‏”‏ ‏.‏

Allah’s Messenger said: “Allah enjoins you to treat your mother’s kindly”-three times- “Allah enjoins you to treat your fathers kindly, Allah enjoins you to treat the closest and the next closest kindly.”

Sunan Ibn Majah 3661

10. Paradise is beneath her feet

It was narrated from Mu’awiyah bin Jahimah As-Sulami, that Jahimah came to the Prophet (ﷺ) and said:

“O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice.” He said: “Do you have a mother?” He said: “Yes.” He said: “Then stay with her, for Paradise is beneath her feet.”

Reference : Sunan an-Nasa’i 3104, Al-Tabaraani (1/225/2).

Grade: Sahih by Darussalam and al Albani, and by others such as Al-Haakim (4/151) and al-Dhahabi agreed with him, as did al-Mundhiri, 3/214.

The love of sahaba, tabiyeen and great scholars with their mothers was next level.

Consent of first wife for marriage

“Consent of first wife for second marriage.

In our beloved country (Pakistan), it is necessary to obtain permission from the first wife before a second marriage. This is a temporal, local, and penal law for the protection of women’s rights. Its purpose is to close the doors of injustice and baseless complaints. In view of the circumstances and urgent needs, the current government is allowed to make some ijtihadi decisions. Registration of marriage in the constitution of our beloved country is also one of these provisions, which no school of thought objects to.”

Hurmat e Niswaan by Muhammad Ehsaan ul haq Hashmi page 74, the book is praise by kibaar scholars including Shaykh Irshad ul haq Atharee see page 11 of the book.

Umar ibn al-Khattab and Uthman ibn Affan ruled that people who had committed adultery but claimed that they did not know it was forbidden in Islam should not be punished.

Umar ibn al-Khattab and Uthman ibn Affan ruled that people who had committed adultery but claimed that they did not know it was forbidden in Islam should not be punished.

It is mentioned in al Musannaf Abdul Razzaq

باب لا حد إلا على من علمه

13642 – عبد الرزاق عن معمر عن عمرو بن دينار عن ابن المسيب أن عاملا لعمر – قال معمر: وسمعت غير عمرو يزعم أن أبا عبيدة ابن الجراح – كتب إلى عمر أن رجلا اعترف عبده بالزنا، فكتب إليه أن يسأله: هل كان يعلم أنه حرام؟ فإن قال: نعم، فأقم عليه حد الله، وإن قال: لا، فأعلمه أنه حرام، فإن عاد فاحدده.

13643 – عبد الرزاق عن ابن عيينة عن عمرو بن دينار عن ابن المسيب قال: ذكروا الزنا بالشام، فقال رجل: زنيت، قيل:

ما تقول؟ قال: أو حرمه الله، قال : ما علمت أن الله حرمه، فكتب إلى عمر بن الخطاب، فكتب: إن كان علم أن الله حرمه فحدوه ، وإن كان لم يعلم، فعلموه ، وإن عاد فحدوه

Chapter: There is no punishment except for those who know it

13642 – Abdulrazaq from Ma’mar from Amr ibn Dinar from Ibn al-Musayyab that a governor for Umar – (Ma’mar said: I heard someone other than Amr claim that it was Abu Ubaydah ibn al-Jarrah -) wrote to Umar that a man’s slave confessed to adultery, so he wrote to him to ask him: Did he know that it was forbidden? If he said: Yes, then establish the punishment of Allah upon him, and if he said: No, then teach him that it is forbidden, and if he repeats it, then punish him.

13643 – Abdulrazaq from Ibn Uyayna from Amr ibn Dinar from Ibn al-Musayyab said: They mentioned adultery in Syria, and a man said: I committed adultery, they said: What do you say? He said: Or did Allah forbid it? He said: I did not know that Allah forbade it, so he wrote to Umar ibn al-Khattab, and he wrote: If he knew that Allah forbade it, then punish him, and if he did not know, then teach him, and if he repeats it, then punish him.

[al Musannaf Abdul Razzaq 7/403-404, al Muhalla Ibn Hazam 12/107, Umar ibn al Khattab by Dr Ali Muhammad as-Salabi 286]

Qaadi Shawkani and Ibn hajr mentioned:

وعن عثمان أنهما عذرا جارية زنت وهي أعجمية وادعت أنها لم تعلم التحريم.

And it is narrated from Uthman that they acquitted a slave girl who had committed adultery who was ajmi and claimed she didn’t know about the prohibition.

(Nayl al awtar 7/272 and Talkhees al Habeer vol 4 book “Hadd al Zina” hadith no. 2059, It is mentioned in Ila al Sunan vol 11 page 470 that silence of al Hafidh Ibn hajar in Talkhees al Habeer is evidence that it is saheeh or hasan.)

 

 

10 Sayyid scholars on asking help from dead

10. Sayyid scholars on asking help from dead.

Whoever wants to win the hearts of people and still create fitna he claims to be sayyid.

 

Leaders of Isis claimed to be sayyid, King of Jordan and his wife and daughters wearing western clothes claims to be sayyid. All the fake pir of Pakistan and india, majority of the rafidhis claim to be sayyid.

I heard a rafidhi who claims to be sayyid, he said proudly, “isay nai pata sayyid k samnay kesy bat kartay hain” i.e. how dare he talk to sayyid like that, And he is the one who abuse too.

Fake Sayyids.

 

Ibn kathir said about Abu Muhammad Obaidullah who claimed to be Alwi (descendant of Ali bin Abi Talib Radhi Allahanho).

قلت: قد كتب غير واحد من الأئمة منهم الشيخ أبو حامد الأسفراييني، والقاضي الباقلاني، والقدوري، أن هؤلاء أدعياء ليس لهم نسب صحيح فيما يزعمونه

I say: More than one of the imams including Sheikh Abu Hamid Al-Asfaraini, Al-Qadi Al-Baqillani, and Al-Qudduri wrote that these are pretenders, their claim is not correct about their lineage.

al Bidaya wal Nihaya the year 322 h

Following are 10 Sayyid scholars on asking help from dead.

1. Sayyid Badr al Din al Hussaini (d 855 h).

 

The Yemeni scholar, the descendant of Musa Kazim, al Sayyid al Shareef Badr al din Husain bin Abdur Rahman Al Hussaini (d 855 h) who also had the privilege to meet Sakhawi student of Ibn Hajr asqalani.

 

He said:

 

“والاستغاثة بالمشايخ الأموات والأحياء مما أطبق عليه المتأخرون من المتصوفة، ولم يُنقل عن السلف المتقدمين لمعرفتهم بأنّ الاستغاثة بغير الله تعالى لا تجوز ولا تنفع، قال الله تعالى: {قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلَا تَحْوِيلاً} وغير ذلك من الآيات.

 

ولم يُنقل أن النبي صلى الله عليه وسلم أذِن لأحد من الصحابة رضي الله عنهم في الاستغاثة به في شدّة قط، وكان حاضرًا يوم أُحد فلم يملك من الأمر شيئًا كما قال الله تعالى: {لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ}، وإنما يُستشفع به إلى الله تعالى في تفريج الكرب وتسهيل الشدائد، وكذا بالصالحين من عباد الله فاعلم ذلك ولا تتبع جهالات المتأخرين

 

Asking help (Istigatha) from shuyukh who are dead and living is the practice of the later Sufis.

 

It was not transmitted from the early predecessors because they knew that seeking help from other than Allah Almighty is neither permissible nor beneficial. .

 

Allah says

 

Tell them: “Call upon those whom you fancy to be (your helpers) instead of Him! They have no power to remove any affliction from you, nor can they shift it (to any other). (17 : 56) and other verses like this.

 

It was not reported that the Prophet peace be upon him gave permission of Istigatha from him to any of his Companions may Allah be pleased with them in hardships, and he was present on the Day of Uhud, and he had no control over the matter, as Allah says:

 

“You have no authority in the matter” (3 : 128)

 

And verily, they turn towards Allah through them to ease their afflictions and difficulties, as well as the righteous servants of Allah. Know that do not follow the ignorance of the mutakhireen (later sufis who are not from salaf and who innovated istigatha).

 

مطالب أهل القربة في شرح دعاء أبي حربة [مخطوط لوحة: ٨٣ ب]، وهذا المخطوط بمكتبة الشيخ أحمد محمد يوسف حربة.

 

Taken from

 

كتاب المجموع الثمين في حكم دعاء غير رب العالمين

[محمد بن عبد الله المقشي]

 

2. Sayyid Husain bin Mahdi (d 1139 h).

 

The descendant of al Hasan bin Ali bin Abi Talib, al Sayyid Husain bin Mahdi [1139هـ/1187هـ] said:

 

“The evil practices happen while visiting the graves can’t be written here as the pen is incapable to write all of it.”

 

Then he said:

والمشروع فيها إنما هو تذكر الدار الآخرة والإحسان إلى الميت المزور بالدعاء والترحم، والاستغفار، وسؤال العافية. فقلب القبوريون الأمر وعكسوا وعاكسوا مقاصد الشرع، وجعلوا المقصود بالزيارة: الشرك بالميت،والدعاء به، وسؤاله الحوائج، واستنزال البركات، والنصر على الأعداء فأساءوا إلى أنفسهم وإلى الميت

 

The prescribed (visiting graves is) to remember the hereafter, and doing Ihsan on them by praying for mercy, and doing Istighfar for them and praying about their aafiyah, but the Qaburioon (Grave worshipers) changed the order of religion and started shirk with the dead by doing dua from them, asking them for need, asking for the blessings and asking victory over enemies..” [Roughly Translated]

 

[معا رج الألباب في مناهج الحق page 120-121]

 

3. Abū al-Thanā’ Shihāb ad-Dīn Sayyid Maḥmūd ibn ‘Abd Allāh al-Ḥusaynī al-Ālūsī al-Baghdādī (d 1270 h).

 

Sayyid al Alusi Kabeer said:

وقد رأينا كثيرا من الناس على نحو هذه الصفة التي وصف الله تعالى بها المشركين يهشون لذكر أموات يستغيثون بهم ويطلبون منهم ويطربون من سماع حكايات كاذبة عنهم توافق هواهم واعتقادهم فيهم ويعظمون من يحكي لهم ذلك وينقبضون من ذكر الله تعالى وحده ونسبة الاستقلال بالتصرف إليه عز وجل وسرد ما يدل على مزيد عظمته وجلاله وينفرون ممن يفعل ذلك كل النفرة وينسبونه إلى ما يكره ، وقد قلت يوما لرجل يستغيث في شدة ببعض الأموات وينادي يا فلان أغثني فقلت له : قل يا الله فقد قال سبحانه : وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان [البقرة : 186] فغضب وبلغني أنه قال : فلان منكر على الأولياء

I have seen this thing in many people which Allah mentioned for mushrikeen, That they become happy when the dhikr of the dead from whom they ask help is mentioned. When they hear false stories regarding them according to their belief, they go in the state of ecstasy and venerate them by quoting fabricated stories.

But when the dhikr of Allah alone and HIS Istaqlaal bil Tasarruf is mentioned. And when the evidences of HIS Greatness and majesty are mentioned,They dislike it, start hating and calling with hostile names.

 

A person who was asking help from dead by saying: “O So and so help me” I said to him: Say “O Allah help” as Allah says in al Quran:

 

“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.”[2″186] He became angry and It has reached me that he says “so and so” is munkir of auliyah. [Ruh al Mani under surah az-Zumar verse 45]

 

This is exactly what brailwis do with ahlus sunnah, they became happy when fabricated storied are mentioned of Shaykh Abdul Qadir, but when this verse is mentioned, their faces are blackened.

 

4. Ali bin Muhammad Saeed al Suwaidi Shafiee (d 1237 h).

 

The descendant of Abbas bin Abdul Mutlalib Radhi Allahanho on weird aqaid of people regarding Shaykh Abdul Qadir al Jeylani.

 

Ali bin Muhammad Saeed al Suwaidi Shafiee (d 1237 h) said:

 

حتى أنِّي رأيت بدمشق الشام أناسًا

ينذرون للشيخ عبد القادر الجيليِّ

قنديلاً يُعَلِّقونه في رؤوس المنابر،

ويَسْتَقْبلون به جهةَ بغداد،

ويبقى موقدًا إلى الصباح؛

 

وهم يعتقدون أنَّ ذلك من أَتَمِّ القُرُبات إليه؛

 

كأنهم يقولون بلسان حالهم:

 

أينما توقدوا فَثَمَّ عبد القادر.

 

فيا لله العجب!

ما هذه الخرافات؟!

 

وأين دين الله الذي قد مات ؟

 

بالَ الشَّيْطان في عقولهم

وأضلَّهم عن سبيلهم،

 

I once noticed at Damascus some people vowing unto the shaykh Abdul Qadir al Jili while he suspended a chandellier at the top of Minbar and he himself faced towards Baghdad. The candles burnt all night till dawn. They believe that by doing so they seek near conjunction unto him, as if they say : Whenever we may burn the candles for him there appears the shaykh Abd al Qadir.

 

What a strange thing it is! What kind of mythology/khurafat it is! The religion of Allah is dead ! Satan has pissed their minds and they are misdirected from the right path.

 

[Ghayat al Amani 1/369]

 

He also said:

 

Allama Ibn al Qayyim said in his book al Kabaair.. They have disbelieved by worshiping other than Allah the most high i,e, the Messenger or the Prophet or Jinn or Star or Angel or The Shaykh and others like this. This is done by some of the ignorant who attribute themselves to the religion of Islam.. They attribute themselves to the Mashaikh like Shaykh Ahmad al Rifaai, Shaykh Yunus, Shaykh Adi and others,, They throw themselves over the grave, kiss it, make sajdah, ask help, ask their maghfirah, and ask their need. This was the start of idol worship and is the type of shirk with Allah.

 

(a; Suwaidi commented) Then he mentioned the ahwaal of mushrikeen in detail as to how the shaitan present there practice in a good way. The idol worship started by veneration of the graves and their athaar, Then he said: Asking help for the needs from Scholars and Auliyah is included in the shirk and taking oath on their names… who ever ask help from other then Allah or call upon them as they say in veneration of scholars. “O my leader O My shaykh so and so” (Ya Sayyadi Ya Sayyadi Fulaan).. so he associated other partners with Allah. Allah says “So do not attribute to Allah equals while you know [that there is nothing similar to Him].” Meaning shirk by calling them for help and worshiping them beside Allah. [العقد الثمين by Ali bin Muhammad Saeed al Suwaidi 1/316-7]

 

How the shirk started?

 

Suwaidi Shafiee (d 1237) said:

انه لما مات منهم من هو كامل المرتبة عند الله اتخذوا مثالا على صورته و عظموه تشفعا إلى الله تعالى و توسلا

When one of them dies who had great status in the sight of Allah , They would make a picture like him and glorify him in order to seek his intercession with Allah and making him tawassul. [العقد الثمين by Ali bin Muhammad Saeed al Suwaidi 1/315]

 

Shirk at the graves.

 

al-Suwaidi al-Shafiee said:

ومن أعظم البدع، الغلو في تعظيم القبور

The biggest innovation is extremism in veneration of the graves. [Ghayat al Amani 1/478]

 

Then he mentioned various innovations and said:

فتراهم إذا عضلت عليهم الأمور أوصى بعضهم بعضاً بقصد أصحاب القبور،

When someone among them find any problem, some of them advice him to visit the Ashaab al Qaboor i.e. people dwelling in the graves. [Ibid]

 

Then he said, at the grave:

وربما أن أحدهم- لكثرة أوهامه وشدة خوفه- تبطل حواسه فيزدادون كفراً، وتضحك عليهم الشياطين جهراً، وترى كثيراً منهم يعلقون مرضاهم عليهم، فيأخذون المريض وهو في غاية شدته فيدخلونه على قبره،

If anyone among them lost his senses due to many illusions and severity of fear and gets into kufr, the shiyateen laugh out loud over them. Many of them take their patients to the shrine. [Ibid]

 

Shaykh Muhammad Amin al-Suwaidi al-Shafi (d 1246 h) said:

 

ولا يجوّز ذلك إلا من جهل آثار الرسالة، ولهذه عمت الاستغاثة بالأموات عند نزول الكربات يسألونهم ويتضرعون إليهم، فكان ما يفعلونه معهم أعظم من عبادتهم واعتقادهم في رب السموات

“None can regard it lawful except one who is ignorant of the traditions of the Messenger (Allah bless him and give him peace). This was the reason that seeking help from the dead in troubles spread among people. They beseech the dead and supplicate to them, as if what they do with them is greater than their worship to Allah and their belief in the Lord of the heavens.”

[“Jala al-‘Ayinayn” 1/512].

 

Muhammad Ameen al Suwaidi al Shafiee (d 1246 h) commented:

فإن الشرك بقبر الرجل الذي يعتقد نبوته أو صلاحه أقرب وقوعا من الشرك بخشبة أو حجر أو تمثال. ولهذا تجد كثيرا من الناس عند القبور يتضرعون ويخشعون ويخضعون ويعبدون بقلوبهم عبادة لا يفعلون مثلها في بيوت الله تعالى ولا في وقت السحر

The shirk at the grave of a man who is believed to be a Prophet or a pious… You will find many people at the grave beseeching help, praying with full attention, submitting themselves, worshiping by heart which they do not do in the houses of Allah (Masajid)… [شرح العقد الثمين by Muhammad Ameen al Suwaidi al Shafiee 1/431-432]

 

5. Moroccan Sultan the alwi Sayyid against practice of sufis on graves.

 

Abu al-Abbas Ahmad ibn Khalid al-Nasiri al-Salawi (1835-1897) who was one of the best Moroccan historian said:

 

 

وأقول أن المولى السلطان سليمان رحمه الله ، كان يرى شيئاً من ذلك ، ولأجله كتب رسالته المشهورة ، التي تكلم فيها عن حال متفقّرة الوقت – يعني بهم رهبنة الصوفية – وحذر فيها رضي الله عنه من الخروج على السنة ، والتّغالي في البدعة ، وبيّن فيها آداب زيارة الأولياء ، وحذّر من غلو العامة في ذلك ، وأغلظ فيها مبالغة في النصح للمسلمين ، جزاه الله خيراً

 

“Sultan Suleman (who was alwi Sayyid and father of Sultan Ibraheem who went to meet Ibn Saud).. wrote a famous risalah and wrote about sufis… and wrote about adaab of ziyarah of Auliya (i.e qaboor of Auliyah) and strongly went against the extremism which the common people had”

الاستقصاء للناصري ج 8 ص 123

 

6. Sayyid Badr ud din Halabi (d 1362 h)

 

 

 

Following is the discussion on aqaid between The Syrian Azhari scholar Sayyid Badr ud din al Halabi (1298 h to 1362 h) and Indian sufi.

 

He said:

وقد سُئِلْتُ عن هذه المسألة وأنا بالهند سنة تسع عشر وثلاثمائة بعد الألف، وكان قصد السائل تعرف عقيدتي بما أعرف من الحق الذي لا مرية فيه، وهو أن النبي صلى الله عليه وسلم أطلعه الله تعالى على كثير من المغيبات لمصالح يقتضيها التشريع، ولم يطلعه على كل ما كان ويكون، وبينت له أن هذا لا يحط من عليِّ مرتبته عليه السلام، بل من الأدب مع الله ومعه أن لا نصفه بما لم يصف نفسه به، ولا أن نثبت له ما لم يخبر هو بثبوته لنفسه.

فأنكر علينا ذلك، وتحركت نفسه للمحاجّة، فقلنا له: أترى أن النبي صلى الله عليه وسلم كان يعلم عدد الشعرات التي في لحيتك؟ فقال: لا. فقلنا: أفترى أن لحيتك ليست من المكونات؟ فانقطع في ميدان المناظرة قبل أن ينقل فيه قدماً.

In 1319 h I was in India (Note that was the time when dawah of Ahmad raza brailwi was at its peak who was 47 years of age at that time), I was asked a question (regarding knowledge of unseen), he didn’t ask to understand religion, He wanted to know about my aqeeda, which is truth according to me without a doubt. That is Allah informed the Prophet peace be upon him many of the unseen as it was shar`ee requirement, He was not informed all the information of the past and the present. I cleared that this does not affect on the status of Prophet peace be upon him, rather it is adab of Allah and his Rasool that we should not attribute those things to him (peace be upon him) which he didn’t attributed to himself. And we do not say anything regarding him which he didn’t say for himself.

 

He (the molvi) denied my answer, became emotional and argued with me. I said: Tell me if your aqeeda is that the Prophet peace be upon him even knew the number of hair on your beard? He replied no. I said: Isn’t your beard the part of creation? He left the place of debate without stepping further.

[atTaleem wal Irshad by Burhan ud din Halabi under the chapter “مقالات الأمم”, quoted by Mahmud Shukri al Alusi in Ghayat al Amani 1/68-69]

 

He said regarding omnipresence of Prophet peace be upon him, he said:

وهذه المقالة الشنيعة لم نرها لأحد من المتكلمين المتقدمين منهم والمتأخرين، ولا رأيناها في كتب العقائد، ولا كنا نظن أحداً يقول هذه المقالة الشنيعة

This ugly saying is not said by any of the past and present scholar, neither I have seen this in any of the book on aqaid, This is beyond our imagination that someone could say this ugly thing. [Ibid]

 

7. Sayyid Muhammad bin Ismaeel as-San’ani (d 1182 h) Said:

فإن هذه القباب والمشاهد التي صارت أعظم ذريعة إلى الشرك والإلحاد ، وأكبر وسيلة إلى هدم الإسلام وخراب بنيانه : غالب ـ بل كل ـ من يعمرها هم الملوك والسلاطين والرؤساء والولاة ، إما على قريب لهم أو على من يحسنون الظن فيه من فاضل أو عالم أو صوفي أو فقير أو شيخ أو كبير ، ويزوره الناس الذي يعرفونه زيارة الأموات من دون توسل به ولا هتف بإسمه ، بل يدعون له ويستغفرون حتى ينقرض من يعرفه أو أكثرهم ، فيأتي من بعدهم فيجد قبراً قد شيد عليه البناء ، وسرجت عليه الشموع ، وفرش بالفراش الفاخر ، وأرخيب عليه الستور ، وألقيت عليه الأوراد والزهور ، فيعتقد أن ذلك لنفع أو دفع ضر ، وتأتيه السدنة يكذبون على الميت بأنه فعل وفعل ، وأنزل بفلان الضر النفع . حتى يغرسوا في جبلته كل باطل ، والأمر ما ثبت في الأحاديث النبوية من لعن من أسرج على القبور وكتب عليها وبنى عليها . وأحاديث ذلك واسعة معروفة فإن ذلك في نفسه منهى عنه . ثم هو ذريعة إلى مفسدة عظيمة . انتهى .

 

The construction of large domes and mausoleums has become a significant source of polytheism and disbelief, posing a serious threat to the foundations of Islam. Rulers such as kings, sultans, presidents, and governors are responsible for their creation, often dedicating them to their close relatives or esteemed individuals such as scholars, Sufis, faqeers, teachers, and elders whom they hold in high regard. Individuals who were familiar with the deceased visited their graves without seeking intercession or invoking their names. Instead, they visited to seek forgiveness for them. Later on, when these acquaintances passed away, others observed that elaborate constructions and candlelight decor adorned the graves. A false belief emerged that these embellishments were meant to yield benefits or stave off misfortunes. Consequently, people fabricated untruths about the individuals buried there and their perceived supernatural powers.

 

[Fath ul Majeed Chapter 21 Exaggeration in Raising up the graves of Righteous, quoted from Tatheer al Aiteqaad by Ameer San’ani]

 

He also said:

والحديث دليل على فضيلة المساجد هذه ودل بمفهوم الحصر أنه يحرم شد الرحال لقصد غير الثلاثة كزيارة الصالحين أحياء وأمواتا لقصد التقرب ولقصد المواضع الفاضلة لقصد التبرك بها والصلاة فيها وقد ذهب إلى هذا الشيخ أبو محمد الجويني وبه قال القاضي عياض وطائفة

This hadith is evidence regarding virtues of these Masajid and It is evidence that It is prohibited to travel other places other than three (masajid) like visiting the righteous whether they are alive or dead with the intention of seeking nearness to Allah, With the intention that these are virtuous places, with the intention of seeking blessings from them and to pray. This is the opinion of Shaykh Abu Muhammad al Juwaini and this is also said by Qaadi Iyaad and others. [Subul al-salām 2/177]

 

As-San‘aani also said:

 

I (As-San`aani) say, ‘Building mosques near the grave of a pious person out of seeking its blessing is, in fact, a form of veneration. Moreover, the Ahaadeeth deeming it absolutely forbidden to pray in mosques containing graves have a general indication and there is no evidence of the above mentioned justification.

 

The preponderant opinion is that the reason for the prohibition is to eliminate the means leading to unfavorable ends and avoid the imitation of idol worshippers who venerate inanimate objects that do not hear, benefit, or harm them.” [Subul As-Salaam] [see islamweb Fatwa No : 263494]

 

He also said:

 

والتوسل به،وطلب الحاجات منه هو بعينه الذي كانت تفعله الجاهلية،وإنما كانوا يفعلونه لما يسمونه وثناً وصنماً، وفعله القبوريون لما يسمونه ولياً وقبراً ومشهداً والأسماء لا أثر لها ولا تُغيّر المعاني

seeking tawassul with the grave, and asking for needs from it are all pre-Islamic practices that were considered as polytheism and idol worship. However, the grave-worshippers consider it as a way of seeking a guardian, a grave, and a scene. The names given to these practices have no impact and do not change the meanings.

Tatheer Al Aiteqaad no. 37

 

al San`ani said:

(Kufr al Amali) Disbelief in action includes asking help from (dead) Auliyah, Asking help from them in pain, tawaf of the graves, kissing the wall of the grave, vows for them. These are Disbelief in action and not in Belief (Kufr al Aitiqadi). This person will be included in those who believe in Allah and his Messenger and the day of judgement but satan beautified this belief for them that Auliyah have the power to benefit and harm, they can intercede. So he had a same belief for them (Auliyah) which the kuffar had for the idols in the days of Jahiliyah. But these people prove tawheed for Allah and do not make the auliyah their god…. So they should be stopped through naseeha and let them know about their ignorance…. [al Fath Rabbani min Fatawa al Imam al Shaw kanji page 364]

 

8. Sayyid Rasheed Rida the descendant of Hussain radhiAllahanho said in Tafseer al Manaar

وقد سمعت من كثير من الناس في مصر وسورية حكاية يتناقلونها ربما تكررت في القطرين لتشابه أهلهما وأكثر مسلمي هذا العصر في خرافاتهم ، وملخصها أن جماعة ركبوا البحر فهاج بهم حتى أشرفوا على الغرق فصاروا يستغيثون معتقديهم ، فبعضهم يقول : يا سيد يا بدوي ، وبعضهم يصيح يا رفاعي ، وآخر يهتف : يا عبد القادر يا جيلاني . . . . . إلخ وكان فيهم رجل موحد ضاق بهم ذرعا فقال : يارب أغرق أغرق ، ما بقي أحد يعرفك .

i.e. When some people of Egypt were travelling in a ship, They started calling “Yaa Rifaai, Yaa Abdul Qadir, Yaa Jelaani” because of storm. A Mowahid was also there and people asked him to ask help. He said “YAA RABB make them drowned, no one among them knows you now.. [Tafsir al Manaar under Surah Yunas verses 21-23]

 

9. The debate between Mahmud Shukri al Alusi grandson of al Alusi Kabeer and follower of Rifaai tareeqa on Omniprecence of Ahmad Kabeer Rifaai.

 

Sayyid Shukri al Alusi said:

 

وقد تكلمت يوما مع أحد غلاة الرفاعية الزنادقة ومشركيهم ـ اذ استغاث بالرفاعي قبل الشروع في ذكرهم

فقلت له: هل يسمع الآن نداءك الرفاعي وهو في قبره في «أم عبيدة» ويمدك؟

قال: نعم .

قلت: فإذا اتفق مثلك في بلاد كثيرة ومواضع متعددة ألوف مؤلفة وان كانوا في أقطار شاسعة، هل يسمعهم أحمد الرفاعي ويمدهم ويغيثهم ؟

قال: نعم.

قلت: هذا هو الغلو الذي نهى الله عنه في كتابه الكريم.

قال: ليس هذا من الغلو، بل هو مقتضى الدين؛ ألم تسمع حديث الأولياء؟: وهو قوله صلى الله عليه وسلم الذي رواه البخاري : « وما زال عَبْدِي يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِي يَمْشِي بِهَا» الحديث.

 

I had a discourse one day with one of the extremists, heretics, who are virtually polytheists (follower of) Rifaaiyah (Tariqah).

 

I asked him: Do you think that al Rifai hears your voice at this moment when he is reposing in his grave at Umm Ubaid and that he is still able to help you?

 

He said yes.

 

I said: Do you still believe that he hears everyone like you (who call upon him) from all over the world in many different countries and different places and Ahmad al Rifai helps them, hears them and comes to their aid (i.e. at the same time).

 

He said: Yes

 

I said: This is only an exaggeration which Allah has strictly forbidden as mentioned in Noble Book (Quran).

 

He said: This is not exaggeration. It is rather one of the order of religion. Did you not hear the hadith regarding auliyah? as it is narrated in al Bukhari the saying of Prophet peace be upon him that (Allah says):

“My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks..” (end quote)

 

Then al Alusi mentioned that the meaning taken by these heretics is wrong and responded by the commentary by Ibn Hajar al asqalani on the hadith provided by that sufi.

 

He said: Ibn Hajar said in commentary of this hadith

 

1. This has been mentioned only by way of allegory meaning that I become his ear and eye on account of his preferring me, and complying with my commands. He loves to obey me and prefers to serve me as all these limbs love (to obey and serve).

 

2. The idea is that the whole body of servant is absorbed in me. Therefore he does not hear with his own ear except anything that I am pleased with, nor does he see anything with his own eyes except anything that I ask him or allow him to look at.

 

3. I fix for him objectives, which he achieves by means of his ears and eyes etc.

 

4. I became his aid like ears, eyes, hands, feet, in helping him to overcome his enemy,

 

5. al Faakihani and one of his predecessors Ibn Hubaira said: Apparently the Mudaf is suppressed in this text. Supplying the missing word , it would be: I become the guardian of his ears with which he hears, therefore he has nothing with him but that which I allow him to do, I am the guardian of his eyes with which he sees.

 

6. al Faakihani further says: It carries another meaning, which seems to be more suitable than the previous one. The idea is that Sam means Masmu (i.e. the infinitive is used in the sense of the nomina patients , e.g., amali ( : my wish or wishing) means that the thing i wish to achieve. In other words he does not hear anything but My mention. He does not relish anything but the recitation of my word. He does not indulge in anything except my Munajat ( : whispering in conversation with me). He does not look at anything other than the wonders of my realm. He does not extend his hand or his feet but only with a desire to please me and so on and so forth. (end quote from fath Al bari)

 

[Ghayat al Amani 1/345-347]

 

10.Shaykh Abdul Qadir jeylani rahimahullah on the righteous dead who can’t harm or benefit, can’t speak.

 

Shaykh Abdul Qadir al Jeylani said:

أين الصوام القوام الموافقون لكم في سالف الأعوام، وأين من كان معكم ليالي شهر رمضان شاهدين، وفي كل حق الله معاملين من الآباء والأمهات والإخوة والأخوات والجيرة والقرابات، أتاهم والله هادم اللذات وقاطع الشهوات ومفرق الجماعات، فأخلى منهم المشاهد، وعطل منهم المساجد، تراهم في بطون الألحاد صرعى، لا يجدون لما هم فيه دفعًا، ولا يملكون لأنفسهم ضرًا ولا نفعًا، ينتظرون يومًا الأمم فيه إلى ربها تدعى، والخلائق تحشر إلى الموقف وتسعى.

Where are the fasting people who were fasting with you in last years? Where are those who witnessed the nights of ramadhan with you? Where are Your parents, siblings and friends? By Allah the destroyer of pleasures (death) has reached them. Their mashahid and mosques are empty.. They CAN’T HARM OR BENEFIT themselves. They are waiting for the day when people will gather towards their Creator. [Ghuniyatul Talibeen page 262]

 

Then he said about the righteous and sinners buried in the graves:

 

اللهم وأهل القبور رهائن ذنوب لا يطلقون، وأسارى وحشة لا يفكون، وغرباء سفر لا ينتظرون، محت دراسات الثرى محاسن وجوههم، وجاورتهم الهوام في ملاحد قبورهم، فهم جمود لا يتكلمون، وجيران قرب لا يتزاورون، وسكان لحد إلى الحشر لا يظعنون، وفيهم محسنون ومسيؤون، ومقصرون ومجتهدون.

O Allah the people in graves can’t get rid of their sins, They can’t free themselves, They can’t be given time, the mud of graves… They are dead and CAN’T SPEAK, They can’t meet each other, They can’t move until the day of judgement. Among them are those who are Mohsinoon (Righteous), Sinners, Those who have failed and those who went a head.

[Ghuniyatul Talibeen page 262]

Can a woman see a man without desire.

Can a woman see men without desire.

Aisha radhiAllahanha said:

” دَخَلَ الْحَبَشَةُ الْمَسْجِدَ يَلْعَبُونَ فَقَالَ لِي : يَا حُمَيْرَاءُ؛ أَتُحِبِّينَ أَنْ تَنْظُرِي إِلَيْهِمْ ؟ فَقُلْتُ : ” نَعَمْ ، فَقَامَ بِالْبَابِ وَجِئْتُهُ فَوَضَعْتُ ذَقَنِي عَلَى عَاتِقَهُ فَأَسْنَدْتُ وَجْهِي إِلَى خَدِّهِ ” قَالَتْ : ” وَمِنْ قَوْلِهِمْ يَوْمَئِذٍ أَبَا الْقَاسِمِ طَيِّبًا ” فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : حَسْبُكِ فَقُلْتُ: يَا رَسُولَ اللهِ لَا تَعْجَلْ ، فَقَامَ لِي ثُمَّ قَالَ : حَسْبُكِ فَقُلْتُ: ” لَا تَعْجَلْ يَا رَسُولَ اللهِ ” قَالَتْ : ” وَمَا لِي حُبُّ النَّظَرِ إِلَيْهِمْ ، وَلَكِنِّي أَحْبَبْتُ أَنْ يَبْلُغَ النِّسَاءَ مَقَامُهُ لِي وَمَكَانِي مِنْهُ “.

 

“Habshi people entered the masjid playing, The Prophet said to me, Oh Humayra, do you like looking at them play? i replied yes. He stood by the door and i went to him and placed my chin on his shoulder, and leaned my face against his cheek, Those people repeated these words again and again on that day: “Abba al-Qasim Tayyaban” The Prophet (peace be upon him) asked me: “Is it enough now?” I said: O Messenger of Allah, do not hurry. He remained standing and (after some time) again asked: “Is it enough now?” I said: O Messenger of Allah, do not hurry. Actually I didn’t like to look at these people, I just wanted other women to know about my position in front of Prophet and his position in my eyes.

أخرجه النسائي في “السنن الكبرى” (8/ 181)، والطحاوي في “شرح مشكل الآثار” (1/ 268 وصححه ابن القطان في “أحكام النظر” (360)، والألباني في “السلسلة الصحيحة” (7/ 818)، وشعيب الأرناؤوط في “تخريج شرح مشكل الآثار” (292).

Mulla Ali al Qari said:

والأصح إنه يجوز نظر المرأة إلى الرجل فيما فوق السرة وتحت الركبة بلا شهوة وهذا الحديث محمول على الورع والتقوى قال السيوطي – رحمه الله – : كان النظر إلى الحبشة عام قدومهم سنة سبع ولعائشة يومئذ ست عشرة سنة وذلك بعد الحجاب فيستدل به على جواز نظر المرأة إلى الرجل اه . وبدليل أنهن كن يحضرن الصلاة مع رسول الله صلى الله عليه وسلم في المسجد ولا بد أن يقع نظرهن إلى الرجال فلو لم يجز لم يؤمرن بحضور المسجد والمصلى ولأنه أمرت النساء بالحجاب عن الرجال ولم يؤمر الرجال بالحجاب

And the correct view is that it is permissible for a woman to look at a man above the navel and below the knee without desire, and this hadith (where Prophet peace be upon him prevented Maimoona and Umm Salamah ra to see Ibn Umm Maktoom) means (he peace be upon him stopped them due to) devoutness and piety.

al Suyuti said: Aisha ra saw Habashis (doing training and hopping in the masjid) in 9 AH and she was 16 years of age that time and it was after the verse of Hijab revealed, so this hadith can be used for permissibility of a woman to look at man.

And another evidence (of this permissibility) is that women used to attend the prayer with the Messenger of Allah peace be upon him, in the mosque, and (it is not possible that) their gaze didn’t fall on the men. If it was not permissible, they would not be commanded to attend the masjid and prayer place (on eids), and (another evidence is that) because women were commanded to veil in front of men, and men were not commanded to veil.

(Mirqaat al Mafateeh no. 3116)

Note: Many scholars declared the hadith weak where Prophet peace be upon him prevented Maimoona and Umm Salamah ra to see Ibn Umm Maktoom, and others authenticated, but Abu Dawood said after narrating it:

“This was peculiar to the wives of the Prophet (peace_be_upon_him). Do you not see that Fatimah daughter of Qays passed her waiting period with Ibn Umm Maktum. The Prophet (peace_be_upon_him) said to Fatimah daughter of Qays: Pass your waiting period with Ibn Umm Maktum, for he is a blind man. You can put off your clothes with him.”(Sunan Abu Dawood Book 33, Hadith 4100)

Shaykh Ibn Uthaymeen said:

نظرة مجردة لا شهوة فيها ولا تمتع فهذه لا شيء فيها على الصحيح من أقوال أهل العلم ، وهي جائزة لما ثبت في الصحيحين ( أن عائشة رضي الله عنها كانت تنظر إلى الحبشة وهم يلعبون ، وكان النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يسترها عنهم ) وأقرها على ذلك .

Simply looking with no desire or enjoyment; there is nothing wrong with this according to the correct scholarly view, and this is permissible because it was proven that ‘Aa’ishah (may Allaah be pleased with her) watched the Ethiopians when they were playing in the mosque, and the Prophet (peace and blessings of Allaah be upon him) was screening her from them, and he approved of her doing that.

فتاوى المرأة المسلمة، اعتنى بها أشرف عبد المقصود، ج2 ص973.

P.s: Seeing men with desire is prohibited by consensus.