Marriage Contract, - * What is the time for the wedding feast (waleemah)?

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* What is the time for the wedding feast (waleemah)?

Islamic Article

இ

ப்ராஹீம், இஸ்மாயீல் என்ற மகத்தான நபிமார்களைக் கடந்து வரலாற்றில் உயர்ந்து நிற்கும் மற்றொரு பெயர் இப்ராஹீம் நபியின் மனைவியான ஹாஜிராவின் பெயர். இந்த அம்மையாரின் தியாகம் கணவரையும், மகனையும் விஞ்சி நிற்பது.

இறைக்கட்டளையால் திக்கற்ற நிலையில் பாலைவனத்தில் பரிதவித்து நின்ற வரலாற்று நாயகி இவர். கையில் பச்சிளங்குழந்தையோடு (இஸ்மாயீல்) இறையருள் என்ற ஒற்றை ஆதரவு தவிர, வேறு எதுவுமின்றித் தவித்து நின்றவர். கொடுக்கப் பால் இன்றி அழுதழுது நின்ற குழந்தையின் தாகம் தீர்க்க ஒரே ஒரு சொட்டு குடிநீராவது கிடைக்காதா என்று சபா, மர்வா மலைகளுக்கிடையே ஓடோடித் தவித்தவர். அந்த அபலைப் பெண்மணியின் தவிப்பும் அலைக்கழிப்பும் இறைவனின் பேரருளுக்கு ஆளானது. தாகத்தால், அழுது புரண்டுகொண்டிருந்த குழந்தையின் காலடியிலேயே ஜம் ஜம் என்ற வற்றாத நீரூற்றாய் பெருக்கெடுத்தது. ஆயிரக்கணக்கான ஆண்டுகளையும் தாண்டி லட்சக்கணக்கான ஹஜ் புனிதப் பயணிகளின் தாகம் தீர்க்கும் அற்புத நீரூற்றைப் பெற்றுத் தந்தவர் அம்மையார் ஹாஜிரா.

 

‘ஜம் ஜம்’ நீரூற்றின் ஒவ்வொரு துளி நீரிலும் அந்த அம்மையாரின் தவிப்பை இன்றளவும் புனிதப் பயணிகள் உணர்வது தவிர்க்க இயலாதது.

ஹாஜிரா அம்மையாரின் தவிப்பை வெளிப்படுத்தும் விதமாகவே, துல்ஹஜ் மாதத்தில் மேற்கொள்ளப்படும் கஅபாவை சந்திக்கும் ஹஜ் பயணத்திலும் அல்லது மற்றகாலங்களில் மேற்கொள்ளப்படும் உம்ராவிலும், சபா, மர்வா மலைகளுக்கிடையே ஹாஜிரா அம்மையாரின் தியாக வரலாற்றை நினைவுறுத்தும் விதமாக புனிதப் பயணிகள், ‘ஸயீ ’ எனப்படும் தொங்கோட்டம் ஓடுகிறார்கள்.

“எங்கள் இறைவனே..! எங்கள் குற்றங்குறைகளை மன்னித்தருள்வாயாக! எங்களிடம் உள்ள தீமைகளை அகற்றுவாயாக..! எங்களை நல்லவர்களுடன் மரணிக்கச் செய்வாயாக..! தூதர்களின் வாயிலாக நீ அளித்த வாக்குறுதிகளை நிறைவேற்றித் தந்தருள்வாயாக..! மேலும், மறுமை நாளில் எங்களைக் கேவலப்படுத்தி விடாதே..! திண்ணமாக நீ வாக்குறுதி மீறாதவன் ஆவாய்..!” – என்று இறைநம்பிக்கையாளர்களின் பிரார்த்தனைக்கு இறைவன் இப்படி பதில் அளிப்பதை திருக்குர்ஆன் எடுத்துரைக்கிறது:

“உங்களில் எவருடைய நற்செயலையும் நான் வீணாக்க மாட்டேன். அவர் ஆணாயினும் சரி.. பெண்ணாயினும் சரியே! நீங்கள் ஒருவர் மற்றொருவரிடமிருந்து தோன்றிய ஒரே இனத்தவரே!”

இந்த நல்லுரைகள் ஹாஜிரா அம்மையாரின் தியாகத்துக்கும் பெண்ணினத்துக்கும் இறைவன் தரப்பிலிருந்து கிடைக்கும் சமத்துவச் சிறப்பாகும்.

Islamic Article

இ

ப்ராஹீம், இஸ்மாயீல் என்ற மகத்தான நபிமார்களைக் கடந்து வரலாற்றில் உயர்ந்து நிற்கும் மற்றொரு பெயர் இப்ராஹீம் நபியின் மனைவியான ஹாஜிராவின் பெயர். இந்த அம்மையாரின் தியாகம் கணவரையும், மகனையும் விஞ்சி நிற்பது.

இறைக்கட்டளையால் திக்கற்ற நிலையில் பாலைவனத்தில் பரிதவித்து நின்ற வரலாற்று நாயகி இவர். கையில் பச்சிளங்குழந்தையோடு (இஸ்மாயீல்) இறையருள் என்ற ஒற்றை ஆதரவு தவிர, வேறு எதுவுமின்றித் தவித்து நின்றவர். கொடுக்கப் பால் இன்றி அழுதழுது நின்ற குழந்தையின் தாகம் தீர்க்க ஒரே ஒரு சொட்டு குடிநீராவது கிடைக்காதா என்று சபா, மர்வா மலைகளுக்கிடையே ஓடோடித் தவித்தவர். அந்த அபலைப் பெண்மணியின் தவிப்பும் அலைக்கழிப்பும் இறைவனின் பேரருளுக்கு ஆளானது. தாகத்தால், அழுது புரண்டுகொண்டிருந்த குழந்தையின் காலடியிலேயே ஜம் ஜம் என்ற வற்றாத நீரூற்றாய் பெருக்கெடுத்தது. ஆயிரக்கணக்கான ஆண்டுகளையும் தாண்டி லட்சக்கணக்கான ஹஜ் புனிதப் பயணிகளின் தாகம் தீர்க்கும் அற்புத நீரூற்றைப் பெற்றுத் தந்தவர் அம்மையார் ஹாஜிரா.

 

‘ஜம் ஜம்’ நீரூற்றின் ஒவ்வொரு துளி நீரிலும் அந்த அம்மையாரின் தவிப்பை இன்றளவும் புனிதப் பயணிகள் உணர்வது தவிர்க்க இயலாதது.

ஹாஜிரா அம்மையாரின் தவிப்பை வெளிப்படுத்தும் விதமாகவே, துல்ஹஜ் மாதத்தில் மேற்கொள்ளப்படும் கஅபாவை சந்திக்கும் ஹஜ் பயணத்திலும் அல்லது மற்றகாலங்களில் மேற்கொள்ளப்படும் உம்ராவிலும், சபா, மர்வா மலைகளுக்கிடையே ஹாஜிரா அம்மையாரின் தியாக வரலாற்றை நினைவுறுத்தும் விதமாக புனிதப் பயணிகள், ‘ஸயீ ’ எனப்படும் தொங்கோட்டம் ஓடுகிறார்கள்.

“எங்கள் இறைவனே..! எங்கள் குற்றங்குறைகளை மன்னித்தருள்வாயாக! எங்களிடம் உள்ள தீமைகளை அகற்றுவாயாக..! எங்களை நல்லவர்களுடன் மரணிக்கச் செய்வாயாக..! தூதர்களின் வாயிலாக நீ அளித்த வாக்குறுதிகளை நிறைவேற்றித் தந்தருள்வாயாக..! மேலும், மறுமை நாளில் எங்களைக் கேவலப்படுத்தி விடாதே..! திண்ணமாக நீ வாக்குறுதி மீறாதவன் ஆவாய்..!” – என்று இறைநம்பிக்கையாளர்களின் பிரார்த்தனைக்கு இறைவன் இப்படி பதில் அளிப்பதை திருக்குர்ஆன் எடுத்துரைக்கிறது:

“உங்களில் எவருடைய நற்செயலையும் நான் வீணாக்க மாட்டேன். அவர் ஆணாயினும் சரி.. பெண்ணாயினும் சரியே! நீங்கள் ஒருவர் மற்றொருவரிடமிருந்து தோன்றிய ஒரே இனத்தவரே!”

இந்த நல்லுரைகள் ஹாஜிரா அம்மையாரின் தியாகத்துக்கும் பெண்ணினத்துக்கும் இறைவன் தரப்பிலிருந்து கிடைக்கும் சமத்துவச் சிறப்பாகும்.

Marriage Contract, - * She committed zina before her wedding and got pregnant, then had a miscarriage. Is her marriage valid?

I had an affair with a guy a week to my wedding with a different person.Some months later I discovered that Im pregnant for the first guy not my husband.I had a miscarriage and later became pregant for my husband.Uptil now nobody knew about this,at times i feel like confessing but he esitat .
My question here is please how valid is my marriage and how does this affect my child islamically?.
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Praise be to Allaah.
Firstly:
If this immoral action came after the marriage contract was done, even if it was before the wedding party, then this marriage of yours is valid but you have to repent from this sin that you fell into.
Ibn Qudaamah (may Allah have mercy on him) said:
If the wife of a man commits zina, or her husband commits zina, the marriage contract is not rendered invalid, whether that happens before or after consummation, according to the opinion of most of the scholars.
End quote fromal-Mughni, 9/565
Secondly:
If this zina took place before the marriage contract was done, the marriage contract is not valid unless it was done after establishing that there was no pregnancy by waiting for one menstrual cycle, according to the more correct opinion.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Marriage to a zaaniyah (a woman who has committed fornication) is haraam until she repents, whether the one who committed zina with her is the bridegroom himself or someone else. This is the correct opinion beyond a doubt, and it is the opinion of a number of the earlier and later scholars, including Ahmad ibn Hanbal and others. Many of the earlier and later scholars were of the view that it is permissible, and this is the view of the three, but Maalik stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle, and Abu Haneefah regarded it as permissible to do the marriage contract before waiting for one menstrual cycle if she is pregnant, however if she is pregnant it is not permissible to have intercourse with her until she gives birth. Ash-Shaafa‘i regarded it as permissible to do the marriage contract and to have intercourse in all cases, because the water (semen) of the zaani has no value in sharee‘ah and the ruling is that no child is to be attributed to him. This is his justification for his opinion. Abu Haneefah differentiated between the one who is pregnant and the one who is not, because if (the husband) has intercourse with the one who is pregnant, he will be attributing to himself a child who definitely is not his, which is different from the case of one who is not pregnant. Maalik and Ahmad stipulated that it should be established that there is no pregnancy (by waiting for one menstrual cycle), which is the correct view. But Maalik and Ahmad, according to another report, stipulated that it should be established that there is no pregnancy by waiting for one menstrual cycle. The other report from Ahmad is that which is followed by many of his companions such as al-Qaadi Abu Ya‘la and his followers, which is that it is essential to wait for three menstrual cycles. However the correct view is that all that is required is to establish that there is no pregnancy (by waiting for one menstrual cycle). End quote.
Majmoo‘ al-Fataawa, 32/110
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(13/382): Rather the opinion narrated from Abu Bakr and a number of the Sahaabah (may Allah be pleased with them) is that there is no ‘iddah at all for the woman who committed zina, and there is no requirement to establish that there is no pregnancy, especially if she has a husband, because of the words of the Messenger (blessings and peace of Allah be upon him): “The infant is to be attributed to the husband of the woman (who gave birth to him).” Rather if a man knows that his wife has committed zina – Allah forbid – and has repented, he should have intercourse with her immediately, so that no doubt will remain in his heart in the future as to whether she became pregnant as a result of zina or not. If he has intercourse with her immediately, the child will be assumed to be from the husband and not from the zaani (adulterer).
But if the woman who committed zina (fornication) did not have a husband, it is essential to establish that there is no pregnancy by waiting for one menstrual cycle, according to the correct opinion. End quote.
Thirdly:
Because this issue is the subject of a considerable difference of opinion among the scholars, and because annulling the marriage and admitting zina after this length of time will lead to a great deal of trouble and disclosing that which Allah had concealed for you, and will expose you to turmoil, we think – and Allah knows best – that in this case you do not have to tell your husband about what happened in order to renew the marriage contract. In the other scholarly opinion mentioned above, according to which some of the scholars are of the opinion that it is not essential to establish that there is no pregnancy, there is some leeway.
This, as we have said, applies if the zina took place before the marriage contract was done and before it was established that there was no pregnancy.
As Allah has concealed you, you must also conceal yourself and do not breach the concealment of Allah. al-Bukhaari (6069) and Muslim (2990) narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “All of my ummah will be fine except those who commit sin openly, and it is part of committing sin openly for a man to do something at night, then in the morning when his Lord has concealed him he says: O So and so, I did such and such last night, when his Lord had concealed him all night, but in the morning he discloses that which Allaah had concealed for him.”
And Muslim (2590) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allaah does not conceal a person in this world but Allaah will conceal him on the Day of Resurrection.”
Al-Bayhaqi (18056) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) said, after the stoning of al-Aslami: “Avoid this filth that Allah has forbidden, and whoever falls into it, let him conceal himself with the concealment of Allah, may He be glorified and exalted.”
Classed as saheeh by al-Albaani inas-Saheehah(663).
Fourthly:
Your son is a legitimate son of your husband, and there is no problem concerning him, in sha Allah.
With regard to the foetus whom you aborted, if that happened before the soul was breathed into him – i.e., before four months – then there is no expiation or diyah required for him. However you are required to repent, feel regret and pray for forgiveness.
If that happened after four months, then you have to pay the diyah and offer expiation.
The diyah is to free a male or female slave; if that is not possible then you must pay the equivalent, which is five camels.
With regard to the expiation, it is to free a slave. If that is not possible, then you must fast for two consecutive months.
And Allah knows best.

Invalid Marriages, - * She married a non-Muslim and he refuses to become Muslim

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One of my friend her name is Farhana 20 years old girl has married a non Muslim boy before 2 years ago.
now she has realized according to Islam she has done a mistake. she has tried to convert her husband in to Islam but he is nor ready to accept it.Fortunately they dont have kids. and her husband has told if they get a kid in future he wants to grow the kid as non Muslim way. So now Farhana has confused what type of action has to take. Because she cant come out immediately from him because she is an orphan.
her parents has divorced and living separately with new families. If she has to divorce whats the procedure she has to follow.
Please advice how to overcome from her problem
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Praise be to Allah
For a Muslim woman to marry a non-Muslim man is something that is prohibited, and it is a major sin and immoral action. This union is not regarded as a marriage; rather it is regarded as fornication and adultery. This ruling has been explained previously in fatwa no. 100148.
What this woman must do is hasten to leave this non-Muslim man immediately, and she must repent to Allah, may He be exalted, and ask Him to forgive her for what she has committed of this grave evil. It is not permissible for her to remain with him for a moment longer, or allow him to be intimate with her at all.
What you have mentioned about her not living with her parents does not justify her remaining in this adulterous relationship. She has to put her trust in Allah, may He be exalted, for Allah, may He be exalted, says (interpretation of the meaning):
“And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things”
[al-Talaaq 65:2-3].
Her leaving this man does not require a shar‘i divorce, because this marriage is invalid in and of itself, therefore it does not require a divorce.
She has to tell this man frankly that she made a mistake by marrying him, and that Islam prohibits that. So either he should become Muslim and do a new marriage contract with her, because the previous marriage contract is invalid according to Islamic teaching; or if he wants to continue to follow his own religion, then he must leave her, and she must leave him. In that case it is essential, to settle their legal situation, for him to divorce her officially.
If he refuses to do that, then she should resort to legal procedures, and give any reasons so that she may be divorced officially. Even though this marriage does not carry any weight and is annulled in and of itself, it is essential for her to get the official divorce, as we said, so that her legal situation will be settled, and so that she will have no obstacle to entering into an Islamic marriage in the future.
It is not permissible for her to marry anyone else until she has had one menstrual cycle after leaving him, to establish that she is not pregnant. That menstrual cycle should be counted from when she first leaves him, not from when she gets the legal divorce papers.
This woman should go to the Islamic centre in her city and ask them for help, for they will have the best knowledge of how to solve this problem from a legal point of view.
And Allah knows best.

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General Articles

General Article, - * Is the Arab Muslim better than the non-Arab Muslim?

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A while ago I read a hadith from the Messenger of Allah (blessings and peace of Allah be upon him): It was narrated from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” Narrated by Ahmad, and also by at-Tabaraani, except that he said: The Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, the Persians and Romans (Byzantines), and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If the people of Yemen pass by you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” The isnaads of both reports are hasan, and Baqiyyah clearly stated that each narrator heard it from another.

My question is:

Why did the Messenger of Allah (blessings and peace of Allah be upon him) curse the non-Arabs, the Persians and Byzantines? Didn’t many of them become Muslim after the conquest of Syria and Iraq, and even as far as China? Is the hadith proven to be sound and of a high level of authenticity? Why did he not say, O Allah, curse the disbelievers, and leave it at that? Is the Arab Muslim considered to be better than the non-Arab Muslim? I am from Syria and am not fully Arab; does this mean that my Islam is less than the Islam of those who are fully Arab among you? Were there any of the Sahaabah who were not Arabs?

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Praise be to Allah

Firstly:

We have explained previously that Islam does not pay attention to differences in colour, race or lineage. All people are descended from Adam, and Adam was created from dust. Rather according to Islam, superiority of some people over others is measured by faith and taqwa (piety, mindfulness of Allah), doing what Allah has enjoined and refraining from what Allah has forbidden.

At-Tirmidhi (3270) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) addressed the people on the day of the conquest of Makkah and said: “O people, verily Allah has taken away from you the arrogance of Jaahiliyyah and its pride in forefathers. People are of two types: righteous and pious, who are dear to Allah, and doomed evildoers, who are insignificant before Allah. People are the descendants of Adam, and Allah created Adam from dust. Allah says (interpretation of the meaning):‘O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted’ [al-Hujuraat 49:13].”

Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.

Ahmad (22978) narrated from Abu Nadrah: Someone who heard the khutbah of the Messenger of Allah (blessings and peace of Allah be upon him) on the second of the days of at-Tashreeq told me that he said: “O people, verily your Lord is One and your father is one. Verily there is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or of a black man over a red man, except in terms of taqwa. Have I conveyed the message?” They said: The Messenger of Allah (blessings and peace of Allah be upon him) has conveyed the message.

Classed as saheeh by al-Albaani inas-Saheehah(6/199).

Al-Bukhaari (4898) and Muslim (2546) narrated that Abu Hurayrah (may Allah be pleased with him) said: We were sitting with the Prophet (blessings and peace of Allah be upon him) and Soorat al-Jumu‘ah was revealed to him:“And [He has sent the Prophet to] others of them who have not yet joined them” [al-Jumu‘ah 62:3]. I said: Who are they, O Messenger of Allah? He did not answer him until he had asked three times. Among us was Salmaan al-Faarisi and the Prophet (blessings and peace of Allah be upon him) put his hand on Salmaan and said: “If faith were at the Pleiades, some men from among these people [the Persians] would get it.”

Al-Bukhaari (5990) and Muslim (215) narrated that ‘Amr ibn al-‘Aas said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say, out loud and not secretly: “The family of Abu Fulaan (the Father of So and so) are not my friends. My friends are Allah and the righteous believers.”

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The Prophet (blessings and peace of Allah be upon him) was speaking of a clan that was closely related to him, and pointed out that mere lineage did not make them his friends; rather his friends were Allah and the righteous believers of all backgrounds.

End quote fromIqtida’ as-Siraat al-Mustaqeem(144).

See also the answers to questions no. 12391and 3793.

Secondly:

Imam Ahmad (17195) narrated: Haywah ibn Shurayh told us: Baqiyyah told us, Baheer ibn Sa‘d told me, from Khaalid ibn Ma‘daan, from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.”

The commentators onMusnad al-Imam Ahmad(ar-Risaalah edn., 29/194) said:

Its isnad is da‘eef (weak). Baqiyyah – who is the son of al-Waleed – is mudallis [i.e., he engaged in tadlees, which is when a narrator narrates a hadith that he did not hear directly from his shaykh, without mentioning the name of the third party from whom he did hear it, using wording that may or may not give the impression that he heard it directly], and narrated by saying ‘an (“from”, without clearly stating that he heard the hadith himself from another narrator). His hadith cannot be accepted unless it is clearly stated that each stage of the isnad that one narrator heard it directly from another.

It was also narrated by Ibn Abi ‘Aasim inal-Aahaad wa’l-Mathaani(2280); at-Tabaraani inal-Kabeer(17/304) and inash-Shaamiyyeen(1139), via ‘Abd al-Wahhaab ibn Najdah al-Hooti; and by Ibn Abi ‘Aasim (2280) from Hishaam ibn ‘Ammaar, both of whom narrated it from Baqiyyah ibn al-Waleed with this isnaad. Inash-Shaamiyyeenit mentions Ismaa‘eel ibn ‘Ayyaash instead of Baqiyyah, and we think it most likely that this is an error on the part of the copyist. End quote.

Even if we assume that the hadith is saheeh (sound), it is to be understood as referring to those among them who are deserving of being cursed, namely the disbelievers, evildoers and their ilk. These people were only singled out for mention because in most cases they were disbelievers and were misguided, especially at that time.

Thirdly:

In the answer to question no. 115934, we noted that Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that the Arabs are superior to others in terms of descent and lineage, and that regarding the Arabs as superior is in general terms, and does not apply at the individual level. So a non-Arab who is pious and righteous is better than an Arab who falls short in his duties to Allah, may He be exalted.

Therefore an Arab Muslim cannot be superior to a non-Arab Muslim just because he is an Arab. Rather superiority is based on taqwa (piety, mindfulness of Allah). So whoever is more mindful of Allah and obedient to Him is better than his counterpart, regardless of whether he is an Arab or a non-Arab.

So the fact that you are not fully Arab does not mean that you are less than one who is fully Arab in terms of virtue and status simply because of that. As is clear from what we have mentioned above, the real standard is faith and righteous deeds.

Fourthly:

There were some of the Sahaabah who were not Arabs, such as Salmaan and Miqsam, who were Persians, Bilaal al-Habashi (who was Ethiopian) , Zunayrah ar-Roomiyyah (who was Byzantine), Barakah al-Habashiyyah (who was Ethiopian) and others such as Suhaym the freed slave of Banu’l-Has-haas, Ya‘eesh the slave of Banu’l-Mugheerah, Khaalid ibn al-Hawaari, and Tamaam al-Habashi.

Al-Haakim (8194) narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “I saw (in a dream) many black sheep who were joined by many white sheep.” They said: How did you interpret it, O Messenger of Allah? He said: The non-Arabs will join you in your religion and your lineage.” They said: The non-Arabs, O Messenger of Allah? He said: “If faith were at the Pleiades, some men from among the non-Arabs would get it.”

Classed as saheeh by al-Albaani inas-Saheehah(1018).

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:

The confirmation of that is seen in the many Persians, both free men and freed slaves, among the Taabi‘een and those who came after them, such as al-Hasan, Ibn Sireen, ‘Ikrimah the freed slave of Ibn ‘Abbaas, and others, and those who came after that of people who were prominent in faith, religious commitment and knowledge, until these prominent figures became better than most of the Arabs.

Similarly, among types of non-Arabs, such as the Ethiopians, Byzantines, Turks and others, there are people who excelled in faith and religious commitment, too many to be counted, which is something well known to the scholars, because true virtue is in following that with which Allah sent Muhammad (blessings and peace of Allah be upon him) of faith and knowledge, both inwardly and outwardly. So the more strongly a person adheres to it, the better he is, and virtue is only in terms of the praiseworthy qualities mentioned in the Qur’an and Sunnah, such as Islam, faith, righteousness, taqwa, knowledge, righteous deeds, ihsaan and so on.  There is no virtue in a person simply being an Arab or non-Arab, or being black or white, or being a city dweller or desert dweller.

End quote from Iqtidaa’ as-Siraat al-Mustaqeem(p. 145)

And Allah knows best.

How to Perform Eid Prayer:-Details visit- http://aydnajimudeen.blogspot.com/- " Eid is Waajib! " - {for Hanafi} - The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. - *The detailed way of performing the 'Eid prayer is as follows: - The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer. Aft

Prayer, - Dought & clear, - * The prohibition on praying at the time of sunrise and sunset

I read several hadith that said :
if you pray at the time of sunrise and sunset, it is like praying
between the two horns of shaytaan. These times for salat are
prohibited. also it stated that this is the time the Jins pray to
shaytaan.... is this a sound hadith?
Praise be to Allaah.
Yes, it was narrated inSaheeh al-Bukhaari(581) andSaheeh Muslim(831)
that it is forbidden to pray after Fajr prayer until the sun has risen
above the horizon to the height of a spear, at the time of noon when
the sun is at its zenith, and after the time of 'Asr until the sun is
fully set. The Prophet (peace and blessings of Allaah be upon him)
told us that the sun rises and sets between the two horns of a devil,
at which time the kuffaar prostrate to it.
Shaykh Sa'd al-Humayd
There is nothing in the hadeeth to say that the jinn pray to the
devils at that time, rather the devils (shayaateen) are the evil ones
among the jinn.

Youth, - Choosing a mate

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Discussions with a close friend were once dominated by her excitement and continuous expressions that she wanted to get married. She told me she had a brother in mind that captivated her with his charm, intelligence, and handsome looks. She said that he was interested in her as well. She spoke about many things about him, but none of what she knew was of real substance. To help her think through her quest for marriage, I reminded her about the importance of practicing patience when choosing a mate. However in haste, she drove an emotional whirlwind full of infatuation and excitable hormones straight into the marriage.
They were not so lucky. Within eight months the marriage was over. Incompatibilities in their practice of Islam, their cultures, and their life goals were key factors in doom of the marriage.
What was her explanation for the failure of the marriage? She said the brother was not ready for marriage. She also thought that she would not have been able to know that he was not ready even if they had not rushed. She and I disagreed.
Choosing a mate is the most important decision to make, after taking the shahadah )testimony of faith(. The Quran says what means:}Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allaah will give them means out of His grace: for Allaah encompasses all, and he knows all things.{]24: 32[ Allaah places special emphasis on the importance of marriage and its role in our lives.
Marriage is half of our deen )religion(. The Quran states what means:}And among His signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your )hearts(: verily in that are signs for those who reflect.{]30: 2 1[
Because marriage in Islam is so significant, it is important to devote quality time and consideration in choosing the person in which you will spend the rest of your life. Oftentimes, intended couples spend more time planning the wedding ceremony than pre-marital planning. However, more time should be spent getting to know your potential mate. This article will provide basic guidelines that women should follow when choosing a husband.
Develop a foundation
First and foremost, women should begin preparation for marriage with education, prayer, thikr )remembrance of Allaah(, designation of a Wali )guardian( if necessary, and study of religious practices. Education is fundamental in learning about the importance of prayer and other Islamic traditions. For example, women should understand that marriage in Islam starts in the dunya )world( and continues in the Hereafter. Thus we are not only selecting a mate for this life, but also for the next life-Insha Allaah. Artificial factors such as social status and beauty should be regarded as less important compared to piety. The Quran says what means:}But to those who receive guidance, He increases the )light of( guidance, and bestows on them their piety and restraint )from evil(.{]47: 17[ Piety strengthens character and brings us closer to Allaah.
It is natural for women to want security and for men to desire a beautiful wife. Despite society’s emphasis on these and other ideals, Muslims should refrain from placing too much effort and focus on attaining worldly ideals. In other words, ascertaining a potential mate’s sincerity in practicing the deen of Islam supercedes other factors such as wealth, beauty or status.
Seek Allaah's guidance
Women should always seek Allaah’s guidance throughout their search for a spouse. And so, anytime one experiences doubt or concern she should make salah Istikharah—a prayer for guidance. This salah can be used at anytime.
Practice proper etiquette
Courtship in Islam has parameters. As you get to know your potential mate, it is best to do so within the permissible guidelines. Generally speaking, a man and a woman are not to be alone if they are not married. One hadeeth says, “A man should not be alone with a woman, for verily Satan makes a third” )Muslim(. A man should not be secluded with a woman except with a mahram )guardian(” )Muslim(. Also, if an unmarried woman finds a man she is interested in, she must not stare at him or approach him directly. The Quran says what means:}And tell the believing women to lower their gaze and be modest. That is purer for them. Lo! Allaah is aware of what they do.{]24: 30[
All contact between the woman and her potential mate should be supervised by the woman’s wali. A wali is a legal guardian that is a friend or protector that is supposed to look out for her best interest.
When speaking to their potential mate, women should speak in a straightforward manner. Avoid flirtation and any sexually-oriented discussion. Instead, discussion should remain casual and include topics relevant to the pursuit of marriage. Discovering common interests, understanding financial situations, sharing parenting techniques and relating to in-laws are examples of allowed topics for discussion. If and when it becomes evident that the potential marriage couple is not compatible, the discussions should end.
Consider religious compatibility
It is important to find out if you are compatible religiously with regard to day-to-day practices. One can not always assume that being Muslim is a guarantee that you will be compatible or “equally yoked.” Ask yourself—Does his practice of Islam seem freeing or restricting? How does he feel about how you wear your garments? Would you prefer that he wear thobs )traditional garments(? How does he measure piety? How does he spend his time during Ramadhan? What are his views about the cultural practices of Islam around the world? Does he adhere to the performance of salah )5 times daily obligatory salah( with punctuality?
Discuss expectations
At advanced stages of your exploration, talk about each other’s personal expectations. Ask about his views on birth control. Discuss a timeline in which you would like to have children. Once you have children would be prefer that you stay home? ‘Would you rather work? Ho do you feel about home schooling your children? How does he feel about helping with chores around the house? Discuss what your living arrangements will be.
Talk to his family and friends
Learn about your potential spouse by talking to his Family and friends. By doing this you will gain an under standing about his character. Talk to people who know him outside of his family. Ask questions about his manner and how he treats people. Find out about his temperament on various issues. What kinds of activities does he involve himself with in the community? What are his immediate and long- term plans? Find out his level of tolerance and accommodation for people different from him. How does he relate to his parents and members of the opposite sex? If lie has children, ho does he relate to them? Research his character and personality by talking to people that know him.
A man of good character is highly regarded in Islam. Imam Tirmithi narrated the following hadeeth, “If one whose character and religion please you comes to you )with a proposal(, you should marry him )to your single women(. If you do not do so, there will be tribulations in the land and great corruption.” Also get to know about his parents. Determine their level of likeness for you. Believe it or not, this is a very important factor. Find out what his obligations to his parents will be once you get married.
Listen closely to what he has to say
Find out why is interested in marrying you. Determine whether or not he in solely interested in you or if his intentions are superficial. For example, does he ant to get married because all of his friends are getting married? Determine if he is genuine, and seriously wants to marry because he is in love.
Ask personal questions
As the discussions continue, ask more personal questions. Ask him what his views are on possessions, lifestyle and money. Inquire about past legal issues. Has he ever had a run in with the law? Does he have propensities to certain illnesses? Also, in his day and age, your potential mate should be willing to have an AIDS examination prior to marriage. If he has been married before, ask him how he dealt with conflict and disagreements. Make certain that he is not learning just enough about you in that he begins to tell you what he thinks you want to hear. Ask him about his past career and future career plans. Ask him questions that will reveal his values and perspectives on life and global issues. What are his thoughts about women’s rights? How important is health and diet to him? What is his opinion about polygamy? Ask probing questions to help determine the possible success or failure of a marriage. The more you can think to ask, the better.
Observe him
Attend community and social activities that he will also attend. Vary the situations and observe him to see how he interacts with people in different settings at different times.
Ponder the long-term
Does this man have flaws and weaknesses that can be tolerated for a lifetime? Is he worth pleasing for Allah’s sake even when he does not live up to expectations? Will he be a good father? Are there any issues that he feels require abandoning a spouse? Seriously consider the number of times he has been married if he has been married before.
Know your needs
Ponder whether or not he is the person that can meet your needs. Do not rationalize and accept characteristics you know do not suit you because you think you can change them later. Ask yourself, “Is he responsible and does he know how to prioritize? Does he respect me for who I am or does it seem like he wants to change me? Does he want me to grow in mentally and spiritually as I continue in the path of Islam?
Be patient
Marriage is serious. Do not rush into it. Operating in haste usually leads to disaster. Time is needed to get to know the person. Allah teaches that those with patience will enter paradise. The Qur’an says, “Those who show patience, firmness and self-control; who are true )in word and deed(; who worship devoutly; who spend )in the way of Allah; and who pray for forgiveness in the early hours of the morning.” ]3:17[
Think for yourself
Try not to assume that the way he dresses or the way he speaks are indications of his personality or how he will treat you. The “pious” look does not always mean the person is pious. A man who references Qur’an in every conversation he has with you is not necessarily pious either. Try to erase any traits that may be artificial and forms of deception to win your hand in marriage.
Go with your heart
Use Allah’s signs and guidance to assist you along the way. Your heart has the potential to guide in many cases where your mind may fail. Sometimes we use our minds to rationalize things that we may not want to see or acknowledge.
My personal experience in choosing a husband was unique because I was extremely particular. I was more particular than my wali. When making salah )the five daily prayers(, I would ask Allah to grant me a husband that met my list of 44 marital expectations. I considered the list a prescription for a healthy marriage. Although my intended thought my list was somewhat over the top, he agreed to all 44 conditions. We have been married for three years and counting. In fact, we got married three times—first Islamically, second civilly, and third with family and friends present at the walimah )marriage feast(. Al-Hamdulillah!
There are not any guarantees that a marriage will be successful. Of course there are things that can help reduce problems, but I truly believe to be true what one friend once told, “A marriage is like a daily battle, every day both spouses must fight for it.” I think this is one main reason why marriage is an interesting part of life, and that is why it becomes so dear and valuable to us when we succeed in keeping it alive.







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