If something from food remains between the teeth of the fasting person, will that break the persons fast if it is swallowed?

Sheikh Saaleh Al-Fawzaan (hafidhahullah)was asked:

‘If something from food remains between the teeth of the fasting person, is that considered from those things which break the fast if the fasting person swallows it?  Benefit me may Allah bless you.’

And he replied:

‘If a fasting person wakes up and finds between his teeth something from the leftovers of food, then it is upon him to spit out these leftovers and to get rid of them. And it does not affect his fasting except if he swallows them intentionally, for indeed this ruins his fasting. As for if he swallows it out of ignorance or out of forgetfulness, then this does not affect his fasting. And it is imperative for the Muslim to strive to clean his mouth after (having) food, whether in the state of fasting or other than it, because cleanliness is requested from the Muslim and that he pays attention in cleaning his teeth and mouth after (having) food so that no leftovers remain in it whereby foul smells emanate from them, and by which it (the mouth) is harmed and by which it induces health-related harms upon his teeth.’

Source: Al-Muntaqa Min Fataawa Fadeelati-Sheikh Saaleh Bin FawzaanBin ‘Abdillah Al-Fawzaan, Vol.2, Pp 361-362,question 442.

What is the ruling on the fasting person using creme to get rid of the dryness on the lips?

Sheikh Muhammad Bin Saaleh Al'Uthaymeen (may Allah have mercy on him) was asked about the ruling on the fasting person using cream to get rid of the dryness on the lips. So, he replied:

'There is no problem in a person using that which moistens the lips and the nose by way of a cream, or him moistening it with water or with a cloth or that which resembles that. However, he should be careful in case something of this which he has used to remove the coarseness reaches his stomach. And if something does reach the stomach unintentionally, then there is nothing upon him, just as if he rinsed out his mouth and the water reached his stomach unintentionally, then indeed, he does not break his fast with this.'


Source:  Majmoo' Fataawa Wa Rasaail Fadeelatish-Sheikh Muhammad Bin Saaleh Al-'Uthaymeen, Vol.19, page 224, Daar Ath-Thurayaa, Riyadh, 1423/2003.

Advice to the Women from Shaykh Al-Albaanee

The Advice of Shaykh Al-Albaanee to Women who act like men

Question:

O our Shaykh, we have heard that some of the women present within some of the universities, schools, and colleges or some of the women who deliver lectures, (give) lessons or even recite the Qur’aan specifically on the morning broadcasts (we have heard that) these womens’ husbands are never able to enjoy them because they are Mutarajjilaat (i.e. they imitate men or are masculine). We would like some clarity from you as it relates to this question.

Answer:

The principle as it relates to this issue is a poor upbringing. From the reasons for the poor upbringing is the corruption of the society and corruption of the curriculums which the education of the men and women or male and female youth are predicated upon their foundation. That is because the female students in the schools, I am almost certain, have not heard the likes of his (sallallahu alayhi wa sallam) statement:

لعن الله الرَجُلة من النساء

“May Allaah curse the manly women.”

Likewise, the other Hadeeth which ‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with him) narrated saying: “Allaah’s Messenger (sallallahu alayhi wa sallam) cursed the men who resemble women and the women who resemble men.” I believe that the female students who graduate from the high schools or from that which is above that, then likes of this Hadeeth or that Hadeeth (the first one) has not crossed their ears. And if it be that either of them has crossed their ears on any day, then it is from that which goes in one ear and out of the other ear. Because the curriculums which are taught or the lessons which are given on the basis of them do not allow the teacher, even if she may be religious, to go over the likes of this subject.

It is known within the legislation, and according to the people who have knowledge regarding it, that the basic principle with the man is that he goes out of his home to work for the benefit of his family and his children. On the contrary, the basic principle regarding the woman is that she remains sheltered within her house and that she does not go out of it acting in accordance with the statement of her Lord, the Blessed and High:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى

“And stay in your houses, and do not display yourselves like that of the times of ignorance…” (Al-Ahzaab 33:33)

So when the woman came to be like the man; going out in the morning, and returning in the evening; then she came to be, in that, similar to the man whether she knows it or not and whether she realizes it or not.

Due to this, we have not returned in these later times to seeing the adolescent virgin girls who are ashamed to let their vision fall upon a man. Rather, she, from the severity of her modesty, would cast her vision to the ground to look at her footsteps while she is walking. We have not returned to seeing this young lady who, the likes of her, was well known; even during the times of pre-Islamic ignorance, not to mention during the era of the early, radiant, pure Al-Islaam. In this vein, there has come within the Saheeh, in description of the Prophet (sallallahu alayhi wa sallam) that he: “Was shyer than a virgin within her dwelling.”

This virgin to whom the leader of mankind (alayhis-salatu was-salaam) has been compared in his shyness, we have not returned to hearing about her in this time of ours. That is because in most instances the women resemble the men. There is no doubt that there are many reasons for this. From the most prominent of them, is the rule of the governments of the Kuffaar over many of the Islaamic lands, so that their habits, traditions, tastes, and their manners which are contrary to the upright disposition have spread therein. So the generations of people have inherited them and the male and female professors who claim to guide (the youth) have accepted them. All of these (people) have spread amongst this upcoming generation of young men and young ladies what they refer to as equality between women and men. So this is from the reasons from the spread of the scanty amount of modesty amongst the women which has made many of them to be masculine. From that in which there is no doubt is that the manliness of the woman makes her have a presumptive personality in front of her husband; perhaps raise her voice at him, and maybe she will humiliate him in front of some of his or her relatives (out of supposed) superiority on her part over her husband.

Where is this as it relates to that which has come in the farewell advice of the Messenger (sallallahu alayhi wa sallam) to the man regarding the women? This is substantiated by his (alayhis-Salaam) statement using a justification which is in complete opposition to the upbringing which we see in this present time. That is his (alayhis-Salaam) statement:

استوصوا بالنساء خيرًا ، فإنهن عوانٍ عندكم

“Treat the women well, for they are ‘awaan to you.”

The point of reference is that the Prophet (sallallahu alayhi wa sallam) when he ordered with good treatment to the women in this Hadeeth, he (alayhis-Salaam) justified that by his statement:

فإنهن عوانٍ عندكم

“…for they are ‘awaan to you.”

Meaning, they are like slaves. The slave is not able to do anything with his master. Likewise, is the Muslim woman who conducts herself with the correct Islaamic manners. She is, with her husband, like a slave.

Due to this, he (alayhis-Salaam) feared for the men to be excessive, in this befitting description, towards the women and thus wield authority over them, compelling them, and oppressing them. For this reason he ordered with good treatment towards the women and me mentioned a reason for that; and that (reason) is his statement:

فإنهن عوانٍ عندكم

“…for they are ‘awaan to you.”

The women today have become such that the men are not in need of advice regarding them. Rather, the affair has changed and become such that the women are in need of being advised to treat the men well because they have become independent in their jobs and in their liberties. We often hear from some of them: “There is no difference therein between me and my husband. He is a spouse and I am a spouse. He is a partner and I am a partner with him in life.”

So it is upon the Muslim women who cling to their religion that if they are tried with anything from mixing with this society, that they try to save themselves from being affected by anything from this filth which many of the women have fallen into because of what we have mentioned from corruption in the upbringing and corruption of the society. This is a reminder and the reminder benefits the believer. As-Salaamu Alaykum.

Questioner:

May Allaah reward you with good, wa Alaykum As-Salaam wa rahmatullaahi wa Barakaatuh.

Translated By: Raha ibn Donald Batts

Whose Word Is To Be Taken When Husband And Wife Disagree On How Many Times "Divorce" Was Pronounced?

Question posed to Imaam Shaykh Muqbil Ibn Haadi Al-Waadi'ee (may Allaah have mercy upon him)

Q. A woman left her husband and went to the house of her sister. She has children with their father. The husband sought from her (his wife's) sister to bring harmony between them. When the sisters gather together against her she says: "I will not go back to him because he divorced me six times and I was like a foreigner with him." When she mentioned that he (the husband) says: "I don't remember." Whose statement do they take? Do they take the statement of the woman or the statement of the man?

A. "The burden of proof is upon the claimant and the affair of swearing by Allaah is upon the one who denies the claim. As for that which is apparent, she is the one claiming that he divorced her. It is a must that she brings witnesses (who will testify) that he divorced her. If she doesn't bring any witnesses, there's nothing upon him to do except to swear by Allaah (denying her claim), this is in what is apparent. As for that which is between them and Allaah, if she knows that he indeed divorced her more than three times or three times, it is not permissible for her to allow him to have relations with. That is because he will be considered one who has committed Zinaa (adultery) with her."

Source: Fataawaa al-Mar-ah lil-Imaam al-Waadi'ee, pg. 234 Question #264

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Is it permissible for the women to slaughter?

Question posed to Imaam Ibn Baaz

Q. Is it permissible for the women to slaughter an animal and is it permissible to eat from it?

A. It is permissible for a woman to slaughter the animal, just like the man, as has been authentically reported on the Messenger of Allaah (sallallaahu alayhi wa sallam). It is also permissible to eat from the slaughtered animal of the Muslimah or Kitaabiyyah (christian or jewish woman) who has slaughtered in accordance to the legislated slaughtering. This is the case even if there is a man present to slaughter in her place. The absence of the man is not a condition that must be met in order for her slaughtered animal to become permissible to eat.

Source: Fatawaa Al-Mar-ah Al-Muslimah V.2 pg. 487

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Who is obligated to refrain from cutting his hair and nails?

Question posed to Imaam Ibn Baaz (may Allah have mercy upon him)

Q. "I am a widow. I have sons and a daughter. We all live in the same house. Our wealth is one, we haven't separated our wealth since the death of my husband. Every year I place one of my sons responsible for buying an animal to slaughter and slaughtering it. Therefore, who is the one who is obligated to refrain from cutting anything from his hair and nails during the ten days of Dhul-Hijjah? Or is it obligatory upon all of us?"

A. "If the reality of the affair is as was mentioned in the question, from them sharing in the wealth as well as the slaughtering of the animal then all of you are considered the one who will slaughter the animal. It will not be permissible for the person to take anything from the hair, the nails nor the skin after the start of the month of Dhul-Hijjah up until the point when the animal is slaughtered. This is based upon the statement of the Prophet (sallallaahu alayhi wa sallam)
 

"When the month of Dhul-Hijjah has begun and one of you wants to slaughter, then let him not take anything from his hair, nails or skin."

The narration has been mentioned by Imaam Muslim in his Saheeh on the authority of Umm Salamah and with Allaah is all success."

Source: Fatawaa Al-Mar-ah Al-Muslimah V.2 pg. 487

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Is It Permissible To Prevent The Women From Salaatul-Eid?

Al-Imaam Abdul-Azeez Ibn Abdillaah Ibn Baaz (may Allaah have mercy upon him) answered this question:

"Salaatul-Eid is a communal obligation with many of the scholars. It is permissible for some individuals to remain behind and not attend. However, the person being present participating with his/her Muslim brothers/sisters is an emphasized Sunnah, which is not befitting to leave off ,except with a legislated excuse. Some of the scholars hold the position that Salaatul-Eid is an individual obligation similar to Salaatul-Jumu'ah. Therefore, it would not be permissible for the one who is held accountable from amongst the men, who are free and residents to remain behind from making the prayer. This statement is the most apparent from the evidences and closet to that which is correct. It is from the Sunnah for the women to be present along with them observing the proper Hijaab and covering without perfume. This is based upon that which is established in the Saheehayn (Bukhaari and Muslim) on the authority of Umm 'Atiyyah (may Allaah be pleased with her) she said:
 

"We were commanded to come out to the two Eids, the young, unmarried and the menstruating women in order to witness the good, the call of the Muslims and the menstruating women were to keep away from the prayer."

In  some wordings it was mentioned:

"One of them said: Oh Messenger of Allaah, (what are we to do if) one of us doesn't have a garment to come out in?"

The Prophet (sallallaahu alayhi wa sallam) said:

"Let her sister cover her from her garments."

There is no doubt that this indicates the emphasis that is placed on the women coming out for the Salaatul-Eidayn and to witness the good and the call of the Muslims.

Source:  Fataawa al-Mar-ah al-Muslimah pg. 258

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What Is The Ruling on Talking During The Eid Khutbah?

Al-Imaam Muhammad Ibn Saalih al-Uthaymeen (may Allaah be pleased with him) answered this question:

 

"This is a matter in which the scholars have differed. From amongst them, there are those who say that it is Haraam to talk while the Imaam is giving the Eid khutbah. Others have said that there's no harm in talking because it is not obligatory to stay and listen to the khutbah. There is no doubt, that from good mannerisms, is that one shouldn't talk. That's because when the person talks, he busy/distracts himself or other than himself from those whom he is addressing, or he busy/distracts the one who hears him or witnesses him."

 

Source: Fatawaa Al-Mar'ah Al-Muslimah pg. 260

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What is the Ruling Regarding the Rows of the Women?

What Is The Ruling Regarding The Rows Of The Women?  

Is The Worst Of The Rows The First and The Best The Last In All Circumstances, or Is This In The Case When There Is No Screen Between The Men And The Women?

Al-Imaam Muhammad Ibn Saalih Al-Uthaymeen (may Allaah have mercy upon him) responded to this question:

"That which is intended is when the men and women are in one place. In this case, the last rows for the women are better than the first rows. Just as the Prophet (sallaahu alayhi wa sallam) stated:

"The best rows of the women is the last of them and the worst of them are the first of them."

This was the case only because the last of the rows were the farthest away from the men and the first of them were the closest to the men. As for the case where the women have their own area, as we have today in most of the Masaajid, indeed the best of the rows of the women are the first of them similar to the men."

Taken from Fataawaa Al-Mar-ah Al-Muslimah pg. 235

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What is the ruling of the person who works with the disbelievers and what do you advise him with?

Al-Imaam Al-Allaamah Muhammad Ibn Saalih Al-Uthaymeen (may Allaah be pleased with him) was asked:

Q. What is the ruling of the person who works with the disbelievers and what do you advise him with?

A. We advise this person, who works with the disbelievers, to seek employment that doesn't have within it the enemies of Allaah and His messenger (sallallaahu alayhi wa sallam) from those who practice a religion other than Al-Islaam. If this is easy for the person, then this is what is befitting. If this is not easy to do, then there's no sin upon him. That is because he is involved in his work and they are involved in their work. However, this is with the condition that he doesn't have in his heart love for them and an alliance. Also, he must hold fast to that which the legislation has come with in relation to the greeting with the Salaam and responding to it.  Likewise, he doesn't propagate their deaths nor does he attend their funeral processions, nor does he attend their holiday celebration or greet them with the greetings connected to them.

Source: Maa-saa-il Fee al-Aqeedah pg. 108

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What is the Ruling on the Statement "Freedom of Ideology"?

Al-Imaam Ash-Shaykh Muhammad ibn Saalih Al-Uthaymeen (may Allaah have mercy upon him) was asked:

Q. "We read or hear the statement -Freedom of Ideology- and it is a call to the freedom of belief. What is your comment regarding this?

A. "Our comment regarding this is that the one who allows the person to be free to have any belief that he chooses from the different religions, indeed this person is a disbeliever. That is because anyone who who believes that it is allowed for one to have a religion other than the religion of Muhammad (sallallaahu alayhi wa sallam), indeed he is a disbeliever in Allaah. Repentance is sought from him. If he repents (then he is considered a Muslim).  If he doesn't, then capital punishment is mandatory (in the lands where Islaamic Law is implemented). Religion(s) are not ideologies, rather they are revelation from Allaah azza wa jall which He sends down upon His Messengers and that which His servants traverse upon. This statement and I mean  the statement -Ideology- which the intent of it is religion, it's obligatory that it be removed from the Islaamic Books. That is because it leads to this corrupt meaning. The overall answer is that whoever believes that it is permissible to practice any religion one wants to practice and that he is free in that which he practices, indeed he is a disbeliever in Allaah azz wa jall. That is because Allaah has said:
               "Whoever desires a religion other than al-Islaam it will never be accepted from him"

(Aali 'Imraan: 85)

Also the statement of Allaah:
                                           "Indeed the religion with Allaah is al-Islaam"

(Aali 'Imraan: 19)

It is not permissible for anyone to believe that a religion besides Al-Islaam is permissible (to practice) and that it is permissible for the person to worship (Allaah) with it. Rather, if the person believed this, the scholars have clearly stated that he is a disbeliever with the type of disbelief that expels one from the religion." 

Source: Majmoo' Fataawaa Ash-Shaykh Ibn Uthaymeen (3/99 # 459)

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Does he Know the Meaning of the Two Testimonies of Faith?

Question asked to Shaykh Abdur-Razzaaq Al-'Afeefee (may Allaah have mercy upon him):

Q. "If the disbeliever verbally mentions the two testimonies of faith but we do not know whether he knows the meaning of them or not, is it ruled that he is upon Islaam?"

A. "It is ruled outwardly for this person that he's upon Islaam until he displays that he's ignorant. He is to be taught, at that time, the correct meaning of the two testimonies of faith. If he becomes established upon that, then the praise is for Allaah. If he doesn't become established upon that, then he is an apostate and not one who is considered to be a disbeliever (who never entered into Islaam)."

Source:  Ma-saa-il fee al-Aqeedah pg. 224 question #301

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The Golden Principle

Question asked to Al-Allaamah Ash-Shaykh Saalih al-Fawzaan (may Allaah preserve him)

 

Q. A man calls in the gathering to a principle and encourages the people to hold fast to it and it is: We unite upon that which we agree on and we excuse one another for that which we disagree. This individual calls to this principle on the television and in the gatherings of the people?

 

A. This is the principle of the Ikhwaan Al-Muslimeen and it is well known. The one who has said it is Hasan Al-Bannaa the founder of the Ikhwaanal-Muslimeen. It is a false principle. How can we unite upon that which we agree on and excuse one another for that which we disagree about? If we differ with one another in the matter of Aqeedah are we to excuse one another? Are we to unite with the grave worshipers and the Soofiyyah? This principle is contradictory. That is because it will never be possible to unite while there is differing. It is a must that there be unity in the Aqeedah, ideology, path, and in the methodology. We will never unite while we are differing. This is their principle which they constantly repeat/propagate and they call it the golden principle. Why don't they say:

"Say Oh people of the Book, let's come to a common word between us and you that we will not worship any one except for Allaah and we will not associate any partners with Him. Nor will we take each other as lords besides Allaah."

(Aal 'Imraan: 64)

 

Come and let's unite upon the word of Tawheed which united between the Arab and Non-Arab and united between the predecessors of this nation and the latter of it. Allaah stated:

 

"Indeed this nation of yours is one nation and I am your Lord therefore worship me"

(Al-Anbiyyaa: 92)

 

As for pardoning in matters which there is disagreement in, it is only in the the allowed differing, that which it is allowed (for the one who is qualified to make) the Ijtihaad.  

 

Source: Al-Ijaabaat Al-Muhimmah Fee Al-Mashaakil Al-Mulimmah" V.2  pg. 225

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The Fasting Woman

Question asked to Imaam Muqbil ibn Haadi (may Allaah have mercy upon him)
 
Q. What is the ruling of the fasting woman who menses came upon her while there was a short time remaining before the breaking of the fast?
 
A. "It is obligatory upon her to make up that day. This is the case if the Mu-adh-dhin calls the adhaan on time. As for the case where the sun has set and the menses came upon her, but the Mu-adh-dhin did not call the Adhaan yet, {except the likes of the Adhaan of the Shee'ah}, and the sky has become dark, her fast is correct and it is not obligatory upon her to make up that day."

Source:  Al-Fataawaa Al-Mar'ah Al-Muslimah pg. 145 Q# 150

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Is it Permissible to make Du'aa against the Jews

Question asked to Al-Allaamah ash-Shaykh Saalih al-Fawzaan (may Allaah preserve him)

 

Q. Some of the brothers mentioned on you, Oh noble Shaykh, that it is not permissible to make dua against the Jews, especially if that is in a general manner. We hope from you to give clarity?

 

A. This is the custom of some of the people, and that is that the person cuts off some of the speech and takes what he wants and then says so and so said. This question came during one of the nights: Is it permissible to make dua for the destruction of all of the Kuffaar, the destruction of the Jews, the disbelievers, all of them until the point that none from amongst them remains upon the earth? I said in response: Dua is to be made against the one who transgressed, from amongst them, and oppressed the Muslimeen. As for making dua against them, that all of them be destroyed and none remains from amongst them, Allaah is All-Wise and All-Knowing. He has the ability to destroy them all and not leave anyone remaining except for the Muslimeen. However,  Allaah allows them to remain for a wisdom. He allows them to remain for the purpose of striving against them, establishing Al-Walaa (Alliance for the believers) and Al-Baraa (Disassociation from the disbelievers). He allows them to remain so that the difference between the one who loves Allaahand the one who doesn't love Allaah and His Messenger are established. There's wisdom for Allaah in doing that."

Source:  Al-Ijaabaat Al-Muhimmah fee Al-Mashaakil Al-Mulimmah Part 2 pgs. 203-204

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The Innovated Manner of Divorce

Question asked to Al-Imaam Muqbil bin Haadi (may Allaah have mercy upon him)

 

Q. We would like from you a detailed clarity whether At-Talaaq Al-Bid'ee counts?

 

A. The Talaaq Al-Bid'ee counts along with the husband being sinful. If he (the husband) said: I divorce you three times (at once), then one counts (and not three), just as has come in the narration of Ibn Abbaas (may Allaah be pleased with him) inSaheeh Muslim. So the divorce counts along with the husband being sinful (for divorcing in this manner). This is the correct position. He (the husband) will be sinful if he knows that (he's not to divorce in that manner)."

 

Note: At-Talaaq Al-Bid'ee can be translated as "The Innovated Manner of Divorcing".

 

Source:  Al-Fataawaa Al-Mar-ah al-Muslimah, Question #260 pg. 231

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Does the one who is menstruating prostrate at the verse of prostration?

Question Asked to Al-Imaam Muqbil ibn Haadi Al-Waadi'ee (may Allaah have mercy on him)

Q. The woman who is menstruating hears a verse that has within it a prostration, does she prostrate?

A. "There is no harm in her prostrating. That is because the purification is not a condition for the prostration according to that which is correct. Also, it is not mandated to face the Qiblah. Therefore, there is no harm if she wants to prostrate, just as the Prophet (sallallaahu alayhi wa sallaam) did when he recited Soorah An-Najm. He prostrated and the people prostrated with him. At another time, the Qur'aan was recited upon him and the Prophet (sallallaahu alayhi wa sallam) did not prostrate. Therefore, the prostration is not mandatory."

Source:  Al-Fataawaa Al-Mar'ah pg. 94, question #77

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The Covering of the Muslim Woman in the Prayer

Question asked to Al Imaam Al-Albaani (may Allaah have mercy upon him):

 

Q. Is the Muslim woman to pray in the clothes she wears in her house which cover her, or is it a must that there be a Jilbaab over her? Also, is it a must that she cover her feet in the prayer?

 

A. As for covering the feet in the prayer, then this is a must. That is because the feet are from the Awrah (the areas that must be covered) just as the Qur'aan and the Sunnah have indicated. As for, if it is permissible for her to pray in her house clothes? That which is apparent is that her house clothes do not cover her feet. Therefore, the answer is clear. It is not permissible for her to pray in her house clothes. Based on this, there has come in some of the Salafee narrations that the woman, when she stands to pray, it is obligatory upon her to have upon herself a long garment to cover the top part of her feet. Except, if we were to say that there's a woman -and this is an imagination- that lives in her own home covered in Jilbaab as if she was living amongst foreign men. It is possible that there is a woman who has something of tightness in her house clothing. If she prays, and at the same time she's covering her awrah, however from another angle her clothing describes her awrah (because of it being tight), this is an opposition to the legislation of her Lord. So based upon this, it is a must that the woman take an Izaar or a long Qamees to wear (to cover herself in prayer) even if her feet are uncovered.  It is sufficient for her to cover the top of her feet with this long garment."

 

Source: Al Fataawaa Al-Usturaaliyyah pg. 125

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Sitting with a Soofee

Sitting with a Soofee

  (An Exclusive Translation for Sisters Upon Al-Istiqaamah)

Sheikh Ubaid Bin ‘Abdillah Al-Jaabiree (hafidhahullah) was asked: [1]

Question Seven: May Allah do good to you and bless you, this questioner asks and says: What is your saying, may Allah preserve you, about the one who says: Me sitting with a Soofee who has good manners is better than me sitting with a Salafee who has bad manners?!!’

So the Sheikh replied:

‘I do not think that a Salafee whose veins have absorbed the Sunnah and its happiness has merged into his heart, would ever say this, for the Salafee keeps away from the Soofee innovators and other than them and sides with Ahlus-Sunnah. However, we look at that which has caused the saying and the one who said it. So, if the one who said it was from the people of factionalism and the (political) activists, then this is not strange for them (to say this) because they  proceed from, whether they like it or not, the principle:  ‘We co-operate in that which we agree upon and we excuse each other in that which we disagree on’.

And if it was a person of the Sunnah (who said this) but something cut into his soul from that which he sees from the dryness of his brothers towards him and their harshness towards him, a harshness which he sees as increasing beyond its limit, then I do not think this one said it except to reprimand  and to severely rebuke (the others). So, it is obligatory upon his brothers to deal with this one with gentleness, and to be good to him in the friendship with him, especially if he is of important status and his position is significant amongst the people... ‘

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[1] Translator’s note: The question is taken from the book: Al-Hadd-ul-Faasil Bayn Mu’aamalti-Ahlis-Sunnah Wa Ahlil-Baatil of Sheikh ‘Ubayd Al-Jaabiree (Daar Imaam Ahmed, 1430/2009, 1^st Edition, Cairo, page 18).

  

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The Ruling on Listening to the Qur'aan While Having Relations

Questioned asked to the Permanent Committee of Scholars:

 

Q. What is the ruling on listening to the Qur'aan from the radio while having relations with one's wife. That which I have within myself regarding this affair while I'm in this state, is that it repels the accursed Shaytaan from the home? 

 

A. The Prophet (sallallaahu alayhi wa sallam) has indeed  taught his nation that which is to be said during the time of the man having relations with his wife. On the authority of Abdillaah Ibn Abbaas (may Allaah pleased with them both) said that the Messenger of Allaah (sallallaahu alayhi wa sallam) said:

 

"As for, if one of you were to say at the time when he approaches his wife - Bis millaah  Allaahumma Jan nib nash Shaytaan wajan nibish Shaytaan Maa Ra zaq ta naa- (In the name of Allaah, Oh Allaah keep us away from the Shaytaan and keep theShaytaan away from that which you provide us with), if it is decreed that a child will come from that union, the Shaytaan will never be able to harm it." (Agreed Upon).

 

That which is specifically binding upon the individual, is the restriction (of himself) to that which has come (in the text). Indeed, the listening to the Qur'aan from the radio during the time of having relations for the purpose of repelling the Shaytaan from the home is going beyond that which is legislated. Therefore, it is not permissible. The Magnificent Qur'aan has more of a noble status and greater sanctity than to be listened to during this situation that has been mentioned. Allaah knows best and with Allaahis the success. May the Salaah of Allaah and His Salaam be upon His Prophet, his family, followers and companions."

 

Source: Fatawaa al-Mar-ah al-Muslimah V.# 2 pgs. 617-618

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