Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

The Ruling Concerning Performing a Cesarean Section

This issue occurs in one of four situations:

• [1] That the mother is alive and the baby is alive:  In which case it is not permissible to do any surgical operation except under necessity such as when delivery becomes difficult, etc.  This is because it is not permissible to perform operation when there is no need, as the body is a trust that must be cared for by every person.  He must not do anything that threatens it except for a more useful goal, because the operation may harm the child.

• [2] That both mother and child are dead:  Here, it is not permissible to perform the operation for there is no benefit in it.

• [3] That the mother is alive while the child is dead:  Here it is permissible to perform operation to remove it.  Because, obviously – and Allah knows best – it will not be removed except by an operation.

- If there is a fear for the mother with the operation, it is not permissible to perform the operation as the fear of the harm prevents doing what may benefit.
- If the possibility of harm is very low, and the child may continue to remain in her womb, then there is no problem with the operation, because the continued existence of the baby in her womb prevents her from pregnancy.

• [4] That the mother is dead while the baby is alive:  Hanbali scholars have stated that it is forbidden to operate in order to remove the child.  Their reason for this ruling is that is involves mutilation and a transgression upon an honour that is existent for the sake of a life supposed to be existent, except where part of the child has started coming out, in which case it is allowed to operate to bring out the rest.  They said, ‘it is allowed for a midwife to pounce on it so as to force it out’.

Ibnul-Qayyim stated in his book – I’laa, al-Muwaaqqi’een [3/413] – that is was said to Imam Ahmad that Sufyaan was asked concerning a woman who died with a baby moving in her womb, that he said: “I don’t see anything wrong with slitting her stomach to remove it.”  On hearing this, Ahmad said:  ‘Evil indeed is what he said.’  And he continued to repeat that, saying ‘Subhaanallah – glory be to Allah, ‘Evil indeed is what he said.’

I say [the author], the reasoning of our scholars, which is that this involves mutilation, implies that it should be permissible in these days since the operation does not involve any mutilation.

• Based on this, the correct view is that of Sufyaan, which is that it is compulsory (Waajib) to operate if there is a high probability of the baby’s safety,
• Or strongly encouraged (Mustahab), if it is likely that he survives,
• And permissible (Mubaah), where there is a low chance of its survival.

This is so because of many reasons:

One:  Because it is based on that which was forbidden by our scholars, their reason no longer existent as, once the stomach is incised and then stitched back, after removing the baby, there is no mutilation.

Two:  The honour of the living is greater than that of the dead.  So, if we were to assume that incising her stomach involves dishonouring her, then doing that is less than dishonouring the living (baby which is exposed to death).

Three:  The baby is a living and honourable human being exposed to death, and operating to remove it involves saving a human soul from death, which is compulsory, as the benefit can be achieved without any harm.

Four:  That our scholars have permitted operating the case of a child who is half into the world, to remove the rest – based on the reason that his life is known (for sure), whereas before it comes out its life is only imaginary – implies that there shouldn’t be a difference between the two situations, before or after it has started coming out, so long as we are sure of its life.

Five:  The benefit in it outweighs the harm and it is well known that Islam either compels Muslims or encourages them (to do things) whenever their benefit is higher than their harm; For there is no doubt that incising the stomach of a dead, pregnant woman, to save her baby is a benefit that outweighs the harm in it.  Hence, the thing boils down to either being compulsory  or encouraged, or (at worst) permissible, according to the level of hope in saving the life of the child, or otherwise.

[Ibn Uthaymeen, Al Muntaqaa min Faraa’id al-Fawaa’id]

Al Ahkaam wal Fataawaa as Shar’iyyah li Katheerin minal Massailit Tibbiyyah
(Guidelines and Fataawa Related to Sickness and Medical Practice, pgs. 69-71)

Source : http://salafitalk.net/

MATRIMONY AT AN EARLY AGE AND ITS BENEFITS  – by SHAYKH FAWZAN

As for the saying that, getting married at an early age diverts from gaining knowledge and from studying, this is not the case. Rather, the opposite of this is correct because tranquility, peace of mind, and pleasure never cease to be obtained through marriage. These things help the student to reach his goal because, he has peace of mind, and his thoughts are not cluttered due to discomfort and this helps him study.

Now on the other hand abstaining from marriage in reality blocks whatever knowledge he wants to attain, because it is not possible to acquire knowledge in a state of confusion and anxiety. However, if he gets married, his mind is at rest and his soul is at ease. He gets a house to take as a shelter and a wife who relaxes and helps him. These things help him to attain knowledge.

If Allah makes it easy and this marraige becomes a source of comfot to become a relationship, then this is from among the things which make it easy for the student to pursue knowledge. Matrimony does not block the path to knowledge as some believe. For that reason, having children is an enormous blessing in this life and in the next.

Taken from: ISLAAM’S SOLUTION FOR THE PROBLEMS FACING TODAY’S YOUTH, Pgs. 44-48

Internet Source

The Ruling on a Woman’s Slaughter

Question:
Is it permissible for a woman to slaughter an animal? And is it permissible to eat from it?

Answer:

It is permissible for a woman to slaughter an animal, the same as a man, as has been confirmed by the Sunnah from the Messenger of Allaah sallallaahu ‘alaihi wa sallam. It is permissible to eat from the animal she has slaughtered, if she is a Muslim or one of the People of the Scripture and the animal was slaughtered according to the Islamic Law, even if a man was available to do it for her. It is not a condition for the permissibility of her sacrificial animal that there be no man present.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Darussalam, vol 6, page 315

Source : http://fatwaislam.com/

Related Links :

• From Tafseer ibn Katheer – Surah Al-Hajj
  • The Goal of the Udhiyyah according to Allah is the Sincerity and Taqwa of His Servant
    It is neither their meat nor their blood that reaches Allah, but it is Taqwa from you that reaches Him
  • Explanation of the Udhiyyah and the Sha`a’ir of Allah
  • Rites of Sacrifice have been prescribed for every Nation in the World
  • The Command to slaughter the Budn (Sacrificial Camel)
• [Blog] The Conditions of a Sacrificial Offering – Imaam Muhammad bin Saalih Al-’Uthaimeen
  Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat (pg. 12-16) , Al-Ibaanah.com
• [Blog] The Etiquettes of Slaughtering – Imaam Muhammad bin Saalih Al-’Uthaimeen
  Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat , Al-Ibaanah.com

Question : All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy. The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance.

Answer :

1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).

2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it’s foster in descent and forbade the child from attributing itself to other than it’s real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving. The Most High said :

“….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father’s (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful.” (Al-Ahzab 33:4,5)

Furthermore the Prophet sallallahu alayhe was salaam said :

” Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him”. [Narrated by Abu Daawood.]

3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.

a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee’ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :

“…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)….”(Al-Ahzab 33:6)

b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :

“…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. (Al-Ahzab 33:37)
So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.

4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:

a) A person is allowed to call he who is younger than him with the words ” O my son…” in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words “…O my father..” out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.

b) The Sharee’ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said :
“……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma’idah 5:2)

Also the Prophet sallallahu alayhe was salaam said :
” The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness.”[Narrated by Ahmad and Muslim].

He sallallahu alayhe was salaam furthermore said :
” The believers amongst themselves are like a structure, parts of it srengthen others”.[Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]

This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :

” Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor”. [Narrated by Bukhari]

May Allah bless and send peace upon the Messenger , his family, and companions.

The Pemanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child
pgs 172-175

Question posed to Shaykh ‘Uthaymeen, rahimahullah:

Q.  My brother dresses his four year old daughter in a veil and says, “He who grows up upon something grows old upon it”, and he tries to force this upon my children.  Whereas I disagree with him in this, and say to him, when they reach their menses.  What is your opinion about this severity by which he has chained the childhood of this child at the age of four?  May Allah reward you with good.

A.  There is no doubt that your brother’s statement is the common occurance: He who grows up upon something grows old upon it, this is why the Prophet, salallahu ‘alayhi wa salam, has ordered the one who reaches the age of seven years to perform the prayer, even though he is not yet responsible for his actions, rather this is an order than he be accustomed to it.

As for a young girl, there is no ruling concerning her private zone, it is not obligatory upon her to cover her face, neck and hands or feet, and it is not befitting that she be forced into this.  Whereas if she reaches a stage at which men start to become attracted to her, then she should wear the hijab to prevent trials and evil.  This varies with different women, for there are some who develope quite rapidly, while others are the opposite of this.  Allah is the One Who gives success.

Shaykh Ibn ‘Uthaymeen
[Fataawa Manaar al-Islaam: 3/810]
(also found in Islamic Fataawa Regarding the Muslim Child, page 153)

الله حرم الصور, وحرم اقتنائها فكيف نربي عليها أولادنا ؟! كيف نربيهم على شيء حرام ؟!على صور محرمة وتماثيل متحركة ناطقة أشبه ما تكون بالإنسان , هذا تصوير شديد , ولا يجوز تربية الأطفال عليه .وهذا ما يريده الكفار, يريدون أن نُخالف ما نهى عنه الرسول صلى الله عليه وسلم فالرسول صلى الله عليه وسلم نهى عن الصور وعن استعمالها واقتنائها(1).
وهؤلاء يروجونها بين الشباب وبين المسلمين بحجة التربية, هذه تربية
فاسدة, والتربية الصحيحة أن تعلمهم ما ينفعهم في دينهم ودنياهم

Shaikh Salih Al Fawzaan was asked:

What is the ruling on nurturing children upon Cartoons of which the goal is to benefit them and teach them good manners?

The Shaikh said: Allah made pictures Haraam, and it is Haraam to acquire them so how can we nurture our children upon them?? How can we nurture them upon something that is Haraam, upon pictures that are Haraam and drawings that move and speak and are similar to human beings? This is an evil picture and it is unlawful to nurture children upon it.

This is what the Kuffar want. They want us to oppose what the Messenger of Allah صلى الله عليه و سلم prohibited us from.  And the Messenger صلى الله عليه و سلم prohibited us from pictures, and using them, and acquiring them. And those who spread it (cartoons) between the youth and the Muslims, claiming that it is from nurturing (the children) then this is immoral nurturing. And the correct nurturing is to teach them what will benefit them in their religion and worldly affairs.

Link: http://www.ajurry.com/vb/showthread.php?t=12724

Q: What is the ruling on watching and buying islamic animated-cartoon movies, given that these movies present purposeful and beneficial stories for children which promote good character, dutifulness to parents, honesty, offering Salah (Prayer) regularly and the like. These animated movies are intended as good substitutes for television which has become widespread. However, the problem we face is related to the fact that such movies present hand-drawn pictures of humans and animals. Is it permissible to watch these animated cartoons? Please advise. May Allah reward you with the best!

A: It is not permissible to buy, sell or use cartoon movies, because they include Haram pictures. Raising children should be done in ways that are Islamically acceptable with regard to teaching, disciplining, encouraging them to offer Salah and taking good care of them.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light - tape no. 787

Polygyny : The condition or practice of having more than one wife at one time.

~

This is a much needed admonition to the muslimaat upon the sunnah, and may Allaah grant both men and women the akhlaaq (manners) to deal with such situations.  shaykh al-albaani (rahimahullaah) says:

“Of course, I believe that that is not allowed for (the woman) (to come between her husband and polygyny) because of two reasons: The first (reason) is that she is hindering (her husband) from the path of Allaah, and other (reason) is that she is opposing the command of her husband. Because you know…that the obedience of a woman to her husband is obligatory the way the matter is with regard to the obedience of an individual from the individual members of a nation toward the Muslim ruler, with an obedience which I don’t say is blind but rather a complete obedience, except what is made an exception in the islamic legislation, which is (obeying someone) in disobedience to Allaah. And from this results islamically legislated rulings which (state) that if the Muslim ruler commands that which is fundamentally allowed, this command becomes obligatory for the one who is commanded with it to carry it out, because it is the command of the ruler. Exactly likewise is the command with respect to the husband with his wife.

So if the husband commands his wife with some command while that command is allowed in the foundation of the islamic legislation and while the woman is able to carry it out, then it is obligatory upon her to obey him. And if she does not obey him, then she has disobeyed Allaah and His Messenger [sallAllaahu 'alayhi wa sallam]. So, concerning that which the woman undertakes of using hindrances that come between her husband and that which he wants to attain from what Allaah, the Mighty and Majestic, has allowed, let alone if the allowed (matter) is that which is desirable (and) permissible, then no doubt she will be disobedient twice over. The first time is that which preceded when I mentioned that indeed she is cutting off the path (of Allaah); and the other matter is that she is opposing her husband in a command that she has no right to oppose while she is able (to obey his command) and while he is not commanding or not wanting to do (an act of) disobedience to Allaah.”

~

Source : Asaheeha Translations

PS : Webster’s New World Dictionary defines Polygamy as “the practice of having two or more wives or husbands at the same time.”  Since Muslim women are not allowed to have two or more husbands at the same time, let’s find a better word:  Polygyny.  The same dictionary defines polygyny as “a practice of having two or more wives at the same time.” Polyandry (Greek: poly- many, andros- man) refers to a form of marriage in which a woman has two or more husbands at the same time

Aboo Qataadah al-Ansaaree  (may Allaah be pleased with him) said:

كَانَ رَسُولُ اللهِ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ يُصَلِّي، وَهُوَ حَامِلٌ أُمَامَةَ بِنْتَ زَيْنَبَ بِنْتِ رَسُولِ اللهِ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ ، فَإِذَا سَجَدَ وَضَعَهَا، وَإِذَا قَامَ حَمَلَهَا.
“The Messenger of Allaah (may Allaah raise his rank and grant him peace) would pray holding Umaamah bint Zaynab bint Rasoolillaah.   He would put her down when he prostrated, and then pick her up again when he stood up.”

This hadeeth was collected by al-Bukhaaree (516) and Muslim (543).

In another wording collected by al-Bukhaaree (5996):

خَرَجَ عَلَيْنَا النَّبِيُّ _ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ _ ، وَأُمَامَةُ بِنْتُ أَبِي العَاصِ عَلَى عَاتِقِهِ، فَصَلَّى، فَإِذَا رَكَعَ وَضَعَ، وَإِذَا رَفَعَ رَفَعَهَا.
“The Prophet (may Allaah raise his rank and grant him peace) came out once (to lead the prayer) with Umaamah bint Abil-’Aas on his shoulders.  He prayed, placing her down when he bowed and picking her up when he stood up.”

Points of Benefit from this Hadeeth:

* The hadeeth proves the permissibility of carrying a baby girl to the masjid and during the prayer.

* Male parents and educators should not be shy to openly show affection to small children in different ways in front of other people, as it is not a weakness in manhood, rather it is an important part of manhood, since our best example of true manhood, the Messenger of Allaah (may Allaah raise his rank and grant him peace) used to openly show affection to small children in front of the people.

* Carrying small children to the masjid, and during the prayer, will help them to love the worship of Allaah, the people who do it, and the places it is done in.

* Carrying small children during the prayer is another way to show them mercy.  The Prophet (may Allaah raise his rank and grant him peace) would even carry Umaamah in a merciful and gentle way.  Al-Haafith Ibn Hajr (may Allaah have Mercy on him) said, “When he bowed or prostrated, he would put her down on the ground so that she would not fall.  Then it seems that she loved him so much that she could not remain on the ground, perhaps saddened to be away from him, so he would have to pick her up again once he stood up.” (Fat-hul-Baaree 10/429)

* The hadeeth stresses the importance of having mercy on children, to the extent that some scholars gave it priority over complete devotion to the prayer.  Al-Haafith Ibn Hajr (may Allaah have Mercy on him) said, “Here there was a clash between complete dedication to the prayer and tending to the needs of a child, and he gave preference to latter.” (Fat-hul-Baaree 10/429)

Others might argue that complete devotion to the prayer does not exclude giving consideration to the needs of those around us, and thus, there was no real clash of priorities in the first place.  The very one who ordered us to pray devoutly is the one who held Umaamah in the prayer, picking her up and putting her down repeatedly. (1)   Al-Haafith Ibn Battaal (may Allaah have Mercy on him) said, “There was nothing in his carrying of Umaamah that contradicts the devotion we are ordered to have in our prayers.  This action of his (may Allaah raise his rank and grant him peace) is a truly a great example for us to follow.  We should pattern our behavior after his actions and how he was so merciful and kind to all children, no matter their age.” (Sharh Saheeh al-Bukhaaree 9/212, abridged)

* Shaykh ‘Abdullaah al-Bassaam (may Allaah have Mercy on him) said,
“This hadeeth illustrates the humbleness of the Prophet (may Allaah raise his rank and grant him peace), his good manners, and the mercy he showed to the young and old alike.  He was our best example of good manners, gentleness, and mercy in his dealings, especially with children and people with weaknesses.” (Tawdheeh al-Ahkaam 52-53, slightly adapted)

And Allaah knows best.

(1) He is also the one who shortened his recitation when he heard a child crying, and he is also the one who prolonged his prostration to let a child finish playing on his back! (sallallaahu ‘alayhe wa sallam)

Moosaa ibn John Richardson

http://salafitalk.net/st/viewmessages.cfm?Forum=29&Topic=6113

Related Links:

• Showing Mercy Towards Children is a Means of Achieveing the Mercy of Allah
  From Umm ‘Abdillah Al-Waadi’iyyah’s “My Advice to the Women”

The Dislike of Marriage with Women from the People of the Book

In the name of Allah the Most Beneficent Most Merciful,

The Dislike of Marriage with Women from the People of the Book -nowadays- and its Evil Consequences
by Sheikh ‘Abdul ‘Azeez bin Baaz -may Allah have mercy upon him- [Reference below]:

The Imaam, the Father Sheikh ‘Abdul ‘Azeez bin ‘Abdillah bin Baaz -may Allahs mercy be upon him- says:

Marriage with other than Muslim Women contains in it elaboretness. [TN: It's not as simple as we think. And the Sheikh will explain bi ithnillah]. Idolatresses, Communist and likewise Buddhist Women are not permissible to marry. As for chaste women from the People of the Book who are known for having chastity, decency and being distant from the avenues of fornication, they are considered the chaste ones.

So it is permissible for a Muslim Man to marry a chaste woman (from the People of the Book). However he leaves off that which is more virtuous and foremost and what is farther away from evil (i.e. marrying the Muslimah).

Because marrying this women could perhaps lead him to becoming a Christian (or Jew) -and Allahs refuge is sought- or possibly lead the children to becoming Christians (or Jews). And this is the reason why ‘Umar and a group from the Salaf disliked that (type of marriage although it is permitted) fearing for that person the evil consequences behind it. Nontheless the origin is that it is halaal (lawful).

Just as He the Most High and Exalted says in His Noble Book in Surah al-Maaidah: {Made lawful to you today are At-Tayyibat [all kinds of Hall foods, which Allh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits). The food of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr, desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse nor taking them as girl-friends.}5:5

Thus Allah has permitted marriage to those women from the People of the Book (who are chaste). And a Muhsanah is one who is free, chaste and known (to the people) for chastity and decency. So when is this known from her?! When is it known that she is chaste in (places like) America or England or in any place?! This is petrifyingly dangerous. The advice is that he (the Muslim Man) should not marry her (the disbelieving women from the People of the Book) But if you find a chaste woman (from amongst them) who her chastity can be testified to then it is permissible to do so, yet he leaves off what is better (i.e. a Muslimah).

Because it is a means for him becoming a Christian (or Jew) due to his love for her or his children after him whether it be during his lifetime or after his death.

And there is no might or power except with Allah!

And may peace and blessings be upon our Prophet Muhammad, his family and companions.

Taken from: http://sahab.net/home/index.php?Site=News&Show=885

Translated by: Abu Fouzaan Qaasim

Related Links:

• Choosing The Desired Wife - by Ibrahim Abu Khalid , Taken from troid.org
  Find out what one should look for in a prospective wife.
• Some Authentic Ahaadeeth on Marriage
  Taken most of them from the book ‘Saheeh Al Jaami’ As Sagheer wa Ziyaadatuhu’ by the scholar, the Muhadith of our age, Muhammad Naasir ud Deen Al Albaanee. Two of the proofs were taken from It’haaf Al Karaam Ta’leeq Alaa Buloogh Al Maraam by Shaykh Safee Ar-Rahmaan Al Mubaarakfooree.{The one who wrote Raheeq Al Makhtoom}

O Muslims Avoid Oppression amongst Yourselves – especially towards your spouse

"Avoid oppression, because oppression will result in deep darkness on the Day of Ressurection."
[Recorded by Muslim and others]

The two spouses should be fair and just in dealing with each other.
They should avoid oppressing one another in any way.
They should not take unfair advantage of their rights, or abuse each other through their distinctive qualities.
Oppression has been prohibited by Allah (subhanahu wa ta’ala) even upon Himself! Abu Tharr(radiyallaahu anhu) reported that Allah’s Messenger (sallallaahu alaihi wasallam) said:

Allah says, "O My servants! I have indeed prohibited injustice upon myself and made it prohibited among you, so do not oppress one another." [Recorded by Muslim]

Let not feelings of superiority and dominance creep into the heart of either of the two spouses, causing him or her to oppress the other spouse, thinking that he or she has accomplished thereby a well earned victory.
Let them both ponder over the above hadiths, and let them beware of a secret curse that may arise from the heavy heart of an oppressed soul.
Anas bin malik (radiyallaahu anhu) reported that Allah’s Messenger (sallallaahu alaihi wasallam) said:

"Avoid the oppressed’s supplication (against you), even if he was a kafir, because there is no barrier in its way (to Allah)." [Recorded by Ahmed, Abu Ya'la , and others. Verified to be hasan by al-Albani as sahih no 767 and sahih ul-jami no 119]

And oppression is never forgotten, and will never go unpunished.
Abu Hurayrah (radiyallaahu anhu) reported that Allah’s Messenger (sallallaahu alaihi wasallam) said:

"Whoever has oppressed his brother in regard to his honor or property should beg for his forgiveness today – before it will be taken from him on a day when there will be no dinars or dirhams: If he has good deeds, some of them will be taken to the amount of his oppression; and if he has no good deeds, some of his (oppressed) companion’s sins will be taken and loaded upon him." [Recorded by al-Bukhari and Ahmed

Source: "The Fragile Vessels (Rights and obligations between the spouses in Islam)"

Purchase this book @ troid.org : Islamic Store: The Muslim Family 3, The Fragile Vessels

May Allah the Almighty guide and protect us All Ameen

Related Links:

• Check other articles/books/audio related to [Family]

  Essential Rights – by Shaykh Muhammad Saleh Al Uthaymeen Short work detailing the basic rights due to God, his last Messenger, parents, siblings, children, spouses, neighbors, communitys, other citizens, and the world itself. The right of Allah – Prophet – Parents – Children – Relatives – Spouse – Governor and the people The right of Neighbors – Muslims – Non Muslims