Posts Tagged ‘Ghudyaan’

Shaikh Abdullah Ghudyaan and the Jinn

September 30, 2012

Shaikh Abdullah Ghudyaan and the Jinn:

 

http://jinn-devils.abdurrahman.org/2012/09/02/shaykh-abdullah-al-ghudayaan-the-jinn-mustafa-George/

 

 

 

 

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What are the parts of the body allowed for the one proposing to see?

September 20, 2012

The following fatwa translated from:

http://www.alifta.com/Fatawa/fatawaDetails.aspx?View=Page&PageID=6793&PageNo=1&BookID=3

س1: ما هي الأجزاء التي يجوز للخاطب أن يراها من مخطوبته؟ لقد سمعت كثيرًا من رجال الدين يحددها بالوجه والكفين، ولكني قرأت في جريدة (النور) التي تصدر في مصر، عن أحد الأحزاب السياسية، أنه يجوز للخاطب أن يرى قدم مخطوبته إلى ما تحت الركبة، أرجو أن ترسلوا لنا الرأي السديد في هذا الموضوع، وهل يجوز للخاطب أن يراقب المرأة التي يريد خطبتها أثناء سيرها في الطريق، وهل ورد فعلاً أن أحد الصحابة فعل ذلك؟

Question: What are the parts of the body that it is allowed for the one proposing to see of the one being proposed to?  I have heard a lot from religious men that it is limited to the face and the hands, however, I read in a magazine (an-Noor) which originates from Egypt – from one of the political parties – that it is allowed for him to see (as well) from the feet to below the knee of the one he is proposing to.  I would like for you to send us the correct opinion in this matter.  And is it allowed for the one proposing to watch the woman he wants to propose to while she is traveling in the street? Is it really authentically reported that one of the Sahaabah did that?

 

يجوز لمن أراد أن يتزوج امرأة أن ينظر عند خطبتها إلى وجهها بلا تلذذ ولا شهوة، ودون خلوة بها باتفاق العلماء، وقد شرع ذلك رعاية للحاجة، ورجاء أن يؤدم بينهما إذا تزوجها، وفي ذلك الكفاية؛ لأن الوجه مجمع المحاسن، وبه تندفع الحاجة، وأجاز بعض الأئمة النظر إلى الكفين أيضًا وما يظهر من المرأة غالبًا مما يدعو إلى نكاحها، ويجوز  للخاطب أن يرقبها أثناء سيرها في الطريق ليرى منها ما يدعوه إلى نكاحها،

Answer: It is permissible for the one who wants to marry a woman to look, at the time of the proposal, at her face without lust or desire, and without being alone with her by consensus of the ulama. That is legislated to take care of the need.  And the hope is that it enriches things between them when he marries her.  And that is sufficient (to look at). Because the good qualities are gathered in the face, and the need is fulfilled through this.  And some of the leading Scholars have also allowed looking at her hands and what is normally apparent from her which will call him to marry her.

It is allowed for the one proposing to watch her while she is traveling in the street in order to see from her what will call him to marry her.

 

كما روى أبو داود عن جابر بن عبد الله، أن النبي صلى الله عليه وسلم قال: إذا خطب أحدكم المرأة فإن استطاع أن ينظر إلى ما يدعوه إلى نكاحها فليفعل، قال جابر: فخطبت امرأة فكنت أتخبأ لها حتى رأيت منها ما دعاني إلى نكاحها فتزوجتها ، وعن أبي هريرة رضي الله عنه قال: خطب رجل امرأة فقال النبي صلى الله عليه وسلم: انظر إليها، فإن في أعين الأنصار شيئًا رواه أحمد وأبو داود .

As comes in the narration collected by Abu Dawood from Jaabir ibn Abdullah that the Prophet (sallallahu alayhe wa sallam) said (translated):

When one of you proposes to a woman, if he is able to look at what will call him to marry her, then let him do so.”

Jaabir (radiallahu anhu) said (translated): ‘So I proposed to a woman and I hid from her until I saw from her what called me to marry her, then I married her.’”

And Abu Hurairah (radiallahu anhu) said (translated):

A man proposed to a woman, so the Prophet – sallallahu alayhe wa sallam – said (translated): ‘Look at her, for indeed there is something in the eyes of the Ansar.’

Collected by Ahmad and Abu Dawood

 

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

And with Allah is the success, and (we ask that) Allah raise the rank of our Prophet Muhammad and grant him peace as well as his family, Companions, and followers.

 

Answered by Shaikh Bin Baz, Shaikh ‘Afeefy, and Shaikh Ghudyaan

 

 (the following translated from):

http://ar.miraath.net/fatwah/3200

The following is part of an answer Shaikh Muhammad bin Haadee al-Madkhalee gave to a question on this topic:

 

يكفي أن يراها لوفي الشارع ، لوخرجت من بيتها ورآها فجأةً كفاه ذلك أومرت من البيتِ وكان في مجلس مع محرمها يكفيه ذلك ، أم الذي نراه الآن فيما يعرض علينا من السؤالات والإستفصالات التى تأتي فيها ، تأتي لهم بالعصير وتأتي لهم بالشاهي ، هذا غير صحيح ، والحديث قال فكنتُ أتلصص لها يختبئ يراها

…It is sufficient for him to see her in the street, if she left her house and he saw her all of a sudden, this suffices him.  Or if she passes by in (or from) the house while he was sitting with one of her mahrams – that suffices him (as regards the permitted “look”). As for what we see now from what is presented to us from questions and inquiries regarding this – that she comes to them with juice, or she comes to them with tea – this is incorrect.  And the hadeeth (of Jaabir ibn Abdullah) says: ‘I acted stealthily towards her’ (meaning) he hid to see her…”

Is it permissible for the one proposing to take a walk with the one proposed to?

August 17, 2012

Translated from alifta.com

 

س: هل يجوز للمرأة أن تمشي مع رجل وهما مخطوبان غير متزوجين؟

 

Q: Is it permissible for a woman to walk with the man who proposed to her when they are not married?

 

 

ج: لا يجوز للمرأة أن تخرج مع خطيبها قبل أن يعقد له عليها بدون محرم؛ لأن ذلك وسيلة إلى الفتنة وما لا تحمد عقباه.

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم

.A: It is not permissible for a woman to go out with the one who proposed to her without her mahram before the marriage contract is signed.  That is a way that leads to fitnah and to a result which is not praiseworthy.

 

And with Allah is the success.

(Answered by Shaikh Bin Baz, Shaikh Ghudyaan, and Shaikh ‘Afeefy)

Advice in Seeking Knowledge

March 14, 2012

Articles under the Seeking Knowledge category here: http://www.dusunnah.com/index.php?option=com_content&view=category&id=142&Itemid=184

1.The virtue of Madinah and its Scholars (audio)

2.Follow the one with proof (video) – also transcribed – very brief but important advice from Shaikh Fawzaan

3.Some things are not to be asked (video) – also transcribed – very brief but excellent advice from Shaikh Ghudyaan

4.Student of tapes and books (video) – also transcribed (and brief)- is a person considered a student of a scholar if he read their books and listened to their tapes (only)?  Shaikh Ubayd al Jaabiree answers

5.Knowledge is not taken from a person of innovation or desires – transcribed from Shaikh Ahmad Bazmool

6.The rights of the Scholars – Shaikh Muhammad bin Abdul Wahhab al Aqeel (Audio)

 

Articles under the Student of Knowledge category here: http://www.dusunnah.com/index.php?option=com_content&view=category&id=119&Itemid=183

1.Seek your provision and do not depend upon the people for your sustenance

2.Issuing Islamic verdicts without possessing any knowledge

3.I have been accepted into the Islamic University. Should I take my wife?

4.Al Asaalah – Fataawa of al Albaanee

5.Essential Principles for the Student of Knowledge (Audio)

6.Honoring the Scholars

7.The manner of correcting the Scholars in front of people

 

The Late Scholar Abdullah Ghudyaan

April 22, 2010

Taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=5571

  A BRIEF BIOGRAPHY OF ASH-SHAIKH AL-ALLAAMAH
`ABDULLAAH IBN GHUDAYAAN

Hafidhahullaah

[Taken from the introduction to ‘Fataawal-Lajnatid-Daa.imah lil-buhoothil- `Ilmiyyah wal-Iftaa.’ (1/10-12)]

“`ABDULLAAH IBN GHUDAYAAN:

`Abdullaah ibn `Abdir-Rahmaan ibn `Abdir-Razzaaq ibn Qaasim Aal Ghudayaan.
He is from the family of a muhaddith of Banul-`Anbar, from Banoo  `Amr ibn Tameem, and his lineage goes back to `Amr (Taabikhah) ibn Ilyaas ibn Mudar, from the family of the descendants of  `Adnaan; and through his mother his lineage goes back to the family of Raashid, from (the tribe of) `Utaybah which is from (the tribes of ) Hawaazin.

*His birth: He was born in the year 1345 [[c.1926 C.E.]] in the town of az-Zulfaa.

* His education: He studied the basics of reading and writing at a young age with `Abdullaah ibn `Abdil-`Azeez as-Suhaymee, and `Abdullaah ibn `Abdir-Rahmaan al-Ghayth, and Faalih ar-Roomee.

He studied the basics of Fiqh, Tawheed, Arabic Grammar, and the laws of Inheritance with Hamdaan ibn Ahmad al-Baatil.

Then he travelled to ar-Riyaad in the year 1363H and entered the Saudi Preparatory School [previously the School for Orphans] in the year 1366 approximately, and he qualified in the year 1368H.

He was appointed as a teacher in al-`Azeeziyyah School, and in the year 1371H he entered the Academic Institute (al-Ma`hadul-`Ilmee). During  this period he took knowledge from the eminent Shaikh Muhammad ibn Ibraaheem Aalush -Shaikh.

He likewise took the knowledge of Fiqh from Shaikh Sa`ood ibn Rashood (the Qaadee of ar-Riyaad) and from Shaikh Ibraaheem ibn Sulaymaan he learned knowledge of Tawheed. With Shaikh `Abdul-Lateef ibn Ibraaheem he studied Arabic Grammar and the Laws of Inheritance.

Then he continued his studies until he qualified from the College  of Sharee`ah in the year 1376H.

He was then appointed as head of the court of al-Khobar. Then he moved to teach in the Academic Institute in the year 1378H.

Then in the year 1380H he was appointed as a teacher in the College of Sharee`ah;

Then in 1386H he became a member of the Iftaa. (Verdicts) Committee in Daarul-Iftaa.Then he 1391H he was appointed a member of the permanent Committee for scholarly research and verdicts, and a member of the Committee of Major Scholars [1].

His Shaikhs: He studied under a group of the seekers of knowledge in the various fields, and the most prominent of them in addition to those already mentioned were:

1)     The eminent Shaikh `Abdul-`Azeez ibn `Abdillaah ibn Baaz-under whom he studied Fiqh.
2)     Shaikh `Abdullaah al-Khulayfee, with whom he studied  Fiqh also;
3)     Shaikh `Abdul-`Azeez ibn Rasheed, with whom he studied Fiqh, Tawheed, and the Laws of Inheritance;
4)     Shaikh Muhammad al-Ameen ash-Shanqeetee, with whom he studied Usoolul-Fiqh, the Sciences of the Qur.aan, and Tafseer.
5)     Shaikh `Abdur-Rahmaan al-Ifreeqee, with whom he studied the Sciences of Hadeeth, and Hadeeth.
6)     Shaikh `Abdur-Razzaaq `Afeefee
7)     `Abdul-Fattaah Qaaree al-Bukhaaree, from whom he learned the Qur.aan with the recitation of Hafs from `Aasim with his chain of narration back to the Messenger (ÕáìÇááå Úáíå æÓáã ); and from others.

*His works:

In addition to what has preceded, along with his other works, from the year 1389H to this day he has been teaching Fiqh; and its Usool and Principals; and Hadeeth and its Sciences; and Tafseer and its branches of knowledge; and `Aqeedah; and Fiqh; in organized lectures throughout most of the days of the week in accordance with circumstances: after Maghrib, and after `Ishaa., and sometimes after Fajr and after `Asr.

Also from 1395H in addition to his work in delivering verdicts he gave lectures to the studies of Higher Studies in Jaami`atul-Imaam (the University of the Imaam), and in the College of Shaaree`ah, teaching Fiqh, Usoolul-Fiqh, the Principals of Fiqh and its Fundamentals, in the lecture hall; and he used to supervise and take part in the debates concerning some of the research papers.

Likewise in this period a large number of students took knowledge from him. Also in the year 1381H he was nominated to take a position in the committee for giving guidance and verdicts during the Hajj which has continued to the present day. Then when the eminent Shaikh `Abdullaah ibn Humayd passed away in the year 1402H, he took over delivering verdicts on the radio-programme ‘Noor `alad-Darb’.”

[1] The Committee of the Major Scholars (Hay.atu Kibaaril-`Ulamaa. was established in 1391H and consisted of Shaikh Ibraaheem ibn Muhammad ibn Ibraaheem Aalush-Shaikh, (head), Shaikh `Abdur-Razzaaq `Afeefee `Atiyyah ( deputy head), Shaikh `Abdullaah ibn `Abdir-Rahmaan al-Ghudayaan (member), Shaikh `Abdullaah ibn Sulaymaan ibn Manee` (member). Then at the end of 1395H Shaikh Ibraaheem Aalush-Shaikh was appointed as the Minister for Justice, and his place as head of the Committee of Major Scholars was taken by Shaikh `Abdul-`Azeez ibn `Abdillaah ibn Baaz-rahimahullaah.

(Translation by Abu Talhah Dawood Burbank)

[end]

 

Q & A (along with other Scholars as well)

 

https://sughayyirah.wordpress.com/2013/01/18/q-a-with-the-scholars/