From Sheikh Assim

Question

my question Is concerned with college ya sheikh.I know I study hard during exams..I pray to Allah and also make tahjjud.but when results are out my grades are usually very low it makes me think I have some sort of badluck inherent in me.what should i do??

Answer

There is no such thing as bad luck in Islam and you should not think of failures in life as bad luck, this is what Allah has decreed. Either this is not a subject that would be of benefit for you to study, or you are not studying the correct way. Not everyone can become an engineer or a doctor!
Each one of us have his own ability and limitations.

http://www.assimalhakeem.net/my-question-is-concerned-with-college-ya-sheikh-i-know-i-study-hard-during-exams-i-pray-to-allah-and-also-make-tahjjud-but-when-results-are-out-my-grades-are-usually-very-low-it-makes-me-think-i-have/

Shaykh Muqbil bin Hadee
Books Recommended by Shaykh Muqbil for the Beginner (Student of Knowledge)

Question:Which books should a student of knowledge begin with? And then after those, if he wants to widen his study?

Answer:

The books, which a student of knowledge, who is a beginner, should start reading with [if he can read and write well] are:

Fath ul-Majeed Sharh Kitaab ut-Tawheed , which is a mighty book,

Aqeedat ul-Waasitiyyah by Shaykh ul-Islaam ibn Taymiyyah,

al-Qawl ul-Mufeed Fee Adillatit Tawheed by our brother Muhammad ibn ‘Abdul-Wahhaab al-Wasaabee,

Bulugh al-Maraam

Riyaadh us-Saaliheen

When you have read these books, you yourself will crave for more. If you could, start with the memorization of the Qur’aan, and this more good and desirable.

As for the issue, regarding the ‘Arabic language, for our foreign brothers, then it is very important. If there is a foreign person who does not speak the ‘Arabic language well, then a person may come to him in his Islaamic appearance and then he begins to explain the Qur’aan to him other than how it ought to be, as happened with the Mu’tazilah.

Taken From Tuhfatul Mujeeb ‘Alaa Asilatil-Hadhir wal-Ghareeb, p.156, Dar al-Aathar.

Shaykh Muqbil ibn Haadi al-Waad’iee

Translated By: ‘Amr Basheer

https://www.youtube.com/watch?v=gidO_2IpgxM

Regarding covering the feet during prayer.

**
Modified.

Because I am not sure and I honestly believe it is obligatory (so doesn't matter if I share the opinion or not), I will be taking this off

Question:

If a man makes a proposal of marriage to a young woman, is it obligatory for him to see her? Also, is it correct for the young woman to uncover her hair and to reveal her beauty more for her fiancé? Advise us, and may Allaah benefit you.
Answer:

There is no objection, but it is not obligatory. Rather, it is preferred for him to see her, and for her to see him. This is because the Prophet sallallaahu alayhi was salaam ordered the suitor to look at her, because that is more likely to produce harmony between them, so if she uncovers her face, hands and head for him, there is no objection, according to the most correct opinion.
Some of the scholars said that it is sufficient for him to see her face and hands, but the most correct opinion is that there is no objection to him seeing her head, face, hands and feet, according to the aforementioned Hadeeth. But it is not permissible for him to do so, while being alone with her; rather, her father, her brother or another must be present with her. This is because the Prophet sallallaahu alayhi was salaam said:

‘A man may not be secluded with a woman except with a Mahram.’ Muslim no. 1341

He sallallaahu alayhi was salaam also said:

‘A man should not be alone with a woman, for verily Satan makes a third.’ At-Tirmithi no. 2165 and Ahmad 1/18.

Narrated by Imaam Muslim with an authentic chain of narrators, on the authority of ‘Umar, may Allaah be pleased with him.

Shaykh `Abdul-`Azeez Bin Baz

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.
It is not valid for anyone to ascribe his lineage to any other person by adoption. Adoption used to be applied during the pre-Islamic era and in the beginning of Islam. It is used to consider the adoptive child a real child, in addition to the other effects resulting from adoption. Islam has abrogated the adoption and annulled all its effects. This is stated in the following verse:
﴿مَا جَعَلَ اللهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ وَمَا جَعَلَ أَزْوَاجَكُمُ اللاَّئِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ذَلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ وَاللهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ﴾ [الأحزاب: 4].
The meaning of the verse:
﴾Allâh has not made for any man two hearts inside his body. Neither has He made your wives whom you declare to be like your mothers’ backs, your real mothers. [az-Zihâr is the saying of a husband to his wife, "You are to me like the back of my mother" i.e. You are unlawful for me to approach] 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.﴿ [Al-Ahzâb (The Allies): 4].
In fact, the words do not change realities and truths. They do not make the adoptive child a real son. They make neither the strange person a relative nor the outsider a native. So the child should be attributed to his real father if it is known. If it is not possible to know his father, he should be considered among the brothers in faith and freed slaves, because there is indeed in allegiance and brotherhood in faith a substitute for what he missed in lineage. Allah تعالى says:
﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللهِ فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللهُ غَفُورًا رَحِيمًا﴾ [الأحزاب: 5].
The meaning of the verse:
﴾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 concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft-Forgiving, Most Merciful.﴿ [Al-Ahzâb (The Confederates): 5].
This being said, though Islam has forbidden adoption and annulled it, it does not prevent those who can take care of orphans, foundlings and children whose lineages are unknown to do it, to educate them and being beneficent towards them. Rather, it recommended taking care of them in a way to reform them by looking for them physically and educating them religiously and morally until they become adult and responsible. Indeed, anyone who does that will be rewarded.
However, in Islam the person who takes charge of the child should not give him his surname whatever his excuse may be. He should not do that even if he joins to that excuse the pretext of being merciful and compassionate towards him and educating him, or even to satisfy the paternal and maternal instinct in case the wife or the husband is sterile. These reasons or others do not make the adoptive child a real child.


Read more here

http://ferkous.com/home/?q=en/fatwa-en-918

Sh. Ibn 'Uthaymeen: “We say to the one who forbids small children from standing in the first row of prayer: Where is your proof (of this action)?!”

[لقاء الباب المفتوح ١٣]

Sh. 'Abdur-Razzāq al-Badr Hafiẓahullāh mentioned that an old man came to him and said: 'O Shaykh I have not memorised anything (of Qur’ān) except for Sūrah al-Fātiḥah and Sūrah al-Ikhlāṣ and I stand in prayer every night for 2 hours.', then he began to cry and asked: 'O Shaykh is it permissible for me to keep repeating them (2 Sūwar in every prayer)?',
Sh. 'Abdur-Razzāq al-Badr said: 'Look at this one and his 'Ibādah and look at the one who has memorised all of the Qur’an yet he sleeps until Fajr prayer.'
● [Taken From: ﺷﺮﺡ ﺃﺧﻼﻕ ﺣﻤﻠﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺸﺮﻳﻂ ١٢ ] (Paraphrased)
Translated By: Sameeullah Sameeullah

Salam alaykum

I am reading on the pillars (rukn) of salah and if one misses it then he/she has to make up for it. But my confusion is how does one make up for it. For example if a person went into sujud without doing the ruku. Does the person get up to standing position and the do ruku and then sujud? Or completely prays does the person do new rakah to make up for the previous one

After reading this, I don't think I understand what "'abaya" is any longer, perhaps I'll need some explanation....

The Jilbaab Is Worn From The Head, And The Impermissibility of the Shoulder 'Abaaya
Question:

Is it permissible for a woman to disobey her parents if they command her not to wear the 'abaaya?
Answer:

It seems to be apparent that you, O my daughter, are from the khalaeej (the Gulf States) if in fact you are not from Saudi Arabia. It is obligatory upon the Muslim woman to wear the Jilbaab. The jilbaab is an outer covering that conceals the beauty of a woman and her clothing; it covers her body from head to toe. This means that it covers the entire body.

As for the 'abaaya that is most popular in the Gulf States, then it has taken the place of the Jilbaab.

I say that if in your area the jilbaab is predominately worn by the people, then do not wear the 'abaaya. However, if in your area or country the people predominately wear the 'abaaya then do not obey your parents (i.e. wear the Jilbaab not the 'abayaa) as there is no obedience to the creation when it involves disobedience to the creator.

At this point I would like to clarify that the 'abaaya of the woman is be worn upon the head, and for her to wear it upon the shoulders is an error, even if some of the people of knowledge have given verdicts that the 'abaaya can be worn on the shoulders.

Verily, those who have given the verdict (stating) that a woman can wear the 'abayaa on the shoulders have only done so because they were unaware that the 'abayaa has taken the place of the jilbaab; and the Jilbaab is worn from the head.

Understand this, may Allaah bless you.

Shaykh `Ubayd al-Jaabiree
Translated by Anwar Ibn Arif

source : http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1382

Well there are different types of Abayas. I will use the term jilbab to describe that the shayk is talking about.

I attached the pic of two of them. What the shaykh is talking about is like an open abaya/jilbab that slit in the middle and is worn from the head to cover the clothing. So a woman can wear skirt or trousers and then use the jilbab from the head. However because it's opened, one will need to be holding it if the cloth one is wearing beneath isn't covering because it exposes the clothes beneath. Abu Mussab in his lecture of proper hijab said a woman can wear a skirt, wear hijab (sown hijab) and use the open abaya/jilbab. He didn't mention needing to hold it because he said wear a plain skirt.

Pic 1 is abaya- from shoulders
Pic 2- Jilbab/open abaya from head. In the pic, the jilbab is being held otherwise it'll be open.

Q: I wear niqaab and dress Saudi style. The problem is that our situation is difficult in our country. My friends say to me: So that you will not be stared at, you should wear niqaab and dress as Moroccan women do. The difference between the Saudi style and the Moroccan style is that the Moroccan jilbab shows the shoulders and I cannot uncover the shoulders. The Saudi abayah that goes over the head is more comfortable for me but the stares in the street bother me and they look scared of me. My question is: What should I do? I only want to wear the Saudi style.

Praise be to Allaah.
So long as the Moroccan style is covering and wide, and covers all the body, it is better for you to wear it, so that you will be like other righteous women in your country, and you will avoid wearing clothes that single you out and attract stares and may cause you harm unnecessarily.

You can wear a khimar on your head that will come down over your shoulders, and this will serve the purpose of covering the shoulders.

https://islamqa.info/en/91905

Jazakillaah khayran for the explanation...

(Part No. 5; Page No. 278)
Q: When one has a wet dream, should one make Ghusl and change one's garment or is it permissible to wear them again?
A: If a male or female has a wet dream, they must perform Ghusl ceremonial bathing following major impurity) if semen is emitted. However, experiencing a wet dream without emitting seminal fluid does not require Ghusl. Um Sulaym asked the Prophet Muhammad (peace and blessings of Allah be upon him): "O Messenger of Allah! Allah is not ashamed of the truth. Does a woman have to perform Ghusl if she has a wet dream?" He replied: "Yes, if she sees the fluid."
The word fluid here means semen. If a man or woman finds semen after a wet dream, or without having a wet dream, Ghusl is required. Semen is recognized by its distinctive feature; a thick fluid that is produced following sexual arousal. Therefore, if a man or a woman finds semen after a wet dream or if they awaken to find emission of semen seminal fluid, even without remembering to have had a wet dream, they must perform Ghusl, as the Prophet Muhammad (peace and blessings of Allah be upon him) ordered. However, dreams without emitting semen do not require Ghusl, whether it occurs by day or night. Wet dreams do not invalidate Sawm (Fast) or Hajj because it is beyond human control. Thus, if one has a wet dream during the day in Ramadan, the Day of `Arafah (9th of Dhul-Hijjah) or the day of Mina before hurling the pebbles (Jamarat) at the stone pillar, there is no harm in this, as it is beyond one's control. Allah (Glorified be He) does not burden a soul beyond its capacity.

Ruling regarding the one who becomes angry when an affliction befalls him
Question:

What is the ruling regarding the one who becomes angry when an affliction befalls him?
Answer:

People are upon 4 levels regarding the circumstances of affliction:
The First Level: Being angry, and this is in various ways:

The first type: That the anger is by the heart as if he is angry at his Lord. So he becomes angry with what Allaah has decreed for him, and this (level) is haraam. And it is possible that this could lead to kufr (disbelief). Allaah said: “And among mankind is he who worships Allaah as it were, upon the very edge (i.e. in doubt); if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts back to disbelief after embracing Islaam). He loses both this world and the Hereafter.” - Al-Hajj (22):11

The second type: That the anger is by the tongue like making duaa for destruction or ruin and what is similar to that, and this is haraam.

The third type: That the anger is by the limbs like slapping the cheeks, ripping the clothes, pulling out hair, and similar to that, and all of this is haraam in contradiction to patience which is waajib (obligatory).

The Second Level: Being patient, just as the poet said:

“Patience is like its name - bitter in taste, yet its outcomes are sweeter than honey.”

So the person sees this thing (the affliction) weighs very heavy upon him, yet he bears it although he dislikes that it happened. Rather, his eemaan bears it and restrains him from being angry. So the time of affliction and the time of no affliction is not the same to him, and this (level) is waajib, because Allaah commanded the people to be patient, saying: “…and be patient. Surely, Allaah is with those who are As-Saabireen (the patient ones, etc.).” - Al-Anfaal (:46

The Third Level: Being pleased with the affliction in that the person is pleased with the affliction and whether it happened or not, it is the same to him so he it is not difficult upon him. He does not bear it as if it is something weighing heavy on him, and this (level) is mustahabb (preferred - between haraam and waajib) and it is not waajib according to the most correct opinion. The difference between this level and the one before it is apparent because the affliction happening or not happening is the same due to the pleasure of the one on this level. As for the level before it, the affliction is hard upon him, yet he remains patient over it.

The Fourth Level: Thanking/being grateful and this is the highest level. This is that the person thanks Allaah for the affliction which has struck him in that he knows that this affliction is an expiation for his sins and perhaps a cause for an increase in his good deeds. The Prophet (صلى الله عليه وسلم) said:

“There is no affliction which strikes the Muslim except that Allaah expiates with it (sins), even with a thorn that may poke him.” (Recorded by Bukhaari and Muslim)

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawa Arkaan al-Islaam - Fatwaa 64, page 126

Taken from http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=186