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Issues and rulings on kunyahs
Issues and rulings on kunyahs
📷Peace-Islam: A Solution For Humanity مع Kanu Alimamy.21 ديسمبر، 2014، الساعة 09:30 ص ·
Issues and rulings on kunyahs
In our community in India, little girls are given kunyahs such as Umm Haani’ and Umm Salamah. Is this acceptable?
Praise be to Allah.
Firstly:
It is a good thing for the Muslim to be concerned about Islamic rulings, even concerning the smallest of details. Even more important than being concerned about them is to act upon what ones knows of those rulings. With regard to kunyahs there are some issues that are worth pointing out, after which we will answer the question itself, with further details.
1.
The kunyah is a name that beings with “Abu (Father of)” or “Umm (Mother of)”; it is something other than a personal name or a nickname.
2.
The kunyah is something with which a person is praised and honoured, unlike nicknames which may have connotations of praise or otherwise.
3.
Evildoers, disbelievers and innovators may be referred to by kunyahs if they are only known by their kunyahs, or if that is done for a purpose, or if their names contain meanings that are contrary to Islam.
Allah, may He be exalted, says (interpretation of the meaning): “Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he!” [al-Masad 111:1].
An-Nawawi (may Allah have mercy on him) said: Chapter on the permissibility of giving a kunyah to a disbeliever, innovator or evildoer, if he is only known by that name or there is the fear that mentioning his real name may cause confusion. Allah, may He be exalted, says (interpretation of the meaning): “Perish the two hands of Abu Lahab (an uncle of the Prophet), and perish he!” [al-Masad 111:1], although his actual name was ‘Abd al-‘Uzza. It was said that he was mentioned by his kunyah because he was known by it, or it was said that this was so as to avoid using his name, as it described him as a slave of an idol (al-‘Uzza).
I [Imam an-Nawawi (may Allah have mercy on him) is speaking] say: Abu Taalib is repeatedly mentioned in hadeeth by his kunyah, and his name was ‘Abd Manaaf. In as-Saheeh it says: “This is the grave of Abu Righaal.” And there are many similar examples. All of this applies if the condition that we have mentioned above is met. If it is not met, nothing to the name should be used.
End quote from al-Adhkaar, p. 296
4.
The kunyah does not necessarily have to include the name of one’s child; rather it may refer to an inanimate object or an animal.
Examples of kunyahs referring to inanimate objects include “Abu Turaab (i.e., the one who has dust on him); examples of kunyahs referring to animals include “Abu Hirr” or “Abu Hurayrah” (i.e., the one who has a cat or kitten, respectively).
5.
Kunyahs referring to names do not necessarily have to refer to one of the children of the individual who is called by that kunyah.
For example, Abu Bakr as-Siddeeq did not have a son whose name was Bakr.
6.
The kunyah does not have to refer to the oldest child of the person who is called by that kunyah, although that is preferable.
It was narrated from Haani’ that when he came to the Messenger of Allah (blessings and peace of Allah be upon him) with his people, he heard them calling him by the kunyah Abu’l-Hakam. The Messenger of Allah (blessings and peace of Allah be upon him) summoned him and said: “Allaah is al-Hakam (the Judge), and judgement belongs to Him. Why are you known by the kunyah of Abu’l-Hakam?” He said: When my people differ concerning anything, they come to me and I pass judgement among them, and both sides accept it. The Messenger of Allaah (blessings and peace of Allah be upon him) said: “How good this is. Do you have any children? He said: I have Shurayh, Muslim and ‘Abd-Allaah. He said: “Who is the oldest of them?” I said: Shurayh. He said: “Then you are Abu Shurayh.”
Narrated by Abu Dawood, 4955; an-Nasaa’i, 5387; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The scholars of the Standing Committee were asked: Is it permissible to call someone by referring to his younger son, because the older son died in infancy?
They replied: It is preferable to call a person by referring to his oldest son, whether he is alive or dead, and to call him by that kunyah. But if a person is called by referring to his youngest son, there is no sin on the one who does that, whether the older son is alive or dead.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Qa‘ood
Fataawa al-Lajnah ad-Daa’imah, 11/487
7.
There is no reason why the kunyah cannot refer to the daughters of the person who is called by that kunyah.
An-Nawawi (may Allah have mercy on him) said: Chapter on the permissibility of a man being called by a kunyah referring to either a male or a female, or a woman being called by a kunyah referring to a either a male or a female. It should noted that there is no restriction in this matter. Some of the best of the earliest generations of this ummah -- the Sahaabah and the Taabi‘een who came after them -- were known by kunyahs referring to their daughters, such as ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) who had three kunyahs: Abu ‘Amr, Abu ‘Abdullah, and Abu Layla. There was also Abu’d-Darda’ and his wife Umm ad-Darda’ al-Kubra… End quote.
Al-Adhkaar, p. 296
8.
The rulings mentioned above apply equally to men and women.
9.
The person who has a kunyah may be someone who does not have any children; this does not mean that he cannot be called by a kunyah.
It was narrated from ‘Aa’ishah that she said: O Messenger of Allah, all my friends have a kunyah except me. He said: “Take a kunyah from the name of your son (nephew) ‘Abdullah ibn az-Zubayr.” So she was called Umm ‘Abdullah until she died.
Narrated by Ahmad, 43/291. Classed as saheeh by the editors of al-Musnad and by al-Albaani in as-Silsilah as-Saheehah, 132.
10.
A man or a woman may be given a kunyah after marriage and before having a child; there is nothing wrong with that.
(a)
It was narrated from ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) that the Messenger of Allah (sa) gave him the kunyah Abu ‘Abd ar-Rahmaan when he had not had a child.
Narrated by al-Haakim, 3/353; at-Tabaraani in al-Kabeer, 9/65; classed as saheeh by Ibn Hajar in Fath al-Baari, 10/582
(b)
al-Bukhaari narrated in al-Adab al-Mufrad, under the heading Chapter on giving a kunyah before one has a child: It was narrated from Ibraaheem an-Nakha‘i that ‘Abdullah ibn Mas‘ood was given the kunyah Abu Shibl when he did not have a child.
Classed as saheeh by al-Albaani in Saheeh al-Adab al-Mufrad, 848.
11.
There is no impediment to giving a child a kunyah, even before weaning or at the time of birth, whether the child is male or female. The scholars mentioned several benefits of giving a kunyah to a child, such as: strengthening his character and avoiding bad nicknames; it is also a sign of optimism that he will live to adulthood and have children of his own.
Giving kunyahs to children is an established part of the Sunnah and was narrated from the Prophet (blessings and peace of Allah be upon him).
It was narrated that Anas ibn Maalik (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) was the best of people in attitude. I had a brother who was called Abu ‘Umayr -- I think he was weaned. When the Messenger of Allah (blessings and peace of Allah be upon him) saw him he said: “Abu ‘Umayr, what happened to (your pet) bird?” He used to play with the bird.
Narrated by al-Bukhaari, 5850; Muslim, 2150.
Al-Bukhaari included this hadeeth in a chapter entitled: Kunyahs for children, and before a man has a child.
An-Nawawi (may Allah have mercy on him) said: We learn many things from this hadeeth, such as the permissibility of giving a kunyah to someone who has no children and giving a kunyah to a child; it is not regarded as lying.
End quote from Sharh Muslim 14/129
In al-Mawsoo‘ah al-Fiqhiyyah (35/170, 171), it says: The scholars said: They used to give kunyahs to children as a sign of optimism that the child would live until he grew up and had a child, and so as to avoid nicknames.
Ibn ‘Aabideen said: If a person gives his small child the kunyah of Abu Bakr and so on, some of the scholars regarded that as makrooh, but the majority did not regard it as makrooh, because people intend optimism by doing that.
End quote.
Thus the answer to the question itself is that it is permissible to give appropriate kunyahs to children, both male and female, even if they are still breastfeeding. If they are given the kunyahs of some of the Sahaabah, male or female, this is something good and is not objectionable.
And Allah knows best.
gay or a ledbian
gay or a ledbian
📷Peace-Islam: A Solution For Humanity20 ديسمبر، 2014، الساعة 08:30 ص ·
i hv 2 ask tht 'is being a gay or a ledbian' also haram...i mean hw tht cn be haram coz its natural maybe.............plzz clear my doubts///////
Praise be to Allah:
Islamic view about Homosexuality :
Homosexuality is not allowed in Islam. There are various verses in Quran where Allah clearly says about Homosexuality.
We also (sent) Lut: he said to his people: "Do ye commit lewdness such as no people in creation (ever) committed before you? "For ye practice your lusts on men in preference to women: ye are indeed a people transgressing beyond bounds." - Holy Quran 7:80-81
"Of all the creatures in the world will ye approach males". "And leave those whom Allah has created for you to be your mates? Nay ye are a people transgressing (all limits)!" - Holy Quran 26:165-166
The end result for not giving up homosexuality was the destruction of entire cities
When Our decree issued We turned (the cities) upside down and rained down on them brimstones hard as baked clay spread layer on layer Marked as from thy Lord: nor are they ever far from those who do wrong! - Holy Quran 11:82-83
The Quran forbids any sexual relationship other than in a marriage between a man and a woman. Many homosexual men and women claim that they are born with their sexual preferences and that they have no choice. Although this point is very much in dispute in the medical world, it has no support in the Quran. Even then, irrespective of the nature of homosexuality, this matter would not affect the laws spelled out clearly in the Quran .
We know that this life is a test. Everyone of us has his/her own test. For example someone may be born blind, but that person is expected to live his/her life according to God's law. Others are born poor, short, tall, weak, missing fingers, having big nose...etc but all of them are expected to follow God's law. Some men or women may never marry in their life, or spend part of their life without a spouse. As per the Quran they still have to live a chaste life and avoid any sexual contacts outside a marriage. They have to suppress their sexual feelings to follow God's law. It is a major test and not an easy one for many. Only those who submit to God will do everything they can to follow His law. They know that their salvation and eternal happiness rests in doing so.
Since God condemns homosexuality, then we have to believe that a man or a woman with homosexual feelings is expected to behave like any other human being and follows God's laws if he/she truely believes in them. He/she shall resist his/her feelings , maintains abstinence , use all available resources of help including medical, social and behavioral therapies to overcome their behavior and feelings. They should pray to God to help them getting over it and submit to God's law that sees homosexuality as gross sin. Only those who steadfastly persevere in obeying God's law will they pass their test and confirm their submission to God.
For a person who asks, "why me?" We know God is the Most Merciful and Just (16:90) and He will give each one of us a fair test and a fair chance. He assigns the tests to suite each one of us and we believe that He will never burden any soul beyond its means (23:2).
And We have explained to man in this Qur'an every kind of similitude: yet the grater part of men refuse (to receive it) except with ingratitude!- Holy Quran 17:89
We have explained in detail in this Qur'an for the benefit of mankind every kind of similitude: but man is in most things contentious. - Holy Quran 18:54
We have put forth for men in this Qur'an every kind of Parable in order that they may receive admonition. - Holy Quran 39:27
The spouses that God have made from among ourselves are those that aid in producing children. Since the spouses in homosexual relationship would not produce children they are not the spouses God made from among ourselves.
And Allah has made for you mates (and companions) of your own nature. And made for you out of them sons and daughters and grandchildren and provided for you sustenance of the best: will they then believe in vain things and be ungrateful for Allah's favors? - Holy Quran 16:72
With regard to dealing with homosexuals, the basic rule governing this would be 60:8 & 9.
Allah forbids you not with regard to those who fight you not for (your) Faith nor drive you out of your homes from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you with regard to those who fight you for (your) Faith and drive you out of your homes and support (others) in driving you out from turning to them (for friendship and protection). It is such as turn to them (in these circumstances) that do wrong. - Holy Quran 60:8-9
However, to be a winner we have to advocate righteousness and forbid evil.
Let there arise out of you a band of people inviting to all that is good enjoining what is right and forbidding what is wrong; they are the ones to attain felicity. - Holy Quran 3:104
Ye are the best of peoples evolved for mankind enjoining what is right forbidding what is wrong and believing in Allah. If only the People of the Book had faith it were best for them; among them are some who have faith but most of them are perverted transgressors. - Holy Quran 3:110
The believers men and women are protectors one of another: they enjoin what is just and forbid what is evil: they observe regular prayers practice regular charity and obey Allah and His apostle. On them will Allah pour His mercy: for Allah is Exalted in power Wise. - Holy Quran 9:71
Also, if God so wills, a reminder may benefit the person.
On their account no responsibility falls on the righteous but (their duty) is to remind them that they may (learn to) fear Allah. - Holy Quran 6:69
Therefore give admonition in case the admonition profits (the hearer). - Holy Quran 87:9
Allah knows the best.
our loJesus Christ (pbuh) was not Born on December 25th.
Jesus Christ (pbuh) was not Born on December 25th.
📷Peace-Islam: A Solution For Humanity مع Najee Ahmad و5 آخرين.21 ديسمبر، 2014، الساعة 01:42 م ·
Christian Scholars Throwed the BEGOTTEN verse OUT from their own BIBLE.
Many have mistakenly believed Jesus pbuh was born around the beginning of winter—December 25th
When Christ was born, “there were in the same country shepherds abiding in the field, keeping watch over their flock by night.” Note that they were “abiding” in the field. Gospel Luke 2:8
This never happened in December.
Both Ezra 10:9-13 and the Song of Solomon 2:11 show that winter was the rainy season and shepherds could not stay on cold, open fields at night.
Numerous encyclopedias plainly state that Christ was not born on December 25th! The Catholic Encyclopedia directly confirms this. In all likelihood, Christ was born in the fall!
** "And shake the trunk of date-palm towards you, it will let fall fresh ripe-dates upon you." [Al Quran 19:25]
* They say: "(Allah) Most Gracious has begotten a son!"
* Indeed ye have put forth a thing most monstrous!
* At it the skies are ready to burst, the earth to split asunder, and the mountains to fall down in utter ruin. [Al Quran 19:88-90]
📷
Tawhid Al-Uluhiyyah
Tawhid Al-Uluhiyyah
📷
تمت مشاركة منشور Sheikh Khalid Yasin بواسطة Koky Noor.
22 ديسمبر، 2015، الساعة 11:04 م · 📷Sheikh Khalid Yasin22 ديسمبر، 2015، الساعة 10:53 م ·
Tawhid Al-Uluhiyyah
Ad-Dahhak narrated that Ibn `Abbas said, إِيَّاكَ نَعْبُدُ(You we worship) means,
It is You whom we single out, Whom we fear and Whom we hope in, You alone, our Lord, and none else.
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