Ummu Hayaa's Majlis || مجلس أم حياء

t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

The Woman Spreading Knowledge By Shaykh Saalih Ibnu Fawzaan Aal-Fawzaan - may Allaah preserve him. There is no harm if a woman knows something from the affairs of the religion or from other beneficial matters, and she writes about it in a book, a pamphlet, or an article. She may write whatever good she possesses for the benefit of herself, her sisters, and the Muslims. For the religion is the religion of everyone—the religion of both men and women. Knowledge is for everyone, for both men and women. Among the Salaf (Pious Predecessors), there were women who were faqīhāt (female scholars of fiqh), muḥaddithāt (female scholars and narrators of hadeeth), teachers who instructed women, and muftiyāt (female jurists who issued religious verdicts) who gave fatāwā (religious rulings) concerning matters of the religion. As for the voice, if she is a young woman whose voice may be a cause of temptation (fitnah), then she should not expose her voice in situations where there is fitnah. فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا "And be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner." Al-Ahzaab 33: 32. Therefore, she should speak only according to the need, and in a voice that contains no temptation—no softness intended to attract, no flirtatiousness, no laughter, no coquettishness, and no joking with men. Rather, she should speak only as much as necessity requires. Translated by Ummu Hayaa's Majlis Source t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

#Ummu_Hayaas_Videos The Woman Spreading Knowledge By Shaykh Saalih Ibnu Fawzaan Aal-Fawzaan - may Allaah preserve him. t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

Guard Your Beauty Words by: Umm Ḥafṣ bint al-Ḥamzī Recited by: Ẓafar al-Nutayfāt t.me/ummuhayaa/2361 whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

Guard Your Beauty Words by: Umm Ḥafṣ bint al-Ḥamzī Recited by: Ẓafar al-Nutayfāt My Muslim Sister, Hold firmly to the true, upright religion, my sister. Do not be deceived by the fleeting flash of a false lightning that only gives the illusion of rain. Hold fast to the upright religion, my sister. Do not be deceived by its glittering allure. Pay no attention to the callers to falsehood and deception, who plot under the cover of the dark night of misguidance. Their words are sweetened, yet mixed with the poison of serpents and the venom of scorpions. Indeed, taghrīb (Westernization) and sufūr (the abandonment of proper Islamic covering and unveiling) are forms of misguidance, promoted by a thief who schemes with the cunning of a fox. And if your soul should one day call you to hawā (vain desires), then say to it: "O my soul, what is it that you seek?" I am the mistress of a noble home, chaste and dignified. My honour and noble character are my way of life. Pay no heed to the barking of the people of hawā (vain desires), those who mock the blessed ḥijāb. They only wish to make you into a commodity with which corrupt hands may amuse themselves. So beware, and observe the ḥijāb. Guard your beauty, my dear sister, and know that al-ʿafāf (chastity) is a precious and noble aspiration for us. Guard your beauty, my dear sister, and know that al-ʿafāf (chastity) is a precious and noble aspiration for us. Translated by Ummu Hayaa's Majlis Video: t.me/ummuhayaa/2361 whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

Sound Understanding Ibn al-Qayyim رحمه الله said: “Sound understanding is a light that Allaah casts into the heart of His servant. Through it, he distinguishes between what is sound and what is corrupt, truth and falsehood, guidance and misguidance, error and right direction. It is strengthened by sincerity of purpose, seeking the truth, and having taqwaa (fear of Allaah) in both private and public. Its source is cut off by following one's desires, giving preference to the worldly life, seeking the praise of people, and abandoning taqwaa.” _ Iʿlaam al-Muwaqqiʿeen (69/1). t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

Not Every Title Reflects Reality Al-Haafizh Ibn Hajar mentioned in Al-Isaabah fee Tamyeez al-Sahaabah that: The wife of the Companion Talhah ibn 'Ubayd Allaah (may Allaah be pleased with him) was nicknamed "Al-Jarbaa'" (the Scabby One), despite being among the most beautiful women of her era, to the extent that it was said: "No woman stands beside her except that she appears unsightly"—owing to the extraordinary beauty with which she was favored. She had no scabies, nor was there any flaw in her character; rather, this title simply stuck to her until she became famous by it. In this lies a lesson demonstrating that titles and the judgments of people are not always a reflection of reality. For how many a virtuous person has been belittled, how many a benefactor has been mistreated, and how many a possessor of blessings has been envied! Therefore, do not prioritize the view of the people over your own self-knowledge, and the ignorance of the people concerning you will not harm you if you know within yourself that you are upon the Haqq (truth) and Istiqaamah (uprightness). Faysal Al-Haashidee Translated by Abu Juwayriyah Nūruddīn Al-Idi An-Nijiriy t.me/AwfIbnMaalikIsaamicLibrary/977 whatsapp.com/channel/0029VaAjKSJ4dTnLj4gaxv3V #Miscellaneous_Benefits

The Three Evils Ibn al-Qayyim رحمه الله said: The roots of all sins are three: Arrogance (kibr)—it is what caused Iblees to become what he became. Greed (hirs)—it is what caused Aadam to be expelled from Paradise. Envy (hasad)—it is what emboldened one of Aadam's two sons to kill his brother. So whoever is protected from the evil of these three has indeed been protected from evil. Disbelief stems from arrogance, sins stem from greed, and transgression and oppression stem from envy.” _ Al-Fawaa'id, p. 58. t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

The Obligation of Abandoning the People of Innovation [Ahl al-Bida’] Abu ‘Uthmaan al-Saaboonee رحمه الله said regarding the characteristics of Ahl us-Sunnah: They hate the people of innovation who have introduced into the religion that which is not part of it. They do not love them, they do not accompany them, they do not listen to their speech, they do not sit with them, they do not argue with them regarding the religion, nor do they debate them. They hold the view of safeguarding their ears from hearing their falsehoods which if they pass through the ears and settle in the hearts harm them and draw toward them whatever whispers and corrupt thoughts they draw. And concerning this, Allaah, the Mighty and Majestic, revealed His saying: Surah Al-An'am, Ayah 68 وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. 'Aqeedeh al-Salaf wa Ashab al-Hadeeth (298). And Ibn Battah al-‘Ukbari رحمه الله said: It is from the Sunnah to avoid everyone who holds a belief in any of what we have mentioned meaning: from the innovations and to abandon him, to despise him, and to abandon whoever allies with him, supports him, defends him, or accompanies him, even if the one doing so outwardly manifests the Sunnah. Al-Ibaanah al-Sughra (309). _ t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W Learn more

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ: قال قال رسول الله ﷺ: وَأَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ عَزَّ وَجَلَّ سُرُورٌ يُدْخِلُهُ عَلَى مُسْلِمٍ. الألباني، السلسلة الصحيحة (٩٠٦) أخرجه الطبراني في ((المعجم الأوسط)) (٦٠٢٦)، وأبو الشيخ في ((التوبيخ والتنبيه)) (٩٧) باختلاف يسير. 'Abdullaah ibn 'Umar narrated that the Messenger of Allaah ﷺ said: The most beloved of deeds to Allaah, Mighty and Majestic, is a joy that you bring to a Muslim. Silsilat al-Ahaadeeth as-Saheeha (906)]: graded by Shaykh Al-Albani as Saheeha (authentic). Reported by At-Tabaraani in Al-Mu'jam al-Awsat (6026), and Abu Al-Shaykh in Al-Tawbeekh wa Al-Tanbeeh (97) with a slight variation. t.me/Insightful_Couples whatsapp.com/channel/0029VbB7MBUDp2Q4elmF2U3t

Be one who remembers Allaah with both your tongue and your heart. The eminent scholar Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله said: "Do not be someone who remembers Allaah only with his tongue while his heart is heedless, for such remembrance will not benefit you. When you say Lā ilāha illallaah (There is no deity worthy of worship in truth except Allaah), let it spring from your heart and return to your heart, not merely be uttered by your tongue. Then, by the permission of Allaah, the Mighty and Majestic, you will die upon certainty (yaqeen). The most important thing is that faith reaches the depths of the heart. When it reaches the depths of the heart, acts of obedience become easy for a person." _ Commentary on Ṣaḥīḥ al-Bukhārī (3/316) t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

📢New Class Announcement 🗓️Starting Sunday 12th July 📱Live-streamed on t.me/Links2Lessons PDFs 📔Arabic PDF 📔English PDF

The Speech of the People of Knowledge Regarding the Raafidhah Shaykh Abu Ibraaheem Muhammad Ibnu Maani 'Al-Aanisi - may Allaah preserve him Read t.me/ShAlthariAlAnisiEng/41 whatsapp.com/channel/0029Vb8Cgjv30LKQVs47E91E Listen t.me/ShAlthariAlAnisiEng/42 Watch t.me/ShAlthariAlAnisiEng/43

Every harsh word. Every unfounded accusation. Every sarcastic jab. Every avoidable argument. Every act of stubbornness. Each one is not neutral—it is a withdrawal from the very account you claim to be depositing into. You cannot build reconciliation with one hand while dismantling and shattering it with the other, and still call the result progress. If you truly want reconciliation, your words must carry it, your actions must embody it, and your sacrifices must authenticate it. Otherwise it remains what it has always been: a claim on the tongue, contradicted by the very tongue that makes it. So before concluding that the other person doesn't want reconciliation, turn the mirror on yourself first, and ask the harder question: Have my own words, attitudes, and actions actually reflected a sincere desire for reconciliation—or only lip service to one? Allaah says: ﴿وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضࣰا فَلَا جُنَاحَ عَلَیۡهِمَاۤ أَن یُصۡلِحَا بَیۡنَهُمَا صُلۡحࣰاۚ وَٱلصُّلۡحُ خَیۡرࣱۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِیرࣰا﴾ "And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human souls are swayed by greed. But if you do good and keep away from evil, verily, Allaah is Ever Well-Acquainted with what you do." [Sūrah An-Nisāʾ: 128] Notice what Allaah names as the true obstacle to peace: not merely anger, not merely pride, but shuḥḥ—an inner greed, a stinginess of the soul that refuses to yield even a fraction of what it feels entitled to. This is the real battlefield. Long before reconciliation is negotiated between two people, it must first be won within one person—against the self that wants to keep every right, concede no ground, and be the only party that never has to bend. If you do not fight your own greed, reconciliation was never realistic to begin with. May Allaah rectify our affairs, purify our hearts, grant us sincerity in seeking reconciliation, and make our words and our deeds bear witness to the truth of our intentions. t.me/Insightful_Couples whatsapp.com/channel/0029VbB7MBUDp2Q4elmF2U3t

Reconciliation is Good Part 2: The Reality of Reconciliation بســـم اللــه الرحــمــن الـرحـــيــم In the previous article, we established a foundational principle: reconciliation cannot occur unless both parties genuinely desire it. But this raises a sharper question: What does it actually mean to desire reconciliation? Is it enough to utter the words "I want reconciliation" or "I want peace"? No. Not even close. Reconciliation is a verb, not a sentiment. It is not enough to declare a desire for peace while your words, attitudes, and actions labour, day and night, to sabotage it. A tongue that confesses reconciliation while a life contradicts it has not reconciled anything—it has merely performed the vocabulary of reconciliation. A sincere desire for reconciliation demands sacrifice. This is one of its most forgotten foundations. You must be willing to step outside your comfort zone. If there are permissible habits or personal preferences your spouse, brother, or sister finds distasteful—and abandoning them involves no disobedience to Allaah—then let them go for the sake of harmony. If there are efforts, however small, that you know would deepen love and trust, then make them. If there are disputes over matters that are neither obligatory nor beneficial, then starve them of your attention. Sometimes reconciliation costs you your pride. Sometimes it costs you a preference. Sometimes it means apologising even when your ego bleeds, listening before your tongue is ready to speak, or surrendering something perfectly lawful because the relationship is worth more than your right to it. Reconciliation is not sustained by intention. It is sustained by repetition. In the same vein, abandon speech that wounds—especially speech rooted in assumption, exaggeration, or claims you cannot actually substantiate. Abū Hurairah reported that the Messenger of Allaah ﷺ once asked his Companions: «"Do you know what backbiting is?"» They replied: "Allaah and His Messenger know best." He said: «"It is saying of your brother that which he dislikes."» Someone asked: "What if what I say is actually true of him?" He ﷺ replied: «"If what you say is true of him, you have backbitten him. And if it is not true, you have slandered him."» [Muslim: 2589] Here is a question worth sitting with, taken directly from the logic of this ḥadīth: Ghībah (backbiting) is mentioning of your brother what he actually has of bad character. Buhtān (slander) is mentioning of him what he does not have. The Prophet ﷺ drew this entire distinction around a single shared condition: both are said in his absence. So what, then, do we call it when the very same words—true or false, deserved or fabricated—are delivered not behind his back, but directly to his face? Sit with that. Absence was never what made ghībah and buhtān sinful in the first place. What made them sinful was the content: the cruelty, the exposure, the falsehood. Say the exact same thing to his face, and you have not purified the sin—you have simply added the audacity of confrontation on top of the original crime. You have not found a loophole in the ruling. You have upgraded the injury. Consider, for example, watching a brother fall ill with your own eyes—not suspecting it, not hearing of it secondhand, but seeing it—and still saying to him: «"Why are you always sick? Why do you want to use it to gain sympathy?"» Subḥān Allaah. Do you genuinely believe that a brother or sister known for their sincerity in dīn would manufacture illness for sympathy, or perform suffering for attention? If the answer is no—and it almost always is—then why speak to them in a way that interrogates their integrity, maximizes their pain, and stacks emotional injury atop physical hardship, all while the evidence of their suffering sits plainly in front of your own eyes? This is only one illustration. The principle stretches far wider than illness or sympathy.

Reconciliation is Good Part 1: The Forgotten Condition of Reconciliation بســـم اللــه الرحــمــن الـرحـــيــم Conflict resolution is a discipline every believer—brother and sister alike—must learn, refine, and practice across a lifetime. But before that discipline can even be applied, one question must be settled first, whether the conflict is marital or fraternal: Does the other party actually want reconciliation? If the answer is no, then a PhD in conflict resolution and a résumé of successful mediations will avail you nothing. Reconciliation is not a solo art. It is not something you can perform on someone. It requires two willing hearts, not one determined one. This is precisely why Allaah said: «﴿إِن يُرِيدَآ إِصۡلَٰحٗا يُوَفِّقِ ٱللَّهُ بَيۡنَهُمَآۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرٗا﴾ "If they both desire reconciliation, Allaah will bring about harmony between them. Indeed, Allaah is Ever All-Knowing, All-Aware." [Sūrah An-Nisāʾ: 35]» Sit with the precision of this āyah. Allaah did not say "if one of them desires reconciliation." He said both. This is not incidental phrasing—it is a legislative principle embedded in grammar. Reconciliation, in the Qur'ānic worldview, is not a unilateral achievement; it is a mutual covenant. One party may initiate it, labour for it, even beg for it—but the transaction cannot close without two signatures. So stop exhausting yourself explaining yourself to someone who has already stopped listening. As the Nigerian saying goes: "No go explain tire for person wey no send you again." If your spouse, brother, or sister sincerely no longer desires to remain with you, let them leave with their dignity intact—and yours. Clinging to someone who has already exited emotionally does not read as love; it reads as captivity. And Allaah's earth is vast enough that no one is owed a cage. Pursue reconciliation past its expiry date, and you don't get more closeness—you get more violations of Allaah's limits, more resentment, and more territory ceded to Shayṭān, who thrives precisely in the space between two people who refuse to let go and refuse to hold on. Do not deceive yourself into thinking that a houseful of children, decades of shared history, or even a lifetime of companionship can manufacture a desire that has died in the other person's heart. If they have cast you as the villain of their story, no eloquence of yours will rewrite that role. Know when to strive. Know when to release. Do not let yourself become the instrument by which Shayṭān prolongs hostility, manufactures torment, and drags two people further from the obedience that was the entire point of the relationship in the first place. Allaah says: «﴿وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ وَيَخۡشَ ٱللَّهَ وَيَتَّقۡهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلۡفَآئِزُونَ﴾ "And whosoever obeys Allaah and His Messenger, fears Allaah, and keeps his duty to Him, then it is they who are the successful." [Sūrah An-Nūr: 52]» But this raises a second, sharper question: What if someone claims to want reconciliation? Is the sentence "I want peace" itself sufficient? Not even close. A tongue can confess reconciliation while a life's conduct actively sabotages it. Words are cheap currency; consistency is the only valid tender. True reconciliation is not measured by declaration alone—it is measured by demonstration together with the former. That, inshā' Allaah, is where Part 2 begins: The Reality of Reconciliation. t.me/Insightful_Couples whatsapp.com/channel/0029VbB7MBUDp2Q4elmF2U3t

Two Matters You Must Never Abandon 1. Constantly and consistently showing gratitude (Shukr [gratitude]) for the blessings of Allaah upon you, especially the greatest blessing; the blessing of Islaam and the Sunnah. This is because gratitude is the greatest guardian [of blessings] and the means for receiving more. لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings). Surah Ibrahim (Chapter 14), Ayah 7 2. Constantly and consistently asking Allaah for Thabaat [steadfastness]; because steadfastness is rare and precious. For in the Musnad of Imam Ahmad, it is narrated from Anas, who said: The Prophet ﷺ used to frequently say: يَا مُقَلِّبَ الْقُلُوبِ، ثَبِّتْ قَلْبِي عَلَى دِينِكَ O Turner of the hearts, make my heart steadfast upon Your religion. [Musnad Ahmad, Hadith No. 12107]: graded by Shaykh Al-Albani as Sahih (in Sahih al-Jami', No. 7988) Shaykh Faysal al-Hashidi t.me/AwfIbnMaalikIsaamicLibrary/977 whatsapp.com/channel/0029VaAjKSJ4dTnLj4gaxv3V #Miscellaneous_Benefits

A Betrayal Of The Trust Of Knowledge t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

A Betrayal Of The Trust Of Knowledge Shaykh Muhammad ibn Salim al-Bayjani said: "It is Haram [prohibited] for women to practice Ikhtilaat [free mixing] with men in market markets, factories, mosques, institutes, and government offices. Even if the pretenders to knowledge and the liars among the reformers say otherwise, it is nothing but a betrayal of the trust of 'Ilm [knowledge], falsehood in the name of modernization, and the misguidance of the poor woman." Al-Luma' 'ala Kitab Islah al-Mujtama' (p. 246). Translated by: Admin Ummu Hayaa's Majlis t.me/ummuhayaa whatsapp.com/channel/0029Va9bGOY4inorAzrDRP2W

A feminist and a non feminist