Fatawas
Regarding Women
(Most Fatawas are General to Men
too)
Translator's Introduction
All praises are due to Allah. We praise Him, and seek His Help, and ask
for His forgiveness. We seek refuge in Allah from the evil in our souls
and from our sinful deeds. Whoever Allah guides, no one can mislead. And
whoever Allah misguides, no one can guide. I bear witness that there is no
one worthy of worship except Allah. And I bear witness that Muhammad is
His servant and messenger. O believers, have taqwa [fear] of Allah
according to His right and die not save as Muslims. O mankind, have
taqwa of your Lord, the One who created you from one soul and created
from it its mate and from them spread many men and women. And fear Allah
from whom you demand your mutual rights and [do not cut] familial
relations. Surely, Allah is Ever an All-Watcher over you. O believers,
have taqwa of Allah and always speak the truth. He will direct you
to do righteous deeds and will forgive you your sins. And whosoever obeys
Allah and His Messenger has indeed achieved a great achievement. To
proceed:
In many parts of the Western or English
speaking world, our Muslim sisters do not have as much access to scholars,
lectures in the mosques, arenas in which they may ask questions, and so
forth. Therefore there is a pressing need to get vital Islamic information
out to them in means they can take advantage of. This book is a step,
Allah willing, in that direction.
In this work, the collector has done a
good job of compiling many of the most important and often asked questions
from sisters. The responses are given by some of the top scholars in the
Muslim world today, namely, Shaikh Abdul Aziz ibn Baz, Shaikh Muhammad ibn
Uthaimin and Shaikh Abdullah ibn Jibrin. Some of the questions were
responded to by the "Standing Committee" made up of eminent scholars
similar to those just mentioned.
My role in translating this work is just
that: translating the work. Therefore, I have tried to keep my comments to
a minimum-- except for the comments on hadith that is referred to in the
text paragraph. Usually, comments will only appear to make the meaning of
the question or answer clearer to those who are from a different
background from the questioners and scholars involved. Very rarely, there
may be a comment of a different nature.
Due to the nature of fatawa, or
giving answers to questions received, many times important information
about the hadith quoted is not mentioned by the scholars. In those cases
where the Shaikh did not give the needed information concerning a hadith,
I have made the effort to trace the hadith and mention such information.
In general, if a hadith was from Sahih al-Bukhari or Sahih
Muslim, that is all I would mention about the hadith. Otherwise, I
would mention only the most important hadith references in which that
hadith is to be found. Since the scholars responding to the questions are
excellent scholars and very knowledgeable of hadith, it is very rare that
they quote any hadith which is not authentic. Still, just to give the
reader more confidence in the work, I did quote hadith specialists
concerning those. Ahadith that were not taken from either Sahih
al-Bukhari or Sahih Muslim.
It has been my attempt to limit the
number of Arabic terms used in this translation. In this way, every
English reader can, Allah willing, benefit completely from the work.
However, on occasion, I was still forced to use some Arabic terms.
Usually, when coming across such terms, they are defined in parenthesis or
are clear from the context. Some of these Arabic terms are completely
defined in the glossary at the end of the work.
I pray that Allah accepts this work from
us and makes it beneficial for the Muslim community. I ask Allah to bless
the Shaikhs who responded to these questions and to increase their
knowledge and fear of Him. May Allah also bless Br. Muhammad al-Musnad for
gathering these questions in one work and getting them published. May
Allah also bless Br. Abdul Malik Mujahid of Darussalam for presenting this
translation project to me as well as for his encouraging me to complete
it. May Allah also especially bless three brothers (Br. Muhammad Tahlawi,
Dr. Muhammad al- Osimi and Br. Fahd al-Yahya) who have assisted me a great
deal over the years, although in very different ways.
I ask Allah to forgive my mistakes and
shortcomings in this work and in general. O Allah, accept this work from
me as a work done solely for your sake.
Br. Jamaal Zarabozo
May 30, 1996
Muharram 13, 1417
Muslim Students' Association at UH
Publisher's Note
All praise be to Allah. By His grace and mercy, Darussalam is having the
golden opportunity to publish the Book of Fatawa (Shari'ah Rulings) for
women to present it to the English-speaking world for the first time ever
since.
Book of Fatawa has got a vital importance among the religious books. In
day-to-day life, different people face different types of problems of
varying nature and they need proper solution in the light of the Qur'an
and Sunnah. In addition to the common problems faced by both men and
women, women are to face a lot of special problems regarding menses,
post-partum bleeding, istihada, hijab, mixing with men; rights and duties
with respect to their husband, husband's household, children; inheritance,
marriage, divorce and so forth. Women apart, even educated men are not
having proper knowledge of these issues.
It is only the scholars who can derive
rulings from Shari'ah and give legal verdicts. Hence the people are
commanded by Allah to have recourse to the pious scholars of religion.
Allah says,
"So ask of those who know the Scripture
if you know not." (al-Nahl 43)
Allah also describes the dignified
station of the scholars in the following verse,
"Say: Are those who know equal to those
who know not?" (al-Zumar 9)
In a Hadith, it is also stated by the
Prophet (peace be upon him) that,
"If Allah wants to do good to a person,
He makes him comprehend the religion (the understanding of the Qur'an and
Sunnah)." (Bukhari)
In Saudi Arabia women have got the
facility to put their questions regarding different kinds of problems
faced by them in their day-to-day life, to the eminent scholars herein who
are from amongst the best scholars of the world. These are such Fatawa
(responses to their questions) compiled in this book for all the women to
benefit from them.
Scholars' answers to the questions of the
people, with respect to their problems and issues, are actually the gists
of the vast studies over the Qur'an and Ahadith. And a common man, thus,
through the Book of Fatawa gets the exact Shari'ah rulings with a very
little effort. In this way, Fatawa are an authentic and easy accessible
source of the knowledge.
In this regard, Muhammad bin Abdul Aziz
al-Musnad is highly praiseworthy for his efforts to collect all the Fatawa
in Arabic, where from it could be rendered into English in view of its
vast usefulness for the women.
I am much grateful to Br. Jamaal Zarabozo
who has rendered it into a very simple and eloquent English, intelligible
to all. His comments on Ahadith and also those clarifying the meaning of
the question or answer are much appreciable and are an added value to the
book. I express my sincere thanks to the companions of Br. Jamaal, who
have assisted him in different ways. I am also thankful to all of my
brothers, especially Md. Daud, who have exerted their best efforts in
bringing out the book.
Abdul Malik Mujahid
General Manager
Muslim Students' Association at UH
Biographies
Shaikh ibn Baz
Abu Abdullah Shaikh Abdul-Aziz bin
Abdullah bin Abdur-Rahman Aal-Baz was born in the city of Riyadh in
Dhul-Hijjah 1330H. He memorized the Qur'an in his early age and then he
acquired knowledge from many of the great scholars of the Kingdom. Some of
his teachers were Shaikh Muhammad bin Abdul-Latif Aal-Shaikh, Shaikh Salih
bin Abdul-Aziz Aal-Sahikh and the eminent Shaikh Muhammad bin Ibrahim
Aal-Shaikh who, in his time, was the Mufti of Saudi Arabia. Shaikh ibn Baz
accompanied the eminent Shaikh and learned from him for about ten years.
Thus he gained his religious education from the family of Imam Muhammad
bin Abdul-Wahab. Afterwards Shaikh ibn Baz was appointed as a Justice and
he worked for fourteen years in the judiciary until he was deputed to the
education faculty. He remained engaged in teaching for nine years at
Riyadh Islamic Law College, Riyadh Religious Institute. Then he was
appointed Vice-Chancellor of the Islamic University, Al-Madinah; but
shortly afterwards, he was made the Chancellor with all the administrative
powers.
Later he was appointed President of the
General Presidency of Islamic Research, Ifta, Call and Propagation,
Kingdom of Saudi Arabia. Presently he is the Grand Mufti of Saudi Arabia.
He is also the President of many Islamic
Committees and Councils, the prominent among these are: Senior Scholars
Committee of the Kingdom, Permanent Committee for Islamic and Educational
Research, the Founding Committee of Muslim World League, World Supreme
Council for Mosques, Islamic Jurisprudence Assembly Makkah; and the member
of the Supreme Council of the Islamic University at Al-Madinah, and the
Supreme Committee for Islamic Propagation.
He belongs to the Hanbali School of
jurisprudence but his verdicts are based the arguments from Qur'an and
Sunnah.
Shaikh ibn Uthaimin
Abu Abdullah Muhammad bin Salih bin
Muhammad bin Uthaimin At-Tamimi An-Najdi was born in the city of Unaiza,
Qaseem Region on 27th Ramadhan 1347H in a famous religious family. He got
his education from many prominent scholars like Shaikh Abdur-Rahman Sa'di,
Shaikh Muhammad Amin Shinqiti and Shaikh Abdul-Aziz bin Baz.
When he entered into teaching, a great
number of students from inside and outside Saudi Arabia get benefited from
him. He has his own unique style of interpretation and explanation of
religious points. He is from among those scholars who served Islam without
any type of religious prejudice and kept themselves away from the
limitations of blind-following. He is distinguished in his great exertion
of effort in religious matters and analogical deductions which clearly
prove the religious understanding he possesses, and the correct usage of
the principles of religion, he adopts.
In giving religious verdicts, like Shaikh
ibn Baz, his Fatawa are based on evidence from Qur'an and Sunnah. He has
about fifty compilations to his credit. Presently he is teaching Religious
Fundamentals at the Shariah Faculty of Imam Muhammad bin Sa'ud Islamic
University, Qaseem Branch. He is also a member of the Senior Scholars
Committee of the Kingdom, and is the Imam and Khatib of the big Mosque of
Unaiza city.
Shaikh ibn Jibreen
Abdullah bin Abdur-Rahman Al-Jibreen is
the member of the General Presidency of Islamic Research, Ifta, Call and
Propagation, Kingdom of Saudi Arabia. He received his education from the
great scholars of the Kingdom including the eminent Shaikh ibn Baz. He
participates in various seminars and religious forums for the purpose of
the propagation of the call to Islam. He also delivers special lectures
for the same cause. He has compiled many books and pamphlets on various
Islamic topics.
Back to Index
Muslim Students Association at UH
What Negates One's
Islam
Shaikh-ul-Islam Muhammad bin Suleiman At-Tamimi stated, "Know that ten
matters negate one's Islam. [They are:]
"First, associating partners in the
worship of Allah. Allah says,
"Verily, Allah forgives not (the sin of)
setting up partners in worship with Him, but He forgives whom He pleases
other sins than that" (al-Nisa 116).
Allah also says,
"Verily, whosoever sets up partners in
worship with Allah, then Allah has forbidden Paradise for him, and the
Fire will be his abode. And for the wrongdoers, there are no helpers"
(al-Maidah 72).
Included in this category of deeds is
sacrificing animals for the sake of jinn or graves.
"Second, whoever sets up an intermediary
between himself and Allah, whom he prays to, seeks intercession from and
puts his reliance in, has blasphemed according to the consensus of the
scholars.
"Third, whoever does not consider the
polytheists as disbelievers or whoever has doubt concerning their
disbelief or whoever considers their way as correct has committed an act
of disbelief himself.
"Fourth, if a person believes that some
guidance other than the guidance of the Prophet (peace be upon him) is
more complete than his or that another's judgment is better than the
Prophet's, [then that person has committed an act of disbelief]. This
would be like the one who prefers the rule and law of false gods [be they
human or otherwise] over the Prophet's rule and law. This position is one
of disbelief.
"Fifth, whoever dislikes anything the
Prophet (peace be upon him) brought, even if he acts by it, has committed
an act of disbelief.
"Sixth, whoever ridicules or jokes about
any part of the religion of the Messenger (peace be upon him) or its
rewards or its punishments, has committed an act of disbelief. The
evidence for this is in the Words of Allah,
"Say: Was it Allah, or His signs or His
Messenger that you were mocking? Make no excuse, you have disbelieved
after you had believed." (al-Tauba 65-66).
"Seventh, the performing of magic [is an
act of disbelief], this includes those magical incantations that make one
love or hate another person. Whoever performs them or is pleased with them
has committed an act of disbelief. Allah says in the Quran,
"But neither of these two (angels) taught
anyone (such things) until they had said, 'We are only for trial, so
disbelieve not [by learning such magic from us]"' (al-Baqara 102).
"Eighth, assisting and supporting the
polytheists against the Muslims [is also a type of disbelief]. The proof
for this is in Allah's statement,
"And if any among you takes them [the
Jews and Christians] as helpers and protectors, then surely he is one of
them. Verily, Allah guides not those people who are wrongdoing"
(al-Maida 51).
"Ninth, if a person believes that some
people are permitted to be free of the Law of Muhammad (peace be upon
him), in the same way that Khidr was free of the law of Moses (peace be
upon him), then that person is a disbeliever.
"Tenth, turning away from the religion of
Allah, not learning it or applying it, [is also a form of disbelief]. The
evidence for this is Allah's saying,
"And who does more wrong than he who is
reminded of the signs of his Lord, then he turns aside therefrom? Verily,
We shall exact retribution from the sinners"
(al-Sajdah 22).
"There is no difference with respect to
all of the above whether the act is done jokingly, seriously or out of
fear. The only exception is one who is coerced. All of them are from the
greater of the dangerous acts and they are also among the most common in
occurrence. A Muslim must be aware of them and fear for himself concerning
such actions. We seek refuge in Allah from that which brings about His
anger and the painfulness of His punishment"
Hypocrisy is of Two Types: With
Respect to Belief and with Respect to Actions
Hypocrisy with respect to beliefs is of
six types. The one who is guilty of any of them will be in the lowest pit
of the Hellfire. These are:
(1) Denying or disbelieving the Messenger (peace be upon him).
(2) Denying something that the Messenger
(peace be upon him) presented or taught.
(3) Having hatred for the Messenger
(peace be upon him).
(4) Having hatred for something the
Messenger (peace be upon him) presented.
(5) Being pleased if the religion of the
Messenger (peace be upon him) is diminished or weakened.
(6) Being displeased if the religion of
the Messenger (peace be upon him) is strengthened or victorious.
Back to Index
Questions Related to Aqidah (Faith).
The Ruling Concerning Celebrating
Birthdays
Question:
What is the ruling concerning celebrating birthdays?
Response:
Celebrating birthdays has no source whatsoever in the pure shariah.
In fact, it is an innovation, since the Messenger of Allah (peace be upon
him) said,
"Whoever introduces anything into this
matter of ours that does not belong to it shall have that action
rejected."
This was recorded by both al-Bukhari and
Muslim. In a version recorded by Muslim and by al-Bukhari in definitive
muallaq form1,
"Whoever performs a deed which is not in
accord with our affairs, that deed is rejected."
It is well-known that the Prophet (peace
be upon him) did not celebrate his birthday at all during his lifetime nor
did he ever order it to be celebrated. Nor did he teach such to his
Companions. Therefore, the rightly-guided caliphs and all of his
Companions did not celebrate it. They are the most knowledgeable of the
people concerning his sunnah and they are the most beloved to the Prophet
(peace be upon him). They were also the most keen upon following whatever
the Prophet (peace be upon him) brought. Therefore, if one is supposed to
celebrate the Prophet's birthday, this would have been made evident at
their time. Similarly, not one of the scholars of the best generations2
celebrated his birthday nor did they order it to be done.
Therefore, it is known from the above
that such a celebration is not from the Law that Allah sent Muhammad
(peace be upon him) with. We ask Allah and all Muslims to witness that if
the Prophet (peace be upon him) had done so or ordered such to be done, or
even if his Companions had done so, we would rush to do it and call others
to do it. This is because, and all praises are due to Allah, we are the
most keen in following his sunnah and respecting his commands and
prohibitions. We ask Allah, for ourselves and for all of our brethren
Muslims, steadfastness upon the truth, avoiding everything that differs
from Allah's pure shariah. Verily, He is Generous and Noble.
Shaikh Ibn Baz
Footnote
1. Mualaq is where al-Bukhari did
not record the entire chain of the hadith. However, if it is in
"definitive mualaq form," it shows that he considered it authentic
back to the one he is quoting from.-- JZ
2. The first three generations of Islam,
that is, the generation of the Prophet (peace be upon him) and the
following two.--JZ
How Does One Behave Toward a Relative
who Does Not Pray?
Question: I have a brother-in-law who rarely prays. I live with my
husband's family and [the female members of] his family sit with him even
if the Imam is praying. What should I do? I am not one of his relatives (mahram).
Is there any sin upon me since I do not have the ability to advise him?
Response:
If he does not pray, then he is deserving to be boycotted. You should not
greet him nor should you respond to hit greeting, until he repents. This
is because not praying is a great form of kufr [that takes one out
of the fold of Islam]. This is true even if the person does not deny that
it is obligatory. This is according to the most correct opinion among the
scholars. The Prophet (peace be upon him) said,
"The covenant that is between us and them
[the disbelievers] is the prayer. Whoever abandons it has committed
blasphemy."
This was recorded by Ahmad and the
compilers of the Sunan with a sound chain. The Prophet (peace be
upon him) also said,
"Between a man and disbelief and
polytheism is the abandoning of the prayer."
This was recorded by Imam Muslim in his
Sahih.
However, if a person denies the
obligation of the prayers then he is a disbeliever according to the
consensus of the scholars.
Therefore, it is obligatory upon his
family to advise him and to boycott him if he does not repent. It is also
obligatory to take his matter to the ruler for him to be asked to repent.
If he repents, [that is accepted from him]. If he does not repent, he is
to be killed. This is because Allah has said in the Quran,
"But if they repent and offer prayer
perfectly and give zakat, then leave their way free"
(al-Tauba 5).
Also, the Prophet (peace be upon him)
said,
"I have been prohibited from killing
those who pray."1
These evidences show that one who does
not pray is not to have his "way left free" and there is no prohibition
against killing him if he is taken to the authorities and he does not
repent.
And Allah is the One who provides
guidance.
Shaikh Ibn Baz
Footnote
1. Recorded by Abu Dawud. Some of the
narrators in its chain are unknown. However, due to supporting evidence,
al-Albani has called this hadith sahih. See Muhammad Nasir al-Din al-Albani,
Sahih Sunan Abu Dawud (Riyadh: Maktaba al-Tarbiya al-Arabi li-Daul al-Khaleej,
1989), vol. 3, p. 931. He discusses it in some detail, although without
mentioning that it is recorded by Abu Dawud, in Muhammad Nasir al-Din al-Albani,
Silsilat al-tihadirh al-Sahiha (Riyadh: Maktaba al-Maarif, 1991), vol. 5,
p. 493.-- JZ
Ruling About Hiring a Non-Muslim Maid
[or Servant ]
Question:
I sent requests asking for a maid to help my wife with her housework. I
discovered, through letters, that they did not find a Muslim in the
country that I wanted a maid from. Is it allowed for me to hire a
non-Muslim maid?
Response:
It is not allowed to have a non-Muslim maid or a non-Muslim male servant,
or a worker who is non-Muslim for anyone living in the Arabian Peninsula.
This is because the Prophet (peace be upon him) ordered the Jews and
Christians to be expelled from that land. He ordered that only Muslims
should be left there. He decreed upon his death that all polytheists must
be expelled from this Peninsula.
Furthermore, hiring disbelieving men and
women is very dangerous for the Muslims, their faith, their behavior and
the upbringing of their children. Therefore, such must be prevented in
obedience to Allah, the Glorified, and His Messenger (peace be upon him),
and to prevent a source of evil and immorality.
And Allah is the One who provides
guidance.
Shaikh Ibn Baz
Ruling Concerning Putting a Piece of
Animal Skin or Leather Upon a Baby's Stomach
Question:
Is it allowed to put a piece of animal skin, leather or such upon the
stomach of a breast-feeding baby boy or girl or older child? We in the
South of Saudi Arabia put such a piece of leather upon the stomach of the
girl, small child or older. We hope that you will benefit us on this
matter.
Answer:
If that piece of animal skin is put on the
child as a kind of amulet to protect the child from harm or to bring about
some good, then that is forbidden, and could even be a form of shirk.
If it is put for a sound reason, such as to keep the navel from bulging or
to strengthen the back, then there is no harm in that.
The Standing Committee
The Ruling Concerning Putting a Knife
On a Child in Order to Protect Him
Question:
I have seen some people placing a knife on their small children and
saying, "This is so the jinn do not come to him." Is this practice
correct?
Response:
This is an objectionable act and there is no sound source for it. It is
not allowed to do such a thing. What is legally sanctioned is to seek
refuge from them by Allah's complete words from every devil and poisonous
pest, as has been confirmed from the Prophet (peace be upon him). He used
to seek protection by those words for his grandsons al-Hasan and al-Husain
Ibn Ali. It is also sanctioned to make dua for them by asking Allah
to protect them from every evil. As for putting a knife or something
similar, of iron, wood or other substances, with the belief that such will
protect them from the jinn, it is an evil practice that is not allowed.
Similar is the ruling with respect to
hanging an amulet over them, which is what is called al-tama'im.
This is not allowed because the Prophet (peace be upon him) said,
"Whoever hangs an amulet, Allah will not
complete[his affair] for him"1
In another narration, the Prophet (peace
be upon him) said,
"Whoever wears an amulet has committed
shirk."2
May Allah bestow understanding of the
religion upon all Muslims, and steadfastness in the religion. We seek
refuge for ourselves and them3 from everything that differs
from His pure law.
Shaikh Ibn Baz
Footnote
1. Recorded by Ahmad, Ibn Hibban and
others. Salih al-Usaimi concludes that it is hasan. See Salih Ibn
Abdullah al-Usaimi, al-Dural-Nadheed fi Takhreej Kitab al-Tauheed
(Dar ibn Khuzaima, 1413 A.H.), p. 38.-- JZ
2. Recorded by Ahmad and al-Hakim. Al-Usaimi
also concludes that this hadith is hasan. See al-Usaimi, p. 39.--
JZ
3. In English, the more proper manner is
to invoke for others first and then for oneself. However, in Arabic, the
opposite is considered the proper manner of speech.-- JZ
Ruling Concerning Hanging and
Possessing Pictures
Question:
What is the ruling concerning hanging a
picture on a wall? What is the ruling concerning owning pictures of
people?
Response: It is not allowed to hang a picture or keep a picture of
any being that possesses a soul. It is obligatory to destroy such
pictures. This is because the Prophet (peace be upon him) told Ali,
"Do not leave any image, but [instead]
efface it."1
It is also confirmed in the hadith of
Jabir that,
"The Prophet (peace be upon him)
prohibited having pictures in houses."2
Therefore, all pictures meant for
remembrance should be torn to pieces or burned. However, pictures that are
needed out of necessity, such as for official identification purposes and
so forth, may be kept.
Shaikh Ibn Baz
Footnote
1. Recorded by Muslim.-- JZ
2. Recorded by al-Tirmidhi and Ahmad. Al-Albani
says it is sahih.
Ruling Concerning the Papers that
Contain the Name of Allah
Question:
We find some of the verses of the Quran
printed in the newspapers or writings, as well as, "In the name of Allah,
the Compassionate. the Merciful",l at the beginning of some
papers or letters. What do we do with such verses after we are finished
reading the newspaper or letter? Should we tear it up or burn it or what
should be done?
Response: It is a must, after one is done with the papers or pages
that contain Allah's name, to safeguard the papers, by burning them or
burying them in clean soil. This is to protect the Quranic verses and
Allah's names from being degraded. It is not allowed to throw them into
the garbage heaps or into the street to use them as different kinds of
sheets, such as table cloths. Otherwise, one is degrading the names and
verses and not safekeeping them.
Shaikh Ibn Baz
Footnote
1. Of course, the question is talking
about these words being written in Arabic.--JZ
Ruling Concerning Crying due to
Illness
Question:
I am ill and sometimes I cry because of what happens to me after my
illness. Is this kind of crying consider an act of opposition to Allah and
not being pleased with what He has decreed? I do not do this action
willfully. Similarly, does ruling also include when I talk to my
relatives, telling them about my illness?
Response: There is no harm in crying if it is simply tears coming
from the eyes, without wailing. This is based on Prophet's statement, when
his son Ibrahim had died,
"The eye tears, the heart grieves but we
do not say anything except what is pleasing to the Lord. We are, by you
departure Ibrahim, certainly grieved."1
Hadith with that meaning are many. There
is also no harm in talking to your relatives and friends about your
disease as long as you praise Allah, thank Him and extol Him, and ask Him
for health, following the permissible means. We advise you to have
patience and hope for reward from Allah. I give you glad tiding as Allah
has stated,
"Only those who are patient shall receive
their rewards in full without reckoning"
(al-Zumar 10).
The Prophet (peace be upon him) also
said,
"A Muslim is not afflicted with fati8ue,
sorrow, disease, sadness, or hurt, even if it be the prick of a them,
except that due to it Allah expiates some of his sins."2
The Messenger of Allah (peace be upon
him) also said,
"If Allah wants good for a person, he
afflicts him with trials."3
We ask Allah to grant you a cure and
health, as well as goodness of the heart and deeds. Verily, He is the
Hearer, the Responder.
Shaikh Ibn Baz
Footnote
1. Recorded by al-Bukhari and Muslim.--
JZ
2. Recorded by Muslim.-JZ
3. Recorded by al-Tirmidhi and Ahmad. Al-Albani says it is sahih.
The Ruling Concerning Picture Making
Question:
What is the ruling concerning picture making? What are the Ahadith
concerning that topic? According to the strongest opinion among the
scholars, is there a difference between pictures which have a shadow
[three-dimensional pictures and statues] and those which do not
[two-dimensional drawings]?
Response:
Picture making is to make a representation of a living, willing, moving
animal, such as a human, horse, animal and so forth. The ruling concerning
that is that such representation or depiction is forbidden. The evidence
for that is what is found in numerous Ahadith. In the Sahihain,
al-Bukhari and Muslim, it is recorded from Ibn Masud that the Messenger of
Allah (peace be upon him) said,
"The people with the severest punishment
on the Day of Judgment are the picture makers."
Ibn Umar narrated that the Messenger of
Allah (peace be upon him) said,
"The people who make these pictures will
be punished on the Day of Resurrection. It will be said to them, 'Give
life to what you have created."'
This was also recorded by al-Bukhari and
Muslim. Muslim also recorded from Ibn Abbas that the Prophet (peace be
upon him) said,
"Whoever makes a picture in this world
will be held responsible to breathe a spirit into it and he is not one who
can breathe such."
It is recorded by Muslim on the authority
of Ibn Abbas that the Prophet (peace be upon him) said:
"All the picture makers would be put into
Hell. For every picture he made, a soul would be created and punished".
It is also recorded on the authority of
Abu Talha from the Prophet (peace be upon him) who said,
"The angels do not enter a house wherein
there is a dog or statues." (Muslim)
These hadith and others are general for
every kind of representation, whether it has a shadow, like a figure, or
if it does not have a shadow, which is like a drawing on a wall, paper,
clothing and so forth. It is confirmed that the Prophet (peace be upon
him) entered the Kaabah and it contained pictures and he asked for a
pitcher of water and he began to efface them, saying,
"May Allah destroy those who make
pictures of what they do not create."1
An exception to this ruling during this
time is money containing the pictures of kings as well as passports and
identification cards. Due to the need and necessity of these items, it is
allowed to carry them according to need. And Allah knows best.
Shaikh Ibn Jibreen
Footnote
1. 'This is recorded by al-Tayalisi and
Dhiyaal-Maqdisi. Al-Albanihas concluded that it is "confirmed". See
Muhammad Nasir al-Din al-Albani, Silsilat al-Ahadith al-Sahiha (Beirut:
al-Maktab al-Islami, 1979), vol. 2 p. 731, hadith #996.-- JZ
Ruling Concerning Wishing for Death
due to Harm that Has Come
Question:
I have faced so many difficulties in my life that it has made me hate this
life. Every time I turned to Allah, I pleaded for Him to take my life away
from me at the earliest. This is my wish until now as I do not see any
solutions to my problems except death; it is the only thing that can save
me from this punishment. Is this behavior forbidden for me?
Response:
When a person wishes for death because of something that has afflicted
him, he is doing something that the Prophet (peace be upon him) has
prohibited. The Prophet (peace be upon him) said,
"None of you should hope for death
because of some harm that has come to him. If he has wish such, he should
say, 'O Allah, give me life if You know that life is better for me. And
give me death if You know that death is better for me."'1
Therefore, it is not allowed for anyone
to wish for death because of some harm, hardship or difficulty that has
come to him. In fact, he should have patience and expect a reward from
Allah for what he is passing through. He should also wait for relief to
come, as the Prophet (peace be upon him) has said,
"Know that victory comes with patience,
relief with distress and ease with hardship."2
The one who is afflicted with any
affliction should know that those afflictions expiate some of the sins
that he has committed. No believer is afflicted with any kind of worry,
grief or pain except that Allah expiates sins for him due to that, even
the pricking of a thorn. When the person has patience and expects rewards
from Allah, he reaches the stage of being among the patient. This stage is
a very elevated stage. Allah has stated about its inhabitants,
"And give glad tidings to the patient.
Who, when afflicted with calamity, say, 'Truly, to
Allah we belong and, truly, to Him we
shall return"' (al-Baqara 155-156).
The woman in the question feels that
there is no solution for her problems except death. I believe that this is
a mistaken view. Death does not solve any problems. In fact, the situation
of adversity may get even worse. How many humans die while being afflicted
with pain and problems but they had been wronging themselves and did not
give their sins and repent to Allah. Then his death is just a quicker
coming of his punishment. If he remained alive, perhaps Allah would have
guide him to repentance, seeking forgiveness, patience, facing the problem
and expecting relief. This all would have been good for him.
Therefore, you, the questioner, must be
patient and expect relief from Allah. Allah says in His book,
"So, verily, with the hardship there is
relief. Verily, with the hardship, there is relief"
(al-Sharh 5-6).
And the Prophet (peace be upon him)
stated, in an authentic narration,
"Know that victory comes with patience,
relief with distress and ease with hardship."'
Shaikh Ibn Uthaimin
Footnote
1. The wording in the Arabic text is not
quite exact, but this hadith is recorded by al-Bukhari and Muslim.-JZ
2. Ibn Uthaimin is probably referring to
a lengthy hadith recorded by Ahmad. As a hadith by itself, these words,
without the words, "Know that," are recorded by al-Khateeb al-Baghdadi.
According to al-Albani, is an authentic hadith. See al-Albani, Sahih al-Jami
al-Sagheer, vol. 2, 1151.-- JZ
Ruling Concerning Mixing with the
Disbelievers in order to Call Them to Islam
Question:
Is it allowed to mix with the disbelievers, Christians, Hindus and others,
and to eat and talk to them or even to be amicable with them as a means of
calling them to Islam?
Response: It is allowed to mix with the disbelievers, sit with them
and be polite with them as means of calling them to Allah, explaining to
them the teachings of Islam, encouraging them to enter this religion and
to make it clear to them the good result of accepting the religion and the
evil result of punishment for those who turn away. For this purpose, being
a companion to them and showing love for them is overlooked in order to
reach that good final goal.
Shaikh Ibn Jibreen
The Reward for Women in Paradise
Question:
Whenever I read the Noble Quran, I find in many verses Allah giving glad
tidings to His believing male servants of al-hooral-ain who extol
in beauty. Does the woman have any partner in Paradise other than her
husband? Furthermore, most of the statements concerning bounties in
Paradise are directed toward the believing men. Is the reward of the
believing women in Paradise less than that of the believing men?
Response: There is no doubt that reward in the Hereafter
encompasses both men and women. This is based on the following statements
of Allah:
"Never will I allow to be lost the work
of any of you, male or female" (al-lmran 195).
"Whosoever works righteousness, whether
male or female, while he(or she) is a true believer, We will give a good
life" (al-Nahl 97).
"And whoever does righteous good deeds,
being a male or a female, and is a true believer, such will enter
Paradise" (al-Nisa 124).
"Verily, the Muslims, men and women, the
believers, men and women... [up to the end of the verse where Allah says:]
Allah has prepared for them forgiveness and a great reward" (al-Ahzab
35).
Allah mentions them entering into
Paradise together,
"They and their wives will be in pleasant
shade" (Ya Sin 56).
Also,
"Enter Paradise, you and your wives, in
happiness" (al-Zukhruf 70).
Allah also mentions that He will-recreate
the women in the verse,
"Verily, We created them of special
creation and made them virgins" (al-Waqia 35-36).
That is, Allah will recreate the elderly
women and make them virgins. Similarly, Allah will recreate the elderly
men and make them youths. It is also mentioned in the hadith that the
women of this worldly life have a superiority over al-hoor al-ain
due to the acts of worship and obedience that they performed [in this
world]. Therefore, the believing women will enter Paradise just like the
believing men. If a woman had a number of husbands and she enters Paradise
with them, she will choose among them and will choose the one with the
best character and behavior.
Shaikh Ibn Jibreen
Purity and Ostentation
Question:
Many times a person thinks about doing a
good deed and then Satan comes to him and whispers to him, saying, "You
are doing that ostentatiously, to be seen of men and for a good
reputation." Therefore, he makes us go away from the good deed. How can
one remain free of such occurrences?
Response: One can remain free of such occurrences by seeking refuge
in Allah from the accursed Satan, as well as by continually performing
good deeds. He should not pay attention to such whisperings that make him
stop doing good deeds. If he turns away from such whisperings and seeks
refuge in Allah from the accursed Satan, such whisperings will stop by the
permission of Allah.
Shaikh Ibn Uthaimin
Ruling Concerning Celebrating Mother's
Day
Question:
Every year we have a holiday on a particular day and it is called Mother's
Day. It occurs on March 21. All the people gather and celebrate that day.
Is this permissible or forbidden?
Response: Every holiday or celebration that differs from the
shariah celebrations is a newly-invented innovation that was not known
during the time of the Pious Predecessors. Furthermore, it may have begun
as an imitation of the non-Muslims. Therefore, in addition to it being an
innovation, it may also be an act of resembling the enemies of Allah.
The shariah holidays are
well-known among the Muslims. These are the Eid al-Fitr, Eid al-Adhha and
the weekly Eid [Fridays]. There is no holiday or festival in Islam other
than those three. Every holiday that is invented besides them is to be
rejected as an innovation and falsehood in the shariah. This is
because the Prophet (peace be upon him) said,
"Every deed introduced into our affair
that does not belong to it is rejected."1
That is, it is rejected from that person
and it will not be accepted by Allah. Another wording of the hadith
states,
"Whoever does a deed that is not what our
affair is upon, will have it rejected."2
Since that is clear, the holiday that is
mentioned by the questioner, known as Mother's Day, is not allowed. It is
not allowed to have during such a day any kind of public display and
celebration, happiness, giving of presents and so forth.
It is obligatory upon a Muslim to have
pride and honor in his religion. He should also limit himself to what
Allah and His Messenger (peace be upon him) have restricted this upright
religion to. This is the religion that Allah is pleased to have His
servants follow. There can be no addition or subtraction from this
religion.
Furthermore, a Muslim should not be a
kind of weak person that follows every Tom, Dick and Harry. Instead, his
personality should be that defined by the Law of Allah, such that he is
followed and not a follower, such that he becomes an example and not a
disciple. This should be the case because the law of Allah, praise be to
Allah, is complete and perfect in all aspects. Allah says in the Quran,
"This day, I have perfected your religion
for you, completed My favor upon you and have chosen for you Islam as your
religion" (al-Maidah 3).
Furthermore, the mother has much more
right than to have just one day in the year as a celebration for her. In
fact, the woman has a right upon her children, that they will care for
her, look after her, obey her in anything which is not sinful, during all
times and at all places.
Shaikh Ibn Uthaimin
Footnote
1. Recorded by al-Bukhari and Muslim.--
JZ
2. Recorded by Muslim; also recorded by
al-Bukhari in mualaq form.-- JZ
Questions Related to Knowledge
Women and the Seeking of Knowledge
Question:
The Messenger of Allah (peace be upon him) used to set a special day for
teaching the matters of the religion to the women. He also used to permit
them to be behind the men in the mosque in order to seek knowledge. Why do
the scholars not follow the example of the Messenger of Allah (peace be
upon him)? Although they do fulfill some of those needs, it is not
sufficient and we need more. May Allah reward you.
Response: There is no doubt that such was the practice of the
Messenger of Allah (peace be upon him), as well as the scholars. Indeed, I
myself have done that here on a number of occasions as well as in Makkah,
Taif and Jeddah.
I have no problem with setting apart a
specific time for women in any locale if they want that from me. That is
also the position of my scholar colleagues.
Furthermore, by the radio program Noor
ala al-Darb,1 Allah has opened the way to much good. A
woman can send her question to the program and during the program it will
be answered. This program is aired two nights a week on the stations
Nida al-islam and al-Quran al-Kareem.
Similarly, women may write to Dar al-Ifta.
In this case, a committee of scholars may respond to their questions. It
has been designed for that purpose. In any case, knowledge is equally
obligatory for both men and women. There is nothing to prevent a woman
from attending lectures, with the condition that she is properly dressed
and is not exposing any of her beauty.
Shaikh Ibn Baz
Footnote
1. This is a radio program in
Saudi Arabia that the scholars participate in. It is basically a forum for
questions to be put and answered.-- JZ
Ruling Concerning Students Standing
for their Teacher
Question:
What is the ruling concerning female
students [in a girls' school] standing for their female teacher as sign of
respect for her?
Response: The standing of the female students for their female
teachers or the male students for their male teachers is a act that should
not be done. At the very least, it is strongly disliked. This is based on
Anas' statement, "No one was more beloved to them-- the Companions-- than
the Messenger of Allah (peace be upon him). And they would not stand for
him when he came to them, as they knew that he disliked such an act." The
Prophet (peace be upon him) has also said,
"Whoever loves to have men stand for him
shall take his abode in the Fire."1
On this matter, the ruling concerning men
is the same as that concerning women. May Allah guide us all to what is
pleasing to Him and keep us from everything that angers Him and is
prohibited. May Allah bestow on all of us beneficial knowledge as well as
acting accordingly. He is the Generous, the Noble.
Shaikh Ibn Baz
Footnote
1. Recorded by Ahmad, Abu Dawud and al-Tirmidhi.
Al-Albani states that it is sahih. Al-Albani, Sahih al-Jami al-Sagheer,
vol. 2, p. 1033.-JZ
The Dangers of Having Female Teachers
for Boys in Elementary Schools
I have come across what the newspaper
al-Madinai printed in Issue #3898, dated 2-30-1397 A.H., written by on
calling herself Nura bint Abdullah, under the title, "Face to Face. In
sum, Nura is saying that she had a meeting with a number o women,
including the female Dean of the College of Education ii Jeddah, whose
name is Faiza. Nura mentions Faiza's surprise that there are no female
teachers teaching boys in the elementary level, even to the fifth grade.
Nura supported Faiza's views in that article for a number of reasons.
Personally, with thanks to Faiza, Nura and their colleagues for the
concern about the teaching of our young boys and for their welfare, I find
it an obligation upon myself to point out that their suggestion is filled
with evil and harmful consequences. Having women teach boys at the
elementary level means that they will have to mix with boys who are at
puberty or adolescent stages, this is because some of the boys do not
complete the elementary stage until they are already in adolescence, and
some have already completed puberty. This is because, when a boy reaches
ten years old, he is considered an adolescent. He naturally becomes
inclined toward women. Someone like him can even get married and do what
men do. And there is another matter, having women teach the boys will lead
to mixing between the two sexes. That will then continue until the next
level. This will open the door, without question, to mixing between the
sexes at all levels. The evil results of such mixing in the schools are
well-known. The devastating results that come from that type of teaching
can be seen in other countries. Whoever has the smallest amount of
knowledge of the shariah evidences and what is occurring to this
Ummah during this age knows what definitely occurs to the boys and
girls due to such practices. I believe that this suggestion has been
inspired by Satan or some of his deputies upon the tongues of the above
mentioned Faiza and Nura . It is, without doubt, something that is
pleasing to our enemies and the enemies of Islam, and is from what those
enemies are calling for, openly and privately.
Therefore, I see that the door to this
kind of practice must be completely closed. Our boys must be left to be
taught by men at all levels of instruction. Similarly, the girls must be
left to be taught by female teachers at all levels of instruction. This
will preserve our religion, our boys and our girls. It will be sufficient
for us for our respected female teachers to fulfill their responsibilities
to the best of their abilities with purity, sincerity and patience in
teaching our girls. And the men must also fulfill their responsibilities
with purity, sincerity and patience in teaching our boys at every level.
It is also well-known that a man has more patience and is stronger in
teaching boys and he can give him more teachings in every level of
schooling. It is well-known that the boys, in the primary and higher
levels of education, respect and esteem their male teacher. They will be
more willing to submit and accept what he says. If the women were teaching
them at those different levels, they would not have the characteristics,
patience and strength with them that men have. It has been authentically
narrated from the Prophet (peace be upon him) that he said,
"Order your children to pray at the age
of seven. And beat them [lightly] if they do not do so by the age of ten.
And separate them in their bedding."1
This hadith points out what we have been
saying about the dangers of mixing boys and girls at all levels of
instruction. The evidence for that from the Quran, sunnah and the
experience of the ummah today are many but I do not wish to mention
them all here in order to be brief. The knowledge of our government, may
Allah give them understanding, as well as the Minister of Education and
the President of the Directory for Girls Education is sufficient for us to
go into this matter here. I ask Allah to grant us all what is good for
this Ummah. And to make us and our male and female youth good. And
to give them happiness in both this life and the Hereafter. He is the
Hearer, Responder. And peace and blessings be upon our Prophet Muhammad
and his family and Companion.
Shaikh Ibn Baz
Footnote
1. Recorded by Ahmad, Abu Dawud
and al-Hakim. Al-Syuti has given notation signifying that it is authentic.
Questions Related to Physical
Purification
The Ruling Concerning Stating One's Intention
Question:
What is the ruling concerning stating one's intention for the prayer and
ablution?
Response:
The ruling is that such is an innovation. It has not been narrated from
the Prophet (peace be upon him) or from his Companions. Therefore, one
must avoid it. The place of the intention is the heart. It is never needed
to state an intention.
Shaikh Ibn Baz
A Baby Vomits on Clothing
Question:
Is it allowed to pray in clothes that a
breast feeding baby has vomited on?
Response:
One must wash the clothing by splashing water over it if the child is
breast feeding and does not eat hard food. It is similar to his urine,
which is moistened with water and then one can pray in that clothing. The
clothes are not to be prayed in until they are splashed with water.
Shaikh Ibn Baz
If a Woman Washes Her Baby, Is Her
Ablution Nullified ?
Question:
I have children and I wash and clean my child's impurities. Does this
nullify my ablution or not?
Response:
Washing the impurities off of the body that
is being washed or otherwise does not invalidate the ablution unless one
touches the private part. In that case, the ablution is nullified as is
the case if a person touches his/her own private part.1
The Standing Committee
Footnote
1. This is an issue in which there is a
difference of opinion and the opinion expressed in this answer, although
the safest opinion, may not be strongest opinion. In a few pages, similar
question is put to Shaikh Ibn Jibreen and he comes to the opposite
conclusion. Allah knows best.-- JZ
Ruling About the Secretion that Comes
from a Woman's Vagina
Question:
I heard from a scholar that the liquid1 that comes from a
woman's vagina is pure and not impure. Since the time I heard that
fatwa, I do not remove my underpants when I want to pray. After a
lengthy period, I heard another scholar say that such liquid is impure.
What is the correct opinion?
Response: Everything that secretes from the private part, of liquid
or otherwise, nullifies the ablution. The clothes and bodily parts that
are touched by it are to be washed. If this happens on a continuous basis,
the ruling is the same as that of istihaadha2 and
continuous seeping of urine [due to a lack of bladder control]. The
impurity is to be washed off and the person makes ablution for every
prayer, as the Prophet (peace be upon him) stated to the woman with
continuous bleeding,
"Make ablution for the time of every
prayer."3
However, this is not done in the case of
passing gas. There is no washing in that case although one has to make
ablution due to it. This ablution is to wash the face and hands, wipe the
head, wash the feet, and rinse the mouth and nose while washing the face.
Similarly, with respect to Sleeping, touching one's private parts, eating
camel's meat, one does not wash anything but one simply has to make
ablution.4
Shaikh Ibn Baz
Footnote
1. The term used in the question,
ratooba, when used by earlier scholars, such as al-Shafi'i and al-Nawawi,
is referring to the fluid that is produced upon sexual excitement. Many
scholars consider that fluid pure analogy with semen. However, this
particular question and others put to contemporary scholars is more in
reference to the vaginal fluids that come out on a normal basis,
especially in relation to ovulation.
2. This is referring to the case of
prolonged or continuous vaginal bleeding outside of the menses. It has
specific rulings as described above in the response.-JZ
3. This translator was not able to find
this hadith with this exact wording. The authentic narrations in
al-Bukhari and Muslim simply state that she is to make ablution for every
prayer.-JZ
4. This question perhaps needs some more
deliberation. It is very common for almost all healthy women to experience
what is called leukorrhea. This is the secretion of vaginal mucous related
to ovulation or other causes. It comes from the uterus and not through the
urethra. Although this is something that must have afflicted women during
the time of the Prophet (peace be upon him), there is no clear
pronouncement about it as there is about, for example menses and al-istihadha.
The statement that everything that exits from the private parts is impure
and nullifies ablution is not a hadith of the Prophet (peace be upon him)
and, therefore, unchangeable but it is simply the conclusion of many
scholars based on the known examples. If this particular liquid nullifies
ablution, then such women would have to make ablution for every prayer as
this fluid exits from the body, like the case of istihadha. (Note
that some women sometimes feel this fluid inside the body before it
actually flows from the body. Until it flows out from the body, there is
no question about its nullifying the ablution.) However, since there is no
evidence for that in the hadith of the Prophet (peace be upon him), since
this is a very common occurrence and since such a conclusion would involve
hardship upon the women (especially at the time of the Prophet), it seems
there is no evidence to declare such a secretion as nullifier of the
ablution. Allah knows best.-- JZ
Ruling Concerning Doubt with Respect
to Ablution
Question:
What is the ruling concerning a person who
doubts whether he nullified his ablution or not?
Answer:
If a person has doubt whether he nullified his ablution or not, then his
original state of being pure remains and his doubt does not have any
effect. This is based on the Prophet's statement, when a man asked him
about feelings he has in his stomach during the prayer,
"Do not leave [the prayer] until you hear
a sound or you perceive a smell."1
The Prophet (peace be upon him) made it
clear to him that the basic ruling is that of purity until one is certain
that something has occurred to nullify it. As long as the person is simply
in doubt, his state of purity is sound and confirmed. Therefore, he may
continue to pray, circumambulate the Kaaba, read the Quran from a
mushaf and so forth. That is the original ruling. This is, all praises
are due to Allah, from the magnanimity and easiness of Islam.
Shaikh Ibn Baz
Footnote
1. Recorded y al-Bukhari and
Muslim.-JZ
How Does a Woman Wash Herself After
Sexual Defilement and Menses
Question:
Is there any difference in the manner that a man and a woman wash
themselves after sexual defilement? Does a woman have to undo her braids
or is it sufficient for her just to pour three handfuls of water over her
hair as mentioned in the hadith? What is the difference between the
washing after sexual defilement and the washing after menses?
Response: There is no difference between men and women when it
comes to ghusl after sexual defilement. Neither of them have to
undo their hair for ghusl. It is sufficient to pour three handfuls
of water over their hair and then to pour water over the rest of their
bodies. This is based on the hadith of Umm Salama who said, "O Messenger
of Allah,
"I am a woman who has closely plaited
hair on her head, should I undo it for making ghusl from sexual
defilement?" The Prophet (peace be upon him) told her, "No, it is
sufficient for you to throw three handfuls of water on your head and then
pour water over yourself, and you will be purified." (Muslim)
However, if the man or woman has sidr,
dye or something of that nature in his hair that would keep the water from
reaching to the roots of the hair, he or she must remove that. If it is
something light and does not keep the water from reaching the roots, it
does not have to be removed.
As for the woman making ghusl
after her menses, there is a difference of opinion over whether she must
undo her hair or not.
The correct opinion is that it is not
obligatory upon her to do so. This is because it is mentioned in one of
the narrations from Umm Salama, recorded by Muslim, that she said, to the
Prophet (peace be upon him) 'LO Messenger of Allah,
"I am a woman who has closely plaited
hair on her head, should I undo it for making ghusl from
menstruation and sexual defilement?" The Prophet (peace be upon him) told
her, "No, it is sufficient for you to throw three handfuls of water on
your head and then pour water over yourself, and you will be purified."1
This narration is a clear text that it is
not obligatory upon the woman to undo her plaits after either menses or
sexual defilement.
However, it is best for her to undo her
hair while making ghusl after menses as a precautionary measure, as
a means of avoiding the thing in which there is a difference of opinion
and as a way of reconciliation of the different evidences.
The Standing Committee
Footnote
1. The probable problem with this
narration, mentioning both sexual defilement and menstruation, was
discussed earlier.--JZ
The Ruling Concerning Praying in a
Dress and Thin, Translucent Stockings
Question:
What is the ruling concerning a woman dressing in a thin cloak that shows
her clothing? Similarly, what is the ruling concerning wiping over thin,
translucent stocking, called nylon stockings?
Response: It is not allowed for a woman to pray in a very thin
garment or any other thin garment. The prayer in such clothing is not
correct. Instead, it is obligatory upon her to pray in clothing which is
covering and through which one cannot see what is behind it or the color
of her skin. This is because the woman is aurah (meant to be
covered). It is obligatory upon her to cover all of her body in the
prayer, except for her face and hands. If she covers her hands also, that
is better. As for her feet, she must either cover them with socks that
cover and conceal them or with clothing [a dress, for example] that rests
over them.
Shaikh Ibn Baz
Ruling Concerning Wiping Over Thin,
Translucent Socks
Question:
What is the ruling concerning wiping over
thin, translucent socks?
Response: From the conditions of wiping over socks is that the
socks must be thick and concealing. If they are thin and translucent, it
is not allowed to wipe over them. This is because, in that case, the foot
is considered uncovered.
Shaikh Ibn Baz
A Slight Tear in Socks is Overlooked
Question:
What is the ruling if someone notices after
prayer, either a short or long time afterwards, that he had a medium size
tear in one of his socks? Should he repeat his prayer or not?
Response: If the tear is small or the hole is small according to
convention or custom, it is overlooked and the prayer is correct. However,
it is safest for the believing men and women to be very careful about
keeping their socks free from any kind of tear or hole. This is being more
cautious with respect to their religion and it also avoids the difference
of opinion [that exists concerning such torn socks]. This approach is
indicated by the Prophet's statement,
"Leave what makes you doubt for that
which does not make you doubt."1
The Prophet (peace be upon him) also
said,
"Whoever avoids the doubtful matters
clears himself in regard to his religion and his honor."2
Shaikh Ibn Baz
Footnote
1. Recorded by al-Tirmidhi and al-Nasal.
It is an authentic hadith.--JZ
2. Recorded by al-Bukhari and Muslim.--
JZ
Ruling Concerning Vaginal Discharge
Question:
Is the discharge that comes from a woman's
vagina pure or impure? May Allah reward you.
Response: What is well-known among the scholars is that anything
that comes out of the private parts is impure, except for one thing, that
is sperm which is pure. Otherwise, anything of mass or weight that comes
from the private parts is impure and nullifies the ablution. Based on that
principle, every liquid that flows from a woman's vagina is impure and
requires ablution.
This is my conclusion after consulting
with some scholars and doing some research. However, I have some problem
with this conclusion because some women have such fluids at all times. If
the flow is persistent, then the solution is to treat it in the same way
that one treats the problem of
uncontrollable urine flow. The person should make ablution for the prayer
after the time of the prayer begins and then she prays. Then I researched
this question with some doctors. They made it clear that if the liquid is
from the urethra, then the ruling is as I have just stated. However, if it
is from the uterus, then it is also as we have just stated, but, in that
case, the liquid is considered pure and one does not have to wash it off
of whatever it touches.
Shaikh Ibn Uthaimin
Changing the Baby's Diapers Does not
Nullify Ablution
Question:
If I were in a state of ablution and then I
changed my baby's diaper, does that nullify my ablution or not?
Response:
If someone touches somebody else's private parts with lust, then that
invalidates his ablution. However, there is a difference of opinion when
such is touched without lust. The strongest opinion is that touching the
private parts of a baby in order to clean the baby does not nullify
ablution because such is not a cause of sexual desire. Furthermore, it is
something that almost all people have to go through and if it were to
nullify ablution it would cause great hardship. And if it did nullify
ablution, this would have been well-known among the Companions and those
who came afterwards.
Shaikh Ibn Jibreen
Kissing Does not Nullify Ablution
Question:
My husband always kisses me when he is
leaving the house, even if he is leaving to the prayer in the mosque.
Sometimes, I feel that he is kissing me in a lustful manner. What is the
ruling concerning his ablution in that case?
Response: Aisha narrated that the Prophet (peace be upon him)
kissed one of his wives and then went to pray without making ablution.1
This hadith clarifies the question of touching or kissing a woman: does
that nullify ablution or not? The scholars have different opinions on this
point.2 Some scholars say that it nullifies ablution in all
cases- if one touches a woman it nullifies his ablution in all cases. Some
say that if he touches a woman in a lustful way it nullifies ablution;
otherwise, it does not. Some others say that it does not invalidate
ablution in any case. This last opinion is the strongest opinion. That is,
if a man kisses, touches or embraces his wife and he does not ejaculate or
release any fluid, then his ablution is not ruined nor is hers. This is
because the principle is that his ablution continues to be valid until
there is some evidence that it has been nullified. There is no evidence,
either in the Quran or the Sunnah, to show that touching a woman
invalidates ablution. Based on that, if a person touches a woman even
without anything between their skins and even if in a lustful manner or a
kiss or hug, all of that does not nullify the ablution. Allah knows best.
Shaikh Ibn Uthaimin
Footnote
1. This hadith was recorded by Ahmad, al-Tirmidhi,
Abu Dawud, al-Nasal and Ibn Majah. Historically, there has been a great
deal of difference of opinion over the authenticity of this hadith. Al-Albani,
Shuaib al-Amaut and al-Zailai concluded that it is authentic. See Muhammad
Nasir al-Din al-Albani, Sahih Sunan al-Tirmidhi (Riyadh: Maktab al-Tarbiya
al-Arabi li-Daul al-Khaleej, 1988), vol. 1, p. 26; Al-Husain al-Baghawi,
Sharh alSunnah, Zuhair al-Shawish and Shuaib al-Amaut, eds.
(Beirut: al-Maktab al-Islami, 1983), vol. 1, p. 346, fns. 1 and 2.-- JZ
2. One important reason for that
difference of opinion is that many scholars do not accept the above hadith
as being authentic.-- JZ
Yes, She Must Make Ghusl
Question: Does my wife have to make the ghusl due to sexual
defilement after insertion [of the male organ] during sexual intercourse
but without ejaculation inside the vagina? Does she have to make that
ghusl when she has inserted an IUD inside her vagina or is it
sufficient for her just to wash her body and extremities?
Response:
Yes, she must make ghusl due to
penetration [of the male organ into the female], even if it is simply a
little penetration. This is due to the hadith,
"When anyone sits between the four parts
of her [his wife's] body and then makes an effort, ghusl becomes
obligatory, even if he did not ejaculate."1
Another hadith states,
"If the circumcised parts enter2,
ghusl is obligatory."3
She also must make ghusl even if
she had an IUD in her vagina because of the penetration [of the male
organ] and usually some ejaculation. However, she need only make ablution
(wudhu) if there was simply touching without penetration.
Shaikh Ibn Jibreen
Footnote
1. Recorded by Muslim. Also recorded by
al-Bukhari but without the words, "Even if he does not ejaculate."-JZ
2. That is, if circumcised part of male
organ is covered by female organ, ghusl is obligatory.
3. Recorded by Ibn Majah. Others have
hadith with the same meaning. This hadith is graded authentic by al-Albani.
Al-Albani, Sahih al-Jami alSagheer, vol. 1, p. 130.--JZ
Question Related to Menstruationand
Post-Partum Bleeding
Using Pills that Prevent Menstruation
Question:
There are pills that will prevent the menses
or delay their occurrence. Is it allowed to use such pills during the time
of pilgrimage only out of fear of one's menses coming?
Response:
It is allowed for a woman to use pills that will prevent her menses during
the time of pilgrimage out of fear that her menses may come. But this
should be after she has consulted with a specialist who makes certain that
her health will be fine. Similarly, she may do the same during Ramadhan if
she desires to fast with the people.1
The Standing Committee
Footnote
1. There seems to be no need for women to
go to such lengths. This probably could be considered a kind of
overzealousness. There is no real certainty as to the health risks of such
pills, like birth control pills. Furthermore, the menses are a natural
matter that Allah has ordained for women and there is no need to flee from
them. Hence, it must be considered best for women to abstain from such
pills since there is no call for them and they cannot be certain of their
side effects. Allah knows best.--JZ
Discontinuation of Bleeding During the
Menses
Question:
Sometimes it happens to me, during my menses, that I have blood for four
days and then the blood stops for three days. Then on the Seventh day the
blood returns, but not as intense as previously. Then it turns to a brown
color until the twelfth day. I hope you will guide me to what is correct
in this matter.
Response:
The days that you mentioned, the four and
the six day periods, are days of menstruation, You should not pray or fast
during those days. It is not allowed for your husband to have sexual
intercourse with you during those days. You should make ghusl after
the four days and then pray and your husband may have intercourse with you
during that period between the four and the six days. Also, there is no
prohibition upon your fasting. If that occurs during Ramadhan, it is
obligatory upon you to fast. And when you become pure after those six
days, you must make ghusl, pray and fast like any other time of
purity. This is because the monthly menses can increase or decrease. Its
days are sometimes together and sometimes separated.1 May Allah
guide us all to what pleases Him. May He provide us, you and all the
Muslims with understanding and steadfastness in the religion.
Shaikh Ibn Baz
Footnote
1. In response to this question, the
Shaikh has basically given the Hanbali view of the question. There are
some other views, that state that the entire period is that of
menstruation, which may carry more weight to them. Allah knows best.-- JZ
Drops of Blood After Making Ghusl
Question:
I notice that sometimes after making ghusl due to my monthly
menses, after having had my period for a normal amount of time, five days,
I have a very small amount of drops coming out. This occurs right after I
make ghusl. After that, nothing else comes out. I do not know what
to do. Should I follow my normal five-day period and simply ignore what
occurs after that and continue to pray and fast? Or should I consider that
day also part of my period and not pray or fast during it? Note that such
does not always occur to me but only occurs every two or three, or so,
monthly cycles. I hope you will benefit me on this matter.
Response:
If what comes out after your washing is either yellow or brown, it is not
to be taken into consideration [as menses] and it takes the same ruling as
urine.1
However, if it is clearly blood, it will
then be considered part of the menses and you must repeat the ghusl
due to what is confirmed from Umm Atiya, one of the Companions of the
Messenger of Allah (peace be upon him), who said, "We would not consider
yellowish or brownish discharge as anything2 after we had been
purified [from menses]."3
Shaikh Ibn Baz
Footnote
1. Meaning, it must be washed off the
clothing and the person must make ablution from such discharge.-JZ
2. That is, "We would not consider it as
menses."
3. Recorded by al-Bukhari.-- JZ
If a Woman Ends Her Menses Before
Sunset, She Must Perform the Dhuhr and Asr Prayers
Question:
When a menstruating woman becomes pure
before sunrise is it obligatory upon her to perform the Maghrib and
Isha prayers? Similarly, if She becomes pure before sunset, is it
obligatory upon her to perform the Dhuhr and Asr prayers?
Response:
If a menstruating or post-partum bleeding woman becomes pure before
sunset, it is obligatory upon her to perform both the Dhuhr and
Asr prayers according to the strongest opinion among the scholars.
Similar is the case if she becomes pure before dawn. In that case, she
must perform the Maghrib and Isha prayers. This has been
narrated from Abdul Rahman Ibn Anf and Abdullah Ibn Abbas. This is the
opinion of the majority of the scholars. Similarly, if a menstruating or
post-partum bleeding woman becomes pure before sunrise, it is obligatory
upon her to perform the Fajr prayer. And from Allah is guidance.
Shaikh Ibn Baz
The Menstruating Woman Keeping Herself
Clean From Urine
Question:
When I am menstruating, I do not clean
myself from urine with water because I fear that the water may harm me.
What is the ruling concerning that?
Response: It suffices, in place of water, to clean yourself with
clean tissue paper or any other pure solid object that will remove the
impure substance, such as a rock, piece of wood or similar substances.
This wiping should be done three times or more, until the impure substance
is removed. This ruling is not just for you or anyone in a case like
yours. However, it is for all Muslim men and women. This is based on what
has been confirmed from Aisha that the Prophet (peace be upon him) said,
"When one of you goes to relieve himself,
he should clean himself with three stones and that will be sufficient for
him."
This was recorded by Ahmad, al-Nasal and
Abu Dawud, as well as al-Daraqutni who said its chain is sahih hasan.
It is also confirmed from Salman al-Farsi that it was said to him, "Your
Prophet teaches you everything, even how to go to the bathroom." Salman
said, "Certainly! He prohibited us from facing the qibla while
defecating or urinating, from cleaning our genitals with our right hand,
from cleaning ourselves with less than three stones and from cleaning
ourselves with dung or bone." This was recorded by Muslim, Abu Dawud and
al-Tirmidhi.
Shaikh Ibn Baz
Getting Her Menses While She is in the
Mosque
Question:
A woman had blood starting to flow while she was in the Mosque of the
Prophet (peace be upon him). She stayed in the mosque for a little while
until her husband had finished the prayer and she could leave with him.
Did she commit a sin?
Response:
If she was not able to depart from the mosque by herself, then there is no
harm in what she did. However, if she was able to leave by herself, it is
obligatory upon her to exit as quickly as possible. This is because the
menstruating woman, post-partum bleeding woman and sexually defiled person
are not allowed to sit in the mosques. This is based on Allah's statement,
"Nor while sexually defiled except when
traveling on a road" (al-Nisa 43).1
It is also narrated from the Prophet
(peace be upon him) that he said,
"I do not permit the menstruating woman
or the sexually defiled person to enter the mosque."2
Shaikh Ibn Baz
Footnote
1. Note that the verse is in reference
only to those who are sexually defiled. Obviously, the differences between
a menstruating women and a sexually defiled person are very great. Hence,
one cannot make an analogy between the two. Furthermore, there is also a
difference of opinion concerning whether this verse implies anyone who
becomes sexually defiled or only the travelers who become sexually
defiled.-- JZ
2. Recorded by Abu Dawud and, with a
different wording, by Ibn Majah. The authenticity of this hadith is
greatly debated among the scholars of hadith. The way Shaikh Ibn Baz has
presented the hadith shows that either he has some doubt about the hadith
or he himself considers the hadith to be weak. If this hadith is weak and
the above verse is not in reference to menstruating women, there is no
strong evidence that states that a menstruating woman may not enter the
mosque. Unfortunately, this is not the proper place for a detailed
presentation of the different views on that question.-JZ
It is Permissible for a Menstruating
Woman to Recite the Quran and Books of Supplications
Question:
Is it allowed for a menstruating woman to read a book of supplications on
the Day of Arafah, given the fact that the book contains Quranic verses?
Response:
There is no harm in a menstruating or post-partum bleeding woman reading
the books of supplications that are written for the rites of the
pilgrimage. In fact, there is nothing wrong with her reciting the Quran
according to the correct opinion. There is no authentic, clear text
prohibiting a menstruating or post-partum bleeding woman from reciting the
Quran. The thing that is narrated is concerned with the sexually defiled
person only, as such should not recite the Quran while he is sexually
defiled. This is based on the hadith of Ali. As for the menstruating or
post-partum bleeding woman, there is the hadith of Ibn Umar which states,
"Neither the menstruating woman nor the
sexually defiled person is to recite anything from the Quran."
However, this is weak. This is because it
is from the narrations of Ismail ibn Iyyash on the authority of people
from the Hijaz and he is weak when he narrates from them. However, she may
recite from her memory without touching the Quran. As for the sexually
defiled person, he/she may not even recite the Quran from memory or touch
the mushaf until he/she makes ghusl. The difference between
the two is that the amount of time one is sexually defiled is very short
as he may make ghusl as soon as he has done the act with his
spouse. The amount of time is not long and he is in control of its length
as he may make ghusl whenever he wishes. Even if he cannot find
water, he can make tayammum and pray or recite the Quran. However,
the menstruating or post-partum bleeding woman does not have control over
their lengths, such control is in the hand of Allah. Menstruation and
post-partum bleeding take days. Therefore, it is allowed for them to
recite the Quran so that they do not forget what they have memorized and
so they will not lose the merits of reciting it. It is also so they may
learn the laws of the Shariah from the Book of Allah. Therefore it is even
more so permissible for her to read the books of supplications that have
verses and hadith intermixed with them. This is the correct view and is
the correct opinion of the scholars- may Allah have mercy on them- on that
point.
Shaikh Ibn Baz
Ruling Concerning a Miscarriage
Question:
Some women have miscarriages. Sometimes the
fetus comes out fully formed while at another times it does not. I would
like you to make clear the ruling for prayer in both of those situations.
Response:
If a woman has a miscarriage and the fetus
has clearly human figures to it, such as a head, hand, leg and so forth,
then her bleeding is post-natal bleeding. She follows the rulings of
post-natal bleeding. She does not pray or fast and her husband cannot have
sexual intercourse with her until the bleeding stops or she completes
forty days. If the bleeding stops before the 40th day, she must make
ghusl, pray, fast during Ramadhan and her husband may have sexual
intercourse with her.
There is no minimum length of time for
post-partum bleeding. The bleeding could stop after ten days, more or
less, and then she must make ghusl and all the laws of a ritually
pure person apply to her. If she sees any blood after the fortieth day, it
is considered bleeding from illness. She would then fast and pray with
that bleeding and it is permissible for her husband to have intercourse
with her. She must make ablution for the time of every prayer, like the
mustahaadha,1 as the Prophet (peace be upon him) told
Fatima bint Abu Hubaish,
"Make ablution for the time of every
prayer."2
If the blood that flows from her after
the forty-day period coincides with the time of her menses, then it takes
on the ruling of menses. It is forbidden for her to pray or fast until she
becomes pure. And it is forbidden for her husband to have intercourse with
her.
However, if what comes out of the woman
does not resemble a human being, such as when it is simply a smooth lump
of flesh or clot of blood, then she takes the ruling of istihaadha
and not that of post-partum bleeding. She should pray, fast during
Ramadhan and may have intercourse with her husband. She should make
ablution for the time of every prayer while keeping herself clean from the
blood by a panty liner or something similar, like the mustahaadha,
until the bleeding stops. She may also combine the Dhuhr and Asr
prayers together and the Maghrib and Isha prayers together.
She may also make a ghusl for the combined prayers and a separate
ghusl for the Fajr prayer based on the confirmed hadith of
Hamnah bint Jahsh. This is because she is to be treated like a
mustahaadha according to the people of knowledge.
Shaikh Ibn Baz
Footnote
1. The mustahaaadha is the woman
with istikhaadha. Istihaadha is either a prolonged flow of
blood (called menorrhagia in English) or bleeding outside of the menses
(called metrorrhagia in English). Many hospitals and medical clinics in
the United States have pamphlets stating what women should do in such
cases. In some cases, especially when the bleeding is prolonged, it may be
symptoms of some other disorder.--JZ
2. As mentioned earlier, this translator
was not able to find this hadith with this exact wording. The authentic
narrations in al-Bukhari and Muslim simply state that she is to make
ablution for every prayer.-- JZ
Ruling Concerning a Discharge of Blood
Five Days Before Giving Birth
Question:
A woman had bleeding during pregnancy, five days before giving birth,
during the month of Ramadhan. Should that blood be considered menstruation
or istihaadha and what are the obligations upon her?
Response:
If the matter is as mentioned, with her
seeing blood five days before giving birth, and she did not have any signs
that labor would be soon, such as contractions, in that case, the blood is
neither menstruation nor post-partum bleeding. It is simply irregular
blood. Therefore, she should not abandon the acts of worship but she must
fast and pray. If along with the blood she has signs that her labor is
near, such as contractions, then it is considered post-partum bleeding and
she abandons, due to it, praying and fasting. Then if she becomes pure
after giving birth, she must make up the days of fasting but not the
prayers.
The Standing Committee
The Meaning of the Word Quru '
Question:
Allah says in the Quran,
"And [divorced women] shall wait for
three quru`" (al-Baqara 228).
What is the meaning here of the word
quru`?
Response:
Lexically, quru' can mean the time of purity and it can also mean
the menses itself. However, the correct meaning in the verse is the menses
as this is its most often usage by the Lawgiver and is the opinion of the
majority of the Companions.
Shaikh Ibn Jibreen
If the Menses Continue for More Than
Their Normal Length
Question:
If a woman normally has menses for eight or
seven days but once or twice she has them for a longer period, what is the
ruling concerning that?
Response:
If that woman normally has her menses for six or seven days and then they
become longer, becoming eight, nine, ten or eleven days, then she remains
not praying until she becomes pure. This is because the Prophet (peace be
upon him) did not set any specific limit for menstruation. Allah says in
the Quran,
"They ask you concerning menstruation.
Say: It is a harmful thing..." (al-Baqara 222).
As long as that blood is flowing, the
woman remains in her state of menses until she becomes pure [the blood
stops] and she makes ghusl and prays. If, in the following month,
the blood comes for a shorter period of time, she makes ghusl when
the blood stops even if it was not as long as the previous period. The
important point is that as long as the woman is having menses, she remains
in that state as long as she has bleeding and she does not pray,
regardless of whether that amount of time is the same, longer or shorter
than her previous menses. When the blood stops, she prays.
Shaikh Ibn Uthaimin
If a Woman Has a Miscarriage in the
Third Month of Her Pregnancy
Question:
A year ago, I had a miscarriage in my third
month of pregnancy. I stopped praying until the blood stopped. It was said
to me that I should have prayed. What should I do now since I do not know
the exact number of days I did not pray?
Response: What is well-known and accepted among the scholars is
that if a woman has a miscarriage in the third month, she does not pray.
This is because when the woman has such a miscarriage the fetus has clear
signs of being a human. Therefore, the blood that then flows is considered
post-partum bleeding and the woman does not pray. The scholars say that
fetus take on the shape of a human after eighty-one days, which is less
than three months. If you are certain that you had a miscarriage after
three months, the blood that came was post-partum bleeding. However, if it
were before eighty days, then the blood that came is irregular or abnormal
blood and she should not leave the prayer due to it. So the one who asked
the question must see if the miscarriage was before eighty days, in which
case she must make up the prayers she missed. If she does not know how
many days she missed, she must estimate the matter and make up what she
believes she has missed.
Shaikh Ibn Uthaimin
Prayer of a Menstruating Woman
Question:
While I was praying, my menses began. What should I do? Do I make up the
prayers of the time of my menses?
Response:
If the menses come after the beginning of a time for prayer, for example,
if you receive your menses a half an hour after high noon,