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, then you must
make up that prayer after your bleeding has ended since when its time
began you were in a state of purity. This is based on Allah's statement,
"Verily, the prayer is enjoined upon the
believers at fixed hours" (al-Nisa 103).
Do not make up the prayers you missed
while menstruating. This is based on the lengthy hadith in which the
Prophet (peace be upon him) said, "Is it not the case that when you
menstruate, you do not pray or fast?"1
There is a consensus of the scholars that
the prayers missed during menstruation are not to be made up. However, if
she becomes pure [the bleeding stops] and she has enough time to pray one
rakah or more of a prayer, then she must pray the prayer of that
time in which she became pure. This is based on the hadith of the
Messenger of Allah (peace be upon him)
"Whoever catches one rakah of the
Asr Prayer before sunset has caught the Asr Prayer."2
If the woman becomes pure during the time
of Asr or before sunrise and there is enough time before sunset or sunrise
to pray one rakah, then she prays Asr in the former case and Fajr in the
latter case.
Shaikh Ibn Uthaimin
Footnote
1. Recorded by al-Bukhari. This is the
hadith that is mentioned in the Arabic text but it seems that there is
something wrong here. This hadith in no way proves what the Shaikh is
trying to prove. Indeed, one could conclude from the printed text that the
woman does not make up her missed days of fasting either. That is clearly
wrong and not the opinion of Shaikh Ibn Uthaimin. Hence, he must have been
quoting or referring to a different hadith.--JZ
2. Recorded by al-Bukhari and Muslim.--JZ
Questions Related to Prayer
The Ruling Concerning One Who Does Not Pray
Question: What is the ruling concerning a person who died and he
did not pray, although his parents were Muslims? How should he be dealt
with concerning the washing of his body, shrouding, prayer, burial,
supplications and asking for mercy upon him?
Response:
Any sane adult person who dies and does not pray, given that he knows the
Islamic ruling about prayer, is a disbeliever. He is not to be washed nor
should he be prayed over. He is not to be buried in the Muslim cemetery.
His Muslim relatives do not inherit from him. In fact, his wealth is to be
given to the state treasury according to the strongest opinion among the
scholars. This is based on the authentic hadith in which the Prophet
(peace be upon him) said,
"Between a person and kufr (disbelief)
and shirk (associating partners with Allah) is the abandonment of the
prayer."
This was recorded by Imam Muslim in his
Sahih. The Prophet (peace be upon him) also said,
"The covenant dividing us and them is the
prayer. Whoever abandons it has committed kufr (apostasy)."
This was recorded by Ahmad and the
Compilers of the Sunan with an authentic chain from the Hadith of
Buraidah. Abdullah ibn Shaqeeq al-Aqeely, one of the Noble Followers,
stated, "The Companions of the Prophet (peace be upon him) did not
consider the abandonment of any act as kufr except the [abandonment of]
prayer." There are many Ahadith and reports with that meaning. This is
concerning the one who does not pray out of laziness. The one who refuses
to accept it as being obligatory is an apostatizing disbeliever according
to all of the scholars of Islam. We ask Allah to make the affairs of the
Muslims good and lead them to follow the Straight Path. He is the
All-Hearing, the Responder.
Shaikh ibn Baz
Ruling Concerning a Muslim Woman
Praying without Hijab
Question: If a woman who does not wear hijab is forced to
pray or if her hijab is not in accord with the shariah, for example, some
of her hair or her skin is exposed for some reason, what is the ruling?
Response:
First, it is necessary that one realize that hijab is obligatory
upon women. It is not allowed for her to abandon it or be lackadaisical
towards it. If the time for prayer comes and the woman is not properly
attired or properly covered, then her situation may be broken down into
the following cases:
If she is not wearing hijab or is
not properly covered due to circumstances forcing her to be in that state,1
then she prays in the situation that she is in. Her prayer will then be
valid and there will be no sin upon her. This is based on Allah's
statement,
"Allah burdens not a person beyond his
scope" (al-Baqara 286).
Allah also says,
"So keep your duty to Allah (and fear
Him) as much as you can" (al-Taghabun 16).
However, if the woman is not wearing
hijab or is not properly covered out of a voluntary choice, such as
following the customs or mode of the people, and the lack of hijab
here means not covering her face and hands, then her prayer is correct.
But she is committing a sin if she is doing that in the presence of men
that she is not related to.
Furthermore, if she is uncovering her
shin, forearms, hair on her head and so forth, then it is not permissible
for her to pray in that state. If she prays in that state, her prayer is
not valid. And she is committing a sin on two counts. First, she is sinful
because she is not covering herself in general. Second, she is sinful for
performing the prayer in that state.
Shaikh ibn Baz
Footnote
1. Here the Shaikh is referring to
situations where women are not allowed to wear hijab in public, at work or
in school. Unfortunately, this situation exists today in some Muslim
countries.-JZ
Devilish Prompting and Confusion While
in the Prayer
Question: I get confused a lot concerning how many rakats I
perform, even though I pray in a loud voice in order to remember what I
have recited. However, I still get doubts. When I finish the prayer, I
feel that I have missed a rakah, prostration or sitting, even
though I try very hard not have doubts during my prayer. But still this is
without benefit. I hope you will guide me to what will benefit me in such
a case. Do I have to repeat the prayer when I have such confusion? Is
there some supplication that I can make at the beginning of the prayer
that will remove such confusion?
Response:
You must fight against such devilish prompting and be cautious about them.
You must increase your seeking of refuge in Allah from the accursed Satan.
Allah has said,
"Say: I seek refuge with [Allah] the Lord
of Mankind, the King of Mankind, the God of Mankind, from the evil of the
whisperer who withdraws from his whispering..." to the end
of the surah (surah al-Nass).
Allah also says,
"And if an evil whisper comes to you from
Satan, then seek refuge with Allah. Verily, He is All-Hearer, All Knower"
(al-Araf 200).
If you have finished your prayer or
ablution and then such doubts come to your mind, then turn away from them
and don't give them any attention. Consider your prayer and ablution as
proper and sound. If doubts come to you while you are praying, such as
whether you have prayed three or four rakats, then consider them as
three and finish your prayer, making two prostrations of forgetfulness
before the salutations at the end of the prayer. This is what the Prophet
(peace be upon him) ordered one who had similar doubts to do. We seek
refuge in Allah for ourselves and you from Satan.
Shaikh ibn Baz
Doorbell Rings While I am Praying
Question: If I am praying and somebody rings the doorbell, and
nobody is in the house except me, what shall I do?
Response:
If the prayer is a voluntary prayer, the matter is much easier as there is
nothing from preventing you from stopping your prayer and seeing who is at
the door. However, if it is an obligatory prayer, then you should not rush
your prayer unless it is something very important that you fear will be
missed. If possible, you may alert the person at the door that you are
busy in prayer, by saying subhanallah for men or clapping for
women, that would be sufficient. The Prophet (peace be upon him) said,
"If anything happens to someone during
the prayer, the men should say subhanallah and the women should
clap."1
If you can make it clear to the one at
the door that you are in prayer, by the man saying subhanallah and
the woman clapping then you should do that. However, if that will not help
because the door is far away and the person will not hear you, then there
is no harm in you breaking off the prayer, in particular if it is a
voluntary prayer. If it is an obligatory prayer, you should only do that
if it is expected that that is something very important. In that case, you
may break off the prayer and then repeat it from its beginning afterwards.
And all praises belong to Allah.
Shaikh ibn Baz
Footnote
1. With the exact wording in the text,
this was recorded by Abu Dawud. Al-Bukhari has something extremely close
to it.--JZ
A Woman in Her House Does Not Pray
Following the Imam
Question:
My mother lives next to a congregational
mosque. Between her and the mosque is a small street. She hear the adhan
and the prayer and she continues to follow the Imam in her prayer in her
house. Is that allowable for her? If it is not allowed, what should she do
about the prayers that she performed in that manner over the years. I hope
you can benefit us in this matter, may Allah reward you.
Response:
If the situation is as you mentioned in the
question, she cannot follow the Imam of the mosque in her prayer unless
she sees the Imam or some of the rows of the followers. If she does not
see any of them, then the strongest opinion among the statements of the
scholars is that she does not follow the Imam in the prayer. As for what
has passed of her prayers, she does not have to repeat them, Allah
willing, because there is no clear evidence that they are invalid prayers.
This question is an area of ijtehad [juristic reasoning] by the
scholars. The safest and strongest opinion is as we have mentioned.
Shaikh ibn Baz
There is No Harm in Reading from a
Copy of the Qur'an During the Tahajjud Prayer
Question:
Is it allowed to read from a Quran during the late-night [tahajjudh]
prayer since I have memorized very little and I desire to finish the Quran
during the late-night prayers?
Response:
There is no harm in that. Dhakwan, the freed
slave of Aisha, used to lead them in prayer during Ramadhan reading from a
copy of the Quran. Al-Bukhari recorded that in his Sahih with a
definitively-stated discontinuous chain. This is the opinion of a large
number of scholars. Those who don't allow it have no evidence to support
them. Not everyone has the Quran memorized and, therefore, there is a need
to read it from a copy of the Quran in the prayer and otherwise. This is
especially true for the late night prayers and during the night prayers of
Ramadhan for those who have not memorized the Quran in their hearts.
Shaikh ibn Baz
Ruling Concerning Raising One's Hands
During the Supplications of the Witr Prayer
Question:
What is the ruling concerning raising one's hands during the Witr
Prayer?
Response:
It is legally sanctioned to raise one's
hands during the supplications of the Witr Prayer. This is because
it is similar to the supplications during times of affliction. It is
confirmed that the Prophet (peace be upon him) used to raise his hands
while supplicating during times of affliction. This was recorded by al-Baihaqi,
may Allah have mercy on him, with an authentic chain.
Shaikh ibn Baz
Performed Witr During the First
Part of the Night and then Got Up During the Latter Part...
Question:
If I performed the Witr prayer during the first part of the night
and then I woke up during the latter part of the night, how shall I pray?
Response:
If you made Witr during the first part of the night and then Allah
made it easy for you to get up in the later part of the night, then pray
whatever Allah has made easy for you in sets of two without performing
another Witr. This is because the Prophet (peace be upon him) said,
"There are not to be two Witrs in
one night."1
Furthermore, Aisha reported that the
Prophet (peace be upon him) used to pray two rakats after Witr,
while he was sitting. The wisdom behind that, Allah knows best, is to show
the people that it is permissible to pray after the Witr prayer.
Shaikh ibn Baz
Footnote
1. This hadith was recorded by Ahmad, Abu
Dawud, al-Nasai and al-Tirmidhi. According to al-Albani, it is authentic.
Al-Albani, Sahih al-Jami, vol. 2, p. 1256.
Doubt During the Prayer
Question: Sometimes in the prayer I forget if I had recited Surah
al-Fatiha or not. Therefore, I recite it a second time. Is this
action proper? Should I then perform the prostration of forgetfulness?
Response:
Many people get numerous devilish whisperings during the prayer. This
causes them to doubt if they had recited [al-Fatiha] or made the
tashahud [and so forth]. The cure for that is to make sure that one
really gets attuned to the prayer and the heart is fully conscious during
it, fearing mistakes or devilish prompting. If that happens a lot and one
usually recites al-Fatiha, then it is disliked to recite it again.
However, if one does repeat al-Fatiha just to make certain and be
on the safe side, then he does not have to make the prostration of
forgetfulness.
Shaikh ibn Jibreen
Delaying the Isha Prayer
Question:
What is the ruling concerning delaying the Isha Prayer to a late time?
Response:
The best act with respect to the Isha Prayer
is to delay it until its last time. Whatever amount it is delayed is
better. This is true except in the case of men. If a man is going to delay
the Isha Prayer and by so doing is going to miss performing it in
congregation, then it is not allowed for him to delay it and miss the
congregation. As for women in their homes, the more they delay the Isha
Prayer, the better for them. However, they cannot delay it beyond half of
the night.
Shaikh ibn Uthaimin
Devilish Whispers During the Prayer
Question: I am a woman who performs what Allah has obligated on me
concerning the ritual acts of worship. However, while in prayer, I often
forget what I have prayed. I also think about what has occurred to me
during that day. I do not think of those things except when I begin the
prayer and I cannot seem to free myself from these thoughts unless I
recite aloud. What do you advise me to do?
Response:
This matter that you complain about is
something that many of those who pray also complain about. This is where
Satan has the door of whispering open to him during the prayer. Perhaps
the person finishes without knowing what he has said in his prayer.
However, the Prophet (peace be upon him) has guided us to the cure for
that. The person should blow out on his left side three times and say, "I
seek refuge in Allah from the accursed Satan." If the person does that,
his problem will come to an end, Allah willing. When the person enters the
prayer, he must firmly believe that he is standing in front of Allah. He
is in private conversation with Allah. He should get closer to Allah by
his stating Allahu akbar, his glorification of Allah, and his
reciting of Allah's word. Also, he should get closer to Allah by means of
the places of supplication in the prayer. If a person has this feeling and
consciousness in him, he will approach his Lord with humility and
submission to Him. He will love what Allah has of good and fear from His
punishment if he fails in what Allah has obliged him to do.
Shaikh ibn Uthaimin
The One Who Sleeps Through the Time of
Prayer
Question:
When should the lsha Prayer be made
up when someone slept through it and did not remember it until after the
Fajr Prayer? Should he pray it at its next appointed time or when
he remembers it?
Response:
It is recorded in an authentic Hadith that
the Prophet (peace be upon him) said,
"Whoever sleeps through a prayer or
forgets it should pray it when he remembers it and there is no expiation
for it but that."
And then the Prophet (peace be upon him)
recited the Quranic verse,
"Establish the prayer for My remembrance"
(Taha 14).
(This was recorded by al-Bukhari, number
597, and by Muslim, p. 47' as well as by others, from Anas, may Allah be
pleased with him.)
Based on this Hadith, there is no
difference between the Isha Prayer or other prayers. When the
person wakes up, even though its time is finished, he must pray it at that
time and cannot delay until the similar prayer time comes again. He prays
it whenever comes to his mind, even if it is during one of the times in
which is prohibited to pray or even if it is during the time of another
prayer. However, if he fears that the time for the present prayer will be
missed, he prays the present prayer first and then prays the prayer that
he had missed afterwards. And Allah knows best.
Shaikh ibn Jibreen
The Iqama for Women
Question:
When the women gather to perform the prayer,
do they make the iqama for the prayer?
Response: If they make the iqama, there is no harm in that.
If they do not do so, there is no harm in that either. This is because the
adhan and iqama are only obligatory upon the men.
Shaikh ibn Uthaimin
The "Prayer of Need" and "Prayer for
Memorizing the Quran" are Unfounded and Do Not Form Part of the Shariah
Question: I have heard about the "Prayer of Need" (Salat al-Haajah)
and the "Prayer for Memorizing the Quran". Are these actual prayers or
not?
Response: Both of them are not correct. There is no such thing as
"Prayer of Need" or "Prayer for Memorizing the Quran." This is because
these kinds of acts of worship can only be confirmed through legal
evidences. Neither of these have any evidences for them that can be
considered proofs and acceptable in Islamic Law. Therefore, they are not
sanctioned by Islamic law.
Shaikh ibn Uthaimin
Interrupting One's Prayer
Question: If I forgot and prayed in clothes that contained some
impurity and then, during the prayer, I remembered it, is it allowed for
me to discontinue my prayer and pray again? What are the cases in which
one can discontinue his prayer?
Response:
If someone prayed and had some impurity on
his person or body, and he was knowledgeable of that, then his prayer is
invalid. If he was not aware of that until after he finished his prayer,
then his prayer suffices and it is not necessary for him to repeat it. If
he discovers it while praying and he can easily remove the impurity, then
he should do so and continue to complete his prayer. It is confirmed that
the Prophet (peace be upon him) removed his shoes once in the prayer when
the Angel Gabriel informed him that it contained some harmful matter. This
did not invalidate the beginning of his prayer. Therefore, if the impurity
is on one's headdress, he simply removes the headdress quickly and
continues his prayer.1 However, if the removal requires a great
deal of movements, such as when removing one's shirt, pants and so forth,
then after removing it, one will have to re-begin his prayer. The same is
the case if one breaks off the prayer because he remembered that he had
invalidated his ablution or if he does so in the prayer or if he
invalidates the prayer by laughing and so forth.
Shaikh ibn Jibreen
Footnote
1. Obviously, the reference to removing
the headdress is respect to men only since that is not part of the
aurah that they must keep covered.--JZ
Labor Pains and Prayer
Question: Is it allowed for me to pray while I feel labor pains?
Response:
The woman prays whenever she is free of
menstruation and post-partum bleeding. However, if you see blood a day or
two before giving birth, that blood is considered post-partum bleeding.
Therefore, you do not pray. On the other hand, if you do not see any
blood, then you continue praying even if you are having labor pains, in
the same way that an ill person prays while feeling the pangs of his
illness. He still has to pray as long as he is conscious.
Shaikh ibn Jibreen
It is Not Necessary for Him to Make Up
the Prayers He Missed
Question: Previously, I used not to perform the prayers. Allah
blessed me with guidance. I became very keen on performing them. My
question is about the prayers in all of those previous years that I
missed. Is it obligatory upon me to make them up or not?
Response:
When a person abandons the prayer for a
number of years and then repents and performs them regularly, it is not
necessary for him to make up the prayers that he missed. If that were a
condition, it would make many people flee from repentance itself. However,
the repenting person is to perform the prayers regularly in the future and
to increase his voluntary prayers, acts of obedience, good deeds, getting
closer to Allah and his fear of Allah.
Shaikh ibn Jibreen
Labor Pains Are Expiation of Sins
Question: My wife used to pray regularly until he first child.
After that she became quite lazy, claiming that a woman's sins are all
forgiven due to the pain she faces during
labor. What do you say to her?
Response:
This is not true. If the woman, like other
humans, faces some hardship and she is patient and hopes for reward for
that, she will be rewarded due to that pain and affliction. In fact, the
Prophet (peace be upon him) gave examples of much lesser types of pain
which expiate sins, such as being pricked by a thorn. Know that if a
person has patience and expects reward from Allah for anything that has
afflicted him, he will be rewarded according to what he has of patience
and expectations. The essence of affliction is the removal of his sins.
The one who is afflicted has his sins removed under any circumstance.
Furthermore, if this is accompanied with patience, the person will also be
rewarded for his patience with his affliction. When a woman gives birth,
there is no doubt that she suffers a lot of pain and hardship. That pain
removes some of her sins from her. If she is also patient and expecting
reward from Allah, then, in addition to having sins removed, she will also
be rewarded and have good deeds recorded for her.
Shaikh ibn Uthaimin
Wearing Forbidden Clothing Could
Invalidate One's Prayer
Question:
A woman uses a particular clothing for
prayer and it is clothing for men. Is her prayer permissible? Is this
considered part of imitating men?
Response:
If the clothing is something particular for men, then it is forbidden for
her to wear it regardless of whether she is praying or is outside of the
prayer. This is because it is confirmed from the Prophet (peace be upon
him) that he cursed those women who imitate and appear like men as well as
those men who imitate and appear like women. It is not allowed for a woman
to wear clothing that are particular for men and it is not allowed for men
to wear clothing that are particular for women.
However, we must understand the concept
of "particularity". Particularity is not with respect to color but it is
with respect to color and description. It is, then, permissible for women
to wear white clothing as long as it is not the same as the white clothing
of men. If it is clear, though, that woman wearing men's clothing is
forbidden, then her prayer in such clothing is not valid according to
those scholars who say that the covering in the prayer must be a covering
which is permissible.
This is a question in which there is a
difference of opinion among the scholars. Some scholars say that it is a
condition that the covering or clothing be clothing that is in itself
permissible. Some do not lay down such a condition. The proof for those
who lay down such a condition is that the covering of the aurah
[what must be covered] in the prayer is one of the conditions for the
prayer and the covering must be something that Allah has permitted. If it
is something that Allah has not permitted, then it is not considered a
legal covering since it goes against what is commanded. The proof of those
who say that the prayer is still valid while the person is committing a
sin is that the woman has actually covered herself and the sinful aspect
is something that is external and is not particularly related to the
prayer. In any case, the person who prays in forbidden clothing is in a
dangerous situation since her prayer may be rejected and not accepted from
her.
Shaikh ibn Uthaimin
Questions Related to Funerals
There is No Harm in the Husband Washing His Wife's Body
Question:
I have often heard from the general public
that when a wife dies, it is no longer permissible for her husband to look
at her or to place her in the grave. Is this correct? Please respond, may
Allah bless you.
Response:
The Shariah evidences indicate that there is no harm in the husband
washing his wife or for him to look at her. There is also no harm in her
washing him or looking at him. In fact, Asma bint Umais washed her
husband's body, Abu Bakr al-Sideeq. And Fatima willed that she be washed
by her husband Ali.
Shaikh ibn Baz
Ruling Concerning Post-Burial
Gathering
Question:
What is the ruling concerning what is known
as al-ma`tim, in which people gather for three days after the
burial in order to recite the Quran?
Response:
The gathering in the house of the deceased
to eat, drink and recite the Quran is an innovation. Similarly, their
getting together to pray for the person and make supplications for him are
also innovations. There is no source for it. All that should be done is
that people come to pay condolences, pray for the person, ask for mercy
for them, console their grieving and encourage them to be patient. To
gather for what they call al- ma'tim, to make particular
supplications, particular prayers or reading of the Quran has no basis
whatsoever. If that were a good act, our pious predecessors would have
done it. The Messenger of Allah (peace be upon him) did not do it. When
Jafar ibn Abu Talib, Abdullah ibn Rawaaha and Zaid ibn Haaritha were
killed at the Battle of Mu'tah and the Prophet (peace be upon him)
received the news through revelation, the Prophet (peace be upon him)
announced that to the Companions and told them their news. He supplicated
for them and asked Allah to be pleased with them. He did no make a
gathering. He did not prepare a meal or have a ma'tim. All of that
he did not do even though the three who died were from the most virtuous
of the Companions. When Abu Bakr died, also no one made a ma'tim,
even though he was the best of the Companions. When Umar was killed, no
one made a ma'tim. The people did not gather to pray or read the
Quran for him. Uthman and Ali were killed and the people did not gather
after a specific time to pray for them, ask mercy for them or prepare food
for them. It is, however, recommended for the relatives or neighbors of
the deceased to prepare food for the deceased's family and to send that
food to them. This is similar to what the Prophet (peace be upon him) did
when the news of Jafar's death came to him. He said to his family,
"Prepare food for the family of Jafar as
something has occurred to them that is preoccupying them."'
The family of the deceased are
preoccupied with their loss. To prepare food for them and send it to them
is what is legal sanctioned. However, to add to their affliction and to
put more responsibilities on their shoulders by making them prepare food
for the people goes completely against the sunnah. In fact, it is an
innovation. Jarir ibn Abdullah al-Bajali said, "We used to consider
gathering with the family of the deceased and preparing food after the
burial as a kind of lamentation." And lamentation is forbidden. This is to
raise one's voice, while the deceased is punished in the grave due to the
wailing over him. One must avoid such practices. However, there is no harm
in crying with tears.
Shaikh ibn Baz
Footnote
1. Recorded by al-Tirmidhi, Abu Dawud and
ibn Majah. According to a Albani, it is hasan. Al-Albani, Sahih
al-Jami, vol. 1, p. 234.-JZ
There is No Particular Day for the
Paying of Condolences
Question:
Is specifying three days for the paying of condolences considered an
innovation? Is there paying of condolences for young children, elderly
women and ill people from whom one does not expect intercession after
their death?
Response:
Giving condolences is sunnah as it
strengthens the one afflicted and contains supplications for what is
better for them. There is no difference in this matter between the
deceased being young or old. Furthermore, there is no specific expression
that one should use. Instead, the Muslim consoles his brother with
whatever expression seems suitable at that time, such as saying, "May
Allah make your grief easier and forgive your deceased." This is if the
deceased were a Muslim. If the deceased were a disbeliever, then
supplications should not be made for him. One only consoles for his Muslim
relatives with the words above.
There is no specific time for it, nor any
specific days. It is legally sanctioned from the time of death, before
Funeral Prayer or afterwards, as well as before the burial or afterwards.
It is best to do it soon after the death when the affliction is still
strong. However, it is permissible after three days of the death since
there is no evidence to restrict it [to the first three days only].
Shaikh ibn Baz
Wailing Over the Dead
Question:
Is it allowed to cry for someone after they die? If the crying includes
wailing, slapping the cheeks and tearing the clothes, is the deceased
affected by it?
Response:
Neither lamenting nor wailing is allowed.
Tearing clothing, slapping one's cheeks and similar deeds are also not
allowed. It is confirmed in the Sahihs of al-Bukhari and Muslim
from ibn Masud that the Prophet (peace be upon him) said,
"Not from us is the one who slaps the
cheeks, tears the front opening of the shirt or makes the calls of the
Days of Ignorance."
It is also confirmed that the Prophet
(peace be upon him) cursed the wailer and its audience.1
It is also authentically reported that
the Prophet (peace be upon him) said,
"The deceased is punished in his grave
due to the wailing over him"
In another narration, it states,
"The deceased is punished due to the
crying of the family over him."2
The Standing Committee
Footnote
1. Recorded by Abu Dawud and Ahmad.
According to al-Albani, the chain of this narration is weak. Muhammad
Nasir al-Dinal-Albani, Dhaeef Sunan Abu Dawud (Beirut: al-Maktab
al-Islami, 1991), p. 317.--JZ
2. Recorded by al-Bukhari and Muslim.-- JZ
Questions Related to Zakat
Zakat on Jewelry with Stone Inlays
Question:
How does one pay Zakat on jewelry that is
not simply gold but is gold with precious stone inlays? Does one also
include the weight of those stones since it would be very difficult to
remove the gold and weight it by itself?
Response:
Gold is the thing upon which Zakat must be
paid, even if it is simply for wearing. As for the precious stones, such
as pearls, diamonds and so forth, there is no Zakat on them. If a
necklace, for example, has both gold and these other stones, the woman,
her husband or guardian then must ponder the matter and try to estimate
the amount of gold or give it to an expert to estimate it. It is
sufficient to be fairly certain about the matter [and one need not be
exact]. If the amount of the nisab is reached, Zakat must be paid.
The nisab is twenty mithqaals.. which is ninety-two grams.
The Zakat is to be paid every year [once a year]. The amount is 2.5%. For
example, on one thousand, a person pays twenty-five. This is the correct
opinion among the views of the scholars. If the jewelry is for business
purposes, then one pays Zakat on all of it, including pearls and diamonds,
according to their [market] value, which is the same with all types of
merchandise goods. This is the opinion of the majority of the scholars.
Shaikh ibn Baz
I Sold the Gold Before I Paid Zakat on
It, What Should I Now Do?
Question:
I sold gold [jewelry] that I used to wear
for some time but I did not pay zakat on it. I would like from you to make
it clear to me what I should do about its zakat, given that I sold it for
four thousand riyals.
Response:
If you did not know that you had to pay
Zakat on it until after you had sold it, then there is nothing that you
must do. However, if you knew that you had to pay Zakat on it, then you
should pay 2.5% per year. You should pay that for each previous year
according to the value of gold in the marketplace. You must pay 2.5% in
cash. However, if you did not know about that until the last year, then
you should pay Zakat just for the last year.
Shaikh ibn Baz
Can My Husband Pay My Zakat for Me?
Can One Give Zakat to One's Nephew?
Question:
Is it allowed for my husband to pay the Zakat on my wealth on my behalf,
given that he is the one who gave me the wealth? Is it allowable to give
the Zakat to my nephew, whose wife passed away and he is a young man who
is thinking about getting married?
Response:
Zakat is obligatory upon your wealth, if you
have the nisab or more of gold, silver or other forms of zakatable
wealth. If your husband, with your permission, pays it for you there is no
harm. The same is true if your father, brother or others, with your
permission, pay it on your behalf. It is allowed for you to pay the Zakat
to your nephew to help him get married if he not able to support himself.
Shaikh ibn Baz
There is No Harm in Her Paying Her
Zakat on Jewelry to Her Poor or Debtor Husband
Question:
Can a wife pay the Zakat on her jewelry to husband given that he receives
a salary of about 4,000 riyals is in debt 30,000 riyals?
Response:
There is no harm in a woman paying the Zakat
of her jewelry or other Zakat to her husband if he is poor or is in debt
and he is not able to pay off the debt, according to the strongest of the
opinions among the scholars. This opinion is based on the generality of
the evidences, including Allah's statement,
"Zakat are only for the poor and the
indigent..." (al-Tauba 60).
Shaikh ibn Bat
Giving Zakat to One's Mother
Question:
Is it allowed for a person to give his zakat to his own mother?
Response:
A Muslim may not give his Zakat to his parents or to his children. But, in
fact, it is obligatory upon him to spend on their behalf from his own
wealth if they are in need of it and he has the ability to spend on their
behalf.
Shaikh ibn Baz
There is No Zakat on the Household
Utensils
Question:
I have a large number of household utensils [silverware and dining ware]
for use on a daily basis as well as for regularly guests and some others
for special occasions. I use these many utensils instead of borrowing them
from others or renting them, as sometimes one gets dirty or old utensils
that one cannot use in any social setting. I keep my utensils in a cabinet
in my home. If my neighbors or relatives ask to borrow them, I give it to
hem, trying to help them.
During a sisters' meeting, I heard one of
the sisters say that a person is going to be held accountable for
everything that he leaves behind, including household utensils. She said
that we will be punished by them if we leave them behind and they will be
heated and will brand us on the Day of Resurrection. Please assist me, may
Allah assist you. Should I give them away in charity and then borrow from
the people for special occasions or should I keep them and pay Zakat on
them or is there no zakat on them or what should I do?
Response:
There is no harm in what you have mentioned.
There is no Zakat on such household utensils, since they are not for sale
but are for need and for lending out. The one who told you that possessing
such utensils is not allowed is an ignorant, mistaken person. He1
has said something about Allah and about Allah's religion without
knowledge. He must repent from that sin and be careful and avoiding making
fatwas without knowledge. Allah has stated in stern words that such is
forbidden. Allah has stated,
"Say: The things that my Lord has
forbidden are great evil sins, whether committed openly or secretly, sins
[of all kinds], unrighteous oppression, joining partners with Allah for
which He has given no authority, and saying things about Allah of which
you have no knowledge" (al-Araf 33).
In a separate verse, Allah has stated
that making statements about Allah without knowledge is something that
Satan orders and requests. This is in Allah's words,
"O mankind! Eat of that which is lawful
and good on the Earth, and follow not the footsteps of Satan. Verily, he
is to you an open enemy. [Satan] commands only what is evil and sinful,
and that you should say about Allah what you know not"
(al-Baqara 168-169).
Shaikh ibn Baz
Footnote
1. The answer states "he" but the
question was clearly in reference to a "she".-JZ
Questions Regarding Hajj and Umrah
Menses Came Before She Made the Umrah
Question:
[This question is] about a woman who was going to perform the Hajj and
Umrah as Tamattu and she entered the state of ihram1.
However, before she reached the Inviolable House, her menses came. What
should she do? Should she perform the Hajj before she makes the Umrah?
Response:
She should remain in her state of ihram
for her Umrah. If she becomes pure before the ninth [of Dhul-Hijjah] and
she has the ability to complete the Umrah, she should do so. Then she
enters the inviolable state for the Hajj and goes to Arafah to finish the
rest of the rites of Hajj. If she does not become pure before the Day of
Arafah (the Ninth), she then combines the Hajj with the Umrah, by saying,
"O Allah, I have entered the inviolable state for Hajj with my Umrah." She
then is performing it as Qiraan. She stays with the people and
completes all of the acts. Her entering the inviolable state and her
circumambulation on the Day of Eid or afterwards suffices for her visiting
circumambulation and the running between the two hills for both the Hajj
and Umrah. She must also offer the sacrifice of Qiraan, as also the
one who does Tamattu must do.
Shaikh ibn Jibreen
Footnote
1. The "state of ihram" is the
inviolable state of Hajj or Umrah in which one must be dressed in
a-certain fashion and one is no longer allowed to do certain acts until he
or she finishes the rites of the Hajj or Umrah.-JZ
The One Who Does not Have a "Male
Relative" is Not Obliged to Perform Hajj
Question:
A woman well-known for her piety, in her middle ages or close to being
elderly, wants to make the Hajj of Islam. However, she does not have a
mahram1. From the same country there is a man who is
well-known for his piety who wants to make Hajj and he is traveling with
women whom he is related to. Is it proper for that woman to make Hajj with
this man and the women he is traveling with, being among the women with
the man watching over them? Does she have to perform the Hajj or is this
requirement dropped from her since she does not have a mahram, even
though she is financially capable? Give us a response, may Allah reward
you.
Response:
The woman who does not have a mahram is not obligated to perform
the Hajj. This is because a mahram, with respect to her, is part of
the necessary aspects of having the means to perform the Hajj. Having the
means is one of the conditions for the obligatory nature of Hajj. Allah
Says:
"And Hajj to the House is a duty that
mankind owes to Allah, those who can afford the expenses." (al-Imran
97)
It is not allowed for her to travel for
Hajj or otherwise without her husband or a mahram. This is based on
what al-Bukhari recorded that the Prophet (peace be upon him) said,
"It is not allowed for a woman to travel
a day and night's distance except with a mahram."
Al-Bukhari and Muslim also recorded from
ibn Abbas that he heard the Prophet (peace be upon him) say,
"A man cannot be alone with a woman
unless in the presence of a mahram of hers. And a woman does not
travel except along with a mahram." A man said, "O Messenger of
Allah (peace be upon him) my wife has left to make the Hajj and I have
enlisted for such and such expedition." He said, "Go and make Hajj with
your wife."
This is the opinion of al-Hasan, al-Nakhai,
Ahmad, Ishaq, ibn al-Mundhir and the scholars of juristic reasoning (ashab
al-ra'i). It is the correct opinion because it is in agreement with
the generality of the Hadith of the Prophet that prohibits women from
travelling without a husband or mahram. Malik, al-Shafi'i and al-Auza'i
have a differing opinion. They all state conditions for which they have no
evidence. Ibn al-Mundhir stated, "They all abandon the clear, obvious
meaning of the Hadith and lay down conditions for which they have no
evidence."
The Standing Committee
Footnote
1. Mahram refers to the husband or
a male relative whose relationship to the woman, due to blood, breast
feeding or marriage relations, is such that they are never allowed to be
married.--JZ
Women Enter the Ihram in any
Clothing They Wish
Question:
Is it allowed for a woman to enter the state of ihram in any
clothing she wishes?
Response:
Yes, she may enter the ihram in whatever clothing she wishes. She
does not have any specific type of clothing that she must wear for
ihram as many of the general public think. But it is best for her to
enter the ihram in clothing which is not beautiful and will not
attract the one who sees it. This is because she is going to be mixing
with men, so her clothing must not be such that it tempts the looker. It
should not be beautiful but should be customary and not a temptation.
Shaikh ibn Baz
Ruling Concerning Changing the
Clothing of Ihram
Question:
Can a person change the clothing of ihram in order to wash them?
Response:
There is no harm in washing the clothes during the ihram. There is
no harm in exchanging them for others and putting on new or washed
clothing.
Shaikh ibn Baz
Ruling Concerning the Hajj of a
Menstruating Woman
Question:
What is the ruling concerning a woman who had her menses during the days
of her Hajj? Is the Hajj she performed valid?
Response:
If a woman gets her menses during the days of Hajj, she performs all of
the deeds of the Hajj except for the circumambulation of the Kaaba and the
going between the hills of Safa and Marwa. She does not do those acts
until she becomes pure. When she becomes pure, she makes ghusl, and
performs the circumambulation and the circuits. If the menses come and the
only rite she has not performed is the farewell circumambulation, then she
goes home without performing it as it is no longer required of her [due to
her state] and her Hajj is correct. The basis for this is what is recorded
by al-Tirmidhi and Abu Dawud from Abdullah ibn Abbas that the Messenger of
Allah (peace be upon him) said,
"The woman with post-partum bleeding and
the menstruating women, when they come to the miqat [the place to
enter the state of ihram] are to make ghusl, enter the state
of ihram and perform all of the rites of the Hajj save for the
circumambulation of the House [Kaaba]."1
In the Sahih, it is recorded from
Aisha that she had her menses before completing the rites of the Umrah and
the Prophet (peace be upon him) told her to enter the state of ihram
for Hajj and to not circumambulate the House [Kaaba] until she was pure.
He told her to do all of the rites of the Hajj and to combine it with the
Umrah.
Al-Bukhari recorded from Aisha that
Safiya, the wife of the Prophet (peace be upon him), received her menses
and mentioned that to the Messenger of Allah (peace be upon him). He said,
"Is she going to hold us up?" They said, "She has already made the
Ifadh2 circumambulation." He said, "In that case, she is
not [going to hold us up]." In another narration, Aisha said, "Safiya had
the menses after she finished the Ifadha circumambulation. I
mentioned her menses to the Messenger of Allah (peace be upon him) and he
said, 'Is she going to hold us up?' I said, 'O Messenger of Allah, she has
already performed the Ifadha circumambulation of the mosque.' So
the Prophet (peace be upon him) said, 'Then let us go.'" And peace and
blessings of Allah be upon the Prophet Muhammad and his family and
Companions.
The Standing Committee
Footnote
1. According to al-Albani, this hadith is
sahih. Al-Albani, Sahih ul-Jami, vol. 1, p. 605.--JZ
2. This is the circumambulation of the
Kaaba which is performed on the Tenth of Dhul-Hijjah. It is one of the
pillars of essential acts of the Hajj.
Ruling Concerning One Who Entered the
Ihram While She Was Menstruating
Question:
A woman asks: She was excused, that is
menstruating, and her family wanted to go to make Umrah and if she lagged
behind, there would be no one to stay with her Therefore, she went with
them to the Umrah and performed all of the rites of the Umrah, including
the circumambulation and the circuits, as if she was not menstruating. She
did this out of ignorance and out of shyness, not wanting to tell her
guardian. You should know that she is illiterate and does not know how to
read or write. What must she do?
Response:
If she made the ihram for Umrah, then she must repeat the
circumambulation after making ghusl and repeat the act of cutting
some of the hair. As for her making the rounds between Safa and Marwa,
they are proper according to the strongest opinion among the scholars. If
she repeats them after the circumambulation, that would be better and
safer. She must repent to Allah for her circumambulation and prayer of two
rakats while she was menstruating.
If she is married, her husband cannot
have sexual intercourse with her until she completes her Umrah. If he has
already had sexual intercourse with her, then her Umrah has been nullified
and she must sacrifice a year old woolen sheep or a two year old goat in
Makkah to be distributed to the poor. She must also complete her umrah
as was mentioned previously. She must perform a new umrah from the
same miqaat1 that she entered the ihram from
previously, in replacement of her spoiled umrah.
But if she simply performed the Umrah
with them out of courtesy and bashfulness and she did not [actually and
intentionally] enter the state of ihram from the miqaat,
then the only thing upon her is to repent to Allah. This is because Hajj
and umrah are not valid without entering the state of ihram. And
the ihram is the intention for Hajj or Umrah or both.
We ask Allah for guidance and safety for
all of us from the whisperings of Satan.
Shaikh ibn Baz
Footnote
1. This is the place where the pilgrim
enters the inviolable state of Hajj.
Waiting Until She Becomes Pure
Question:
There is no doubt that the circumambulation
known as Ifadha is one of the pillars and essential acts of the
Hajj. If the menstruating women did not perform it due to lack of time and
the time was not such that she could wait for her menses to end, what is
the ruling concerning that?
Response:
It is obligatory upon her and her guardian to wait until she becomes pure
and then to perform the Ifadha1 circumambulation. This
is based on the Prophet's (peace be upon him) statement when he was told
that Safiyah had received her menses, "Is she going to hold us up?" When
he was told that she had performed the Ifadha circumambulation, he
said, "Then let's go."2
If she is not able to wait but she has
the ability to return to Makkah to perform the circumambulation, then she
may travel and return after she becomes pure to perform the
circumambulation. If she does not have the ability to return or she fears
that she would not be able to return, like those who live in far away
places from Makkah, like the people of the West, Indonesia and so forth,
then, according to the correct opinion, she may protect [her blood from
dripping on to the floor] and perform the circumambulation with the
intention of Hajj. This is considered permissible by a number of scholars,
including Shaikh al-Islam ibn Taimiya and his student ibn al-Qayyim as
well as other scholars.
Shaikh ibn Baz
Footnote
1. This is the circumambulation of the
Kaaba which is performed on the Tenth of Dhul-Hijjah. It is one of the
pillars of essential acts of the Hajj.
2. This was recorded by al-Bukhari.-JZ
Questions Related to Marriage
Ruling Concerning Birth Control
Question:
What is the ruling concerning birth control?
Response:
This is a contemporary issue and many people
ask about it. In the previous session of the Conference of the Leading
Scholars [of Saudi Arabia], there was a study of this issue. They issued a
verdict according to their opinion on this issue. In sum, they concluded
that it is not allowed to take birth control pills. Allah has sanctioned
the means that lead to procreation and a larger Muslim nation. The Prophet
(peace be upon him) said,
"Marry the child-bearing, loving woman
for I shall outnumber the peoples by you on the Day of Resurrection."1
Another narration states at the end,
"[outnumber] the prophets on the Day of Resurrection." The Muslim Nation
is in need of being increased in numbers so that it may worship Allah,
strive in His way, and defend the Muslims, by the will of Allah, from the
plots of their enemies. It is a must to avoid such things [as birth
control] and not to use them except in the cases of dire necessity. If
there is a necessity, there is no harm. [This would be] for example, if
the woman has some illness in her uterus or so forth that would harm her
if she were to become pregnant. Then she may use such pills to the extent
of her need. This is also the case if she already has many children and it
would become a hardship on her to have another one soon, then she may use
the birth control pills for a specific amount of time, such as one year or
two years, which is the amount of time designated for breast feeding,
until she reaches the stage where she would be able to raise the child
properly. But if the women is taking them just so she will be free of
responsibility or to be able to work or to live a comfortable life and
other similar reasons why women take such pills these days, [it should be
understood that] for these reasons it is not allowed to take birth control
pills.
Shaikh ibn Baz
Footnote
1. This hadith is recorded by ibn Hibban,
Ahmad, al-Tabarani and others. Without the words, "the Day of
Resurrection," it is also narrated by Abu Dawud and al-Nasal. According to
al-Albani, it is an authentic hadith due to its supporting chains.
Muhammad Nasir al-Din al-Albani, Irwa al Ghaleel fi Takhreej Ahadeeth
Manaar al-Sabeel (Beirut: al-Maktab al Islami, 1979), vol. 6, p.
195.--JZ
The Appropriate Age for Marriage
Question:
What is the appropriate age for men and
women to marry? Some of the young ladies of today do not accept to be
married to men older than them and also some of the men do not get married
from anyone older than them either. We hope for a response, may Allah
reward you.
Response:
I advise the young ladies not to refuse a
man because of his older age. Even if he be ten, twenty or thirty years
older, this is not a valid excuse. The Prophet (peace be upon him) married
Aisha when he was fifty-three years old and she was nine years old. Older
age is not harmful. There is no problem if the woman is older than the man
and there is no problem if the man is older than the woman. The Prophet
(peace be upon him) married Khadijah when she was forty years old and he
was twenty-five years old, before he received his first revelation. That
is, she was fifteen years older than him (may Allah be pleased with her).
And Aisha was married when she was a young lady of six or seven years and
the Prophet (peace be upon him) consummated the marriage when she was nine
years old and he was fifty-three years old. Many of those who talk on the
radio or television and speak against having disparaging ages between
husband and wife are wrong. It is not permissible for them to say such
things. Instead, what must be done, is the woman must look at the
prospective husband and, if he be pious and appropriate, she must agree to
him even if he is older than her. Similarly, the man must try to marry a
woman who is pious and virtuous, even if she is older than him, especially
if she is still less than mid life. In any case, age should not be taken
as an excuse. It should also not be considered a shortcoming, as long as
the man is pious or the woman is pious. May Allah make the affairs good
for everyone.
Shaikh ibn Baz
Marriage Comes First
Question:
A common custom among the people nowadays is for a woman or her father to
refuse a man's proposal so that she may finish high school, college or
some specific amount of studying. What is the ruling concerning that? What
is your advice for those who fall into that trap? Sometimes, the woman
reaches the age of thirty or more and she has yet to get married!
Response:
My advice to all young men and young women is to get married quickly if
the means to it are made possible for you. This is because the Prophet
(peace be upon him) has said,
"O youthful people, if any of you have
the means to, he should get married, as it lowers the eyesight and
protects the private parts. Those who have not the ability to do so should
fast, as it will be a shield for him."
This was recorded by al-Bukhari and
Muslim. The Prophet (peace be upon him) also said,
"If one whose religion and character
pleases you proposes to you, you should marry him. If you do not do so,
them will be tribulations in the land and great evil."
This was recorded by al-Tirmidhi with a
hasan chain. The Prophet (peace be upon him) also said,
"Marry the child-bearing, loving woman
for I shall outnumber the peoples by you on the Day of Resurrection."
This was recorded by Ahmad and graded
sahih by ibn Hibban. Therefore, there are many benefits to marriage
which the Prophet (peace be upon him) alluded to, including lowering the
gaze, protecting the private parts, increasing the numbers of the Muslim
Nation and being saved from great evil and misfortune.
May Allah grant to all what is best for
their religion and worldly lives. He is All-Hearing, Close.
Shaikh ibn Baz
The Young Lady is Not to be Forced to
Marry a Man She Does Not Want to Marry
Question:
Is it allowed for a father to force his daughter to marry a specific man
that she does not want to many?
Response:
Neither the father nor anyone other than the father may force a woman who
is under his guardianship to marry a man that she does not want to many.
In fact, her permission must be sought. The Messenger of Allah (peace be
upon him) said,
"The non-virgin [without a husband] must
not be married until she is consulted. A virgin must not be married until
her permission is sought." They said, "O Messenger of Allah (peace be upon
him) how is her permission given?" He said, "By her being silent." Another
narration states, "Her silence is her permission." Yet a third narration
states, "A virgin's father seeks her permission and her permission is her
remaining silent."1
The father must seek her permission if
she is nine years of age or above. Similarly, her other guardians may not
marry her off except by her permission. This is obligatory upon all of
them. If one is married without permission, then the marriage is not
valid. This is because one of the conditions of the marriage is that both
partners accept the marriage. If she is married without her permission, by
threat or coercion, then the marriage is not valid. The only exception is
in the case of the father and his daughter who is less than nine years of
age. There is no harm if he gets her married while she is less than nine
years old, according to the correct opinion. This is based on the
Messenger of Allah (peace be upon him) marrying Aisha without her consent
when she was less than nine years old, as is stated in authentic Hadith.
However, if she is nine years old or more, she cannot be married, even by
her father, except with her consent. The husband should not approach the
woman if he knows that she does not want him, even if the father approves
of it. He must fear Allah and not approach any wife that did not want him
even if her father claims that he did not coerce her. He must avoid what
Allah has forbidden for him. This is because the Messenger of Allah (peace
be upon him) ordered that her permission must be sought. We also advise
the woman to fear Allah and to accept the man if her father finds that he
is suitable to marry her, as long as the prospective groom is good in his
religion and character. This is true even if the one who is doing the
marrying is not the girl's father [but her legal guardian]. We make this
advice because there is lots of good and lot of benefits in marriage.
Also, there are lots of hazards in living as a maiden. I advise all young
ladies to accept those men who come to them if they are qualified. They
should not use schooling, teaching or other causes as an excuse to avoid
marriage.
Shaikh ibn Baz
Footnote
1. These narrations are recorded by
al-Bukhari, Muslim and others.--JZ
A Religious Young Man Proposed to Me
but My Mother Refused
Question:
I am seeking a solution to my problem. I am twenty-four years old. A young
man proposed to me. He has finished college. He is from a religious
family. After my father agreed to him, he asked me to come to see him. I
saw him and was pleased with him and he was pleased with me. [We saw each
other] because our pure religion has stated that I should see him and he
should see me. However, when my mother came to realize that he was from a
religious family, she became harsh against him and my father. She swore
that such a marriage would never take place in anyway. My father
desperately tried to persuade her, but to no avail. Do I have the right to
seek the Law to intervene in this matter?
Response:
If the matter is as you have mentioned in your question, then your mother
has no right to make any objection. Indeed, such a stance is forbidden.
You are not obliged to obey your mother in matter. This is because the
Prophet (peace be upon him) said,
"Obedience is in what is good and right."1
Rejecting a suitable proposal is not from
what is good and right. In fact, it has been narrated that the Prophet
(peace be upon him) said,
"If one whose religion and character
pleases you proposes to you, you should marry him. If you do not do so,
there will be tribulations in the land and great evil."2
If you have need to take your matter to a
court of law, you would not be wrong in doing so.
Shaikh ibn Baz
Footnote
1. Recorded by al-Bukhari and Muslim.-JZ
2. Recorded by al-Tirmidhi and ibn Majah,
with the last word being 'areedh instead of kabeer, as
written in this text. (The two words are very close in meaning.) Shaikh
ibn Baz presents the hadith in his answer in a form that implies that he
does not consider the hadith authentic. However, in an answer to another
question, he stated that it was recorded by al-Tirmidhi with a hasan
chain. Similarly, al-Albani has concluded that it is hasan. Al-Albani,
Sahih al-Jami, vol. 1, p. 112.--JZ
If Someone is Known Not to Perform the
Prayers in Congregation, One Should Not Marry Him
Question:
A young man came to me asking for my sister's hand in marriage. I inquired
about him and discovered that he does not perform the prayer in
congregation. Therefore, we differed about whether or not we should allow
this marriage to take place. My brother said, "Many him for perhaps Allah
will guide him." However, my father refused. I want to know the Islamic
ruling concerning this matter.
Response:
If someone is known not to pray in congregation, then he should not be
wedded to. This is because not praying in congregation is an open, public
display of disobedience to Allah. This is one of the characteristics of
the people of hypocrisy and it is one of the steps that leads to
abandoning the prayer in totality. And abandoning the prayer completely is
a greater form of kufr [that takes one out of the fold of Islam].
Allah has stated,
"Verily, the hypocrites seek to deceive
Allah, but it is He who deceives them. And when they stand to pray, they
stand with laziness" (al-Nisa 142).
The Prophet (peace be upon him) said,
"The hardest prayers upon the hypocrites
are the Isha Prayers and the Fajr Prayers. If they knew what they had [of
reward and blessings], they would come to them even if they had to crawl."
This was recorded by al-Bukhari and
Muslim.
In this regard, ibn Masud said, "During
our time, none would lag behind the prayer in congregation except for the
hypocrite who was well-known for his hypocrisy." This was recorded by
Muslim in his Sahih.
It is also confirmed that the Prophet
(peace be upon him) said,
"The covenant between us and them is the
prayer. Whoever abandons it has committed kufr (infidelity)."
This was recorded by Ahmad and the
compilers of the Sunan collections with a sahih chain. The
Messenger of Allah (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. There is no doubt that abandoning the prayer in congregation
is one of the means that leads to abandoning the prayer in its totality,
as we mentioned earlier. We ask Allah for guidance for all of us.
Shaikh ibn Baz
Ruling Concerning a Christian Man
Marrying a Muslim Woman
Question:
What is the Islamic ruling concerning a
Christian man marrying a Muslim woman? If they have children, what is the
ruling concerning those children in Islamic law?
Response:
The marriage of a Christian man to a Muslim woman is an invalid marriage.
Allah says in the Quran,
"And give not [Muslim women] in marriage
to idolaters until they believe"
(al-Baqara 221).
Therefore, it is not allowed for a
disbeliever to marry a Muslim woman. Allah also says,
"They [Muslim women] are not lawful for
them [the disbelievers] nor are they [the disbelievers] lawful for them"
(al-Mumtahana 10).
If he does marry her, the marriage is
invalid. The children are the children of fornication. They are to be
given to their mother and ascribed to her alone -- unless that was done
out of ignorance concerning such law. For ignorant people, the matter is
different. In their case, the marriage is still invalid. However, the
children will be ascribed to the father since the act was done out of
ignorance. That is, if he was ignorant of the law and she was also, the
marriage is still invalid but the children will be ascribed to their
parents due to their ignorance and there was some doubtful aspect to their
intercourse.1 But if he knew the Islamic ruling and she knew
the Islamic ruling and they were being lax and disrespectful of the law of
Allah, then the children are children of fornication. They will be
ascribed to their mother and will not be ascribed to their father at all.
The couple should be reprimanded and the penal punishment should be
enforced upon him for having intercourse with a Muslim woman when he did
not have the legal right to do so. This is what must be done if the
Islamic state has the ability to do it. If he becomes Muslim after that
and Allah guides him, then he can marry her with a new contract.
Shaikh ibn Baz
Footnote
1. That is, they did not knowingly and
intentionally violate the law. Therefore, there is room to consider their
marital relations as "acceptable" in the sense that the children will be
ascribed to both of the parents.--JZ
The Condition that Has the Most Right
to be Fulfilled
Question:
A prospective wife laid down a stipulation that her husband will not
prevent her from teaching and he agreed to that so they got married. Does
he then still have to maintain her and her children although she is an
employee? Is it permissible for him to take some of her salary without her
approval? If the woman is religious and does not wish to hear singing and
music but the husband and his family constantly listen to music and say
that the one who does not permit music is being misled by the devil, is it
allowed for the wife to stay or remain in her family's house due to such a
state?
Response:
If the woman stipulates to her fiancee that he will not prevent her from
teaching or from studying and he accepts that stipulation, such a
stipulation is sound and he cannot prevent her from that after he has
conjugated the marriage. This is because the Prophet (peace be upon him)
has said,
"The conditions that have the most right
to be fulfilled are those that make sexual intercourse lawful [i.e., those
of the marriage contract]."
This was recorded by al-Bukhari and
Muslim. If he then prevents her from teaching, she has the option to stay
with him or to seek a separation from the Shariah judge. However, the
husband and his family listening to singing and music does not invalidate
the marriage contract. She must advise them and inform them that such is
prohibited. She also should not be with them when they partake in that
evil. The Prophet (peace be upon him) has said,
"The religion is sincere advice..."
Recorded by Muslim in his Sahih.
The Prophet (peace be upon him) also said,
"Whoever of you who sees an evil must
change it with his hand. If he cannot do so, then with his tongue. And
whoever cannot do that, then with his heart and that is the weakest of
faith."
Recorded by Muslim in his Sahih.
Verses of the Quran and Hadith on this topic are numerous. The husband
must also maintain her and his children from her. He may not take anything
from her salary unless it be by her permission and approval. And she may
not leave his house to go to her family's house or elsewhere except with
his permission.
Shaikh ibn Baz
Ruling Concerning Having Wedding
Parties in Hotels
Question:
What is your opinion about the parties that are held in hotels?
Response:
The parties that are held in hotels have many things wrong about them and
may be criticized for many reasons. First, they are usually done
extravagantly and beyond what is needed. Second, this leads to the extra
financial burden of having wedding parties in hotels and the presence of
people for whom there is no need. Third, it may lead to mixing between the
men and women of the hotel and others. This mixing is a disgraceful evil.
This is why the leading scholars issued a decree and gave it to the King
advising him not to allow parties and wedding parties to be held in
hotels. Instead, they said, the wedding parties should be held in the
houses and hotels should not be hired, as such wedding parties lead to
lots of evil. Similar is the case with the halls that are rented for a
great deal of money. This advice was all concluded out of concern for the
people, economic considerations, avoiding of extravagance and luxury.
Also, this will allow those who are of the middle class to be able to
afford to get married and will not be a great burden upon them. If they
see their cousin or relative getting married in an expensive hotel party,
he must compete with him or do something similar. This will drive him to
borrow money. Otherwise, he may have to delay his marriage out of fear of
such heavy expenses.
My advice to all Muslim brethren is that
they should not hold their wedding parties in such hotels nor in the
expensive halls that are rented for that purpose. They should hold them in
inexpensive halls or not hold them in the halls at all. To hold them in
the houses is preferred anyway. Or one could hold them in his relatives'
house if that is possible.
Shaikh ibn Baz
Ruling Concerning Women Attending
Wedding and Birthday Parties Which Have Objectionable Aspects
Question:
What is the ruling concerning women attending wedding parties and birthday
parties although they are innovations and every innovation is misguidance?
Also, one finds in such parties singers to entertain the people. Is it
forbidden if a woman simply goes their to witness the wedding and out of
respect for the family of the bride and not to listen to the singing?
Response:
If the wedding party has no objectionable
aspects, such as mixing between men and women, shameless singing, or if
the person attending has the ability to put an end to those aspects, it is
then allowed for her to attend such a gathering to participate with the
others in their happiness. In fact, it is a must to attend if the person
has the ability to remove the objectionable aspects. If the party, though,
has objectionable aspects and the person does not have the ability to stop
them, then she is not allowed to attend such a party. This is based on the
generality of Allah's statement,
"And leave alone those who take their
religion as play and amusement, and are deceived by the life of this
world. But remind [them] with it [the Quran], lest a person be given up to
destruction for that which he has earned, when he will not find for
himself any protector or intercessor besides Allah" (al-Anam 70).
Allah also says,
"And of mankind is he who purchases idle
talks [singing, music] to mislead (men) from the Path of Allah without
knowledge, and takes it by way of mockery. For such there will be a
humiliating torment" (Luqman 6).
The Hadith that have been narrated
condemning singing and musical instruments are numerous.
As for birthday parties, neither a Muslim
man or a Muslim woman should attend them because they are innovations. The
only exception would be to attend them to put a stop to them and explain
the rule of Allah concerning such parties.
The Standing Committee
The Dower is the Right of the Woman
Question:
Can a man use his daughter's or sister's dower in order to get married?
Response:
The dower of his daughter or sister is one of her rights and is a portion
of her wealth. If she gives it as a gift to him or part of it, voluntarily
and out of free choice and she is someone legally capable of such an
offer, then it is permissible for him to take it. If she does not give it
as a gift, it is not allowed for him to take it or take any portion of it
as it is something that specifically belongs to her. However, the father
may take a portion of it, but only if such is not harmful to her and only
if he does not take specifically from some of his children. This is based
on the Prophet's statement,
"The best of what you consume is that
which you have earned. And your children are part of what you have
earned."1
The Standing Committee
Footnote
1. Recorded by al-Tirmidhi and al-Nasai.
Al-Albani has graded it sahih. Al-Albani, Sahih al-Jami,
vol. 1, p. 326.-JZ
Concerning Polygyny
Question:
Some people say that marrying more than one wife is not allowed unless a
person has orphans under his care and he fears that he will not do justice
between them. Then he may marry their mother or one of her daughters. For
evidence, they quote the verse,
"And if you fear that you shall not be
able to deal justly with the orphan-girls, then marry women of your
choice, two, three or four..." (al-Nisa 3).
Response:
This statement is false. The meaning of the verse is that if a person has
under his care an orphan and he fears that he will not give her the proper
amount of dower, then he should marry other women, for there are many
women and Allah will not make things difficult for him. The verse points
to the legality of marrying two, three or four wives. This is allowed
because it leads to more chastity, lowering of eyesight and guarding of
the private parts. Furthermore, that is a cause for more children and the
chastity of more women, as well as them being treated properly and cared
for. There is no doubt that the woman who has one-half of a husband or
one-third or one-fourth is better off than the one who has no husband at
all. However, one must meet the condition of justice among the wives and
the ability to take care of and tend to the wives. If a person fears that
he will not do justice, then he may only many one wife in addition to
having slaves. The practice of the Prophet (peace be upon him) indicates
and stresses that. When he died, he had nine wives. And Allah says about
him,
"Indeed in the Messenger of Allah you
have a good example to follow" (al-Ahzab 21).
The Prophet (peace be upon him) made it
clear to his Nation that it was allowed for him to have more than four
wives. Therefore, following his example on this point would mean taking
four wives or less. Beyond four wives is something that is specific for
the Prophet (peace be upon him) only.
Shaikh ibn Baz
There is No Contradiction in the
Verses Regarding Polygyny
Question:
Concerning polygyny, it is stated in the Quran,
"If you fear that you will not be able to
deal justly [with more then one wife], than [marry] only one" (al-Nisa
3).
However, in another place, it states,
"You will never be able to do perfect
justice between your wives even if it is your ardent desire" (al-Nisa
129).
In the first verse, the condition of
being just among the wives is stated while in the second it makes it clear
that the condition of justice could never be met. Does this mean that the
first verse is abrogated and that it is not allowed to many more than one
woman since the condition of justice cannot be fulfilled? Benefit us, may
Allah reward you.
Response:
There is no contradiction between the two verses. There is also no
abrogation by one verse of the other. The justice that is mentioned in the
first verse is the justice within one's ability, which is related to being
fair in division of time and in maintenance. As for being just with
respect to love and sexual relations, this is not within one's ability.
This is what is being referred to in the verse,
"You will never be able to do perfect
justice between your wives even if it is your ardent desire" (al-Nisa
129).
In a Hadith about the Prophet (peace be
upon him) Aisha stated,
"The Messenger of Allah (peace be upon
him) used to divide his time between his wives and he was fair. He used to
say, 'O Allah, that is my division with respect to what I have control
over. Do not blame me for what You control and over which I have no
control."'1
This was recorded by Abu Dawud, al-Tirmidhi,
al-Nasai, ibn Majah. It was graded sahih by ibn Hibban and al-Haakim.
Shaikh ibn Baz
Footnote
1. This hadith seems to be one of those
hadith where the specialists have noted a mistake in its transmission.
Hence, they have concluded that it is a weak hadith. See, for example, al-Albani,
Irwa, vol. 7, pp. 81-83; Shuaib al-Amaut's footnotes to Sahih
ibn Hibban, vol. 10, p. 5. The first part of the hadith, though, that
the Prophet (peace be upon him) was just among his wives has supporting
evidence and is considered confirmed.--JZ
Ruling Concerning a Woman Looking at
Men
Question:
What is the ruling concerning a woman
looking at men on television or casual looks in the streets?
Response:
A woman looking at a man must be one of two cases, regardless of whether
it be on television or otherwise. First is a look with lust. This is
forbidden as it contains evil and temptation. Second is a simple look free
of any kind of lust and desire. There is no harm in that kind of look
according to the correct opinion of the scholars. It is permissible
because it is confirmed in the Sahihs of al-Bukhari and Muslim that
Aisha watched the Abbysinians doing their war dance. The Prophet (peace be
upon him) was concealing her from them and he approved of what she was
doing. Furthermore, women walk in the streets and they look at men
although they are wearing hijab. A woman may look at a man even though he
does not see her. However, this is conditional that the look not be
accompanied with lust, desire or temptation. If it is a look of lust or
temptation, then it is forbidden regardless of whether it be on television
or otherwise.
Shaikh ibn Uthaimin
Ruling Concerning Women Looking at
Non-Mahram Men
Question:
What is the ruling concerning a woman
looking at non-mahram men?
Response:
We advise women not to look at non-mahram men. It is best for the
woman if she is not seen by the men and she does not see them. There is no
difference on this point between a battlefield or a sports field. A woman
is weak and can easily be swayed. Many times, a woman looks at a movie or
picture of a young man and her emotions and desires are excited. This
expose her to temptation. Being away from the causes of temptation is
always the safest approach.
Shaikh ibn Jibreen
Correspondence between Young Men and
Women is Not Allowed
Question:
What is the ruling concerning letters or correspondence between young men
and women, given that these correspondences do not contain any lewdness,
passion or amorous flavor?1
Response:
It is not allowed for a man to have correspondence with any woman whom he
is not related to. This s because this is a source of temptation. The one
involved may think that there is no temptation involved but the Devil may
continue to work on him until he becomes enticed by her and her by him.
The Prophet (peace be upon him) ordered that the one who heard about the
anti-Christ's arrival should remain far away from him. He said that a man
will come to him as a believer but the anti-Christ will keep working on
him until he tempts him. Similarly, correspondence between young men and
women is a great temptation and something very much to be avoided. One
must refrain from it even if he claims that there is no lewdness or
passion involved. As for correspondence between men and men or between
women and women, there is no harm in that as long as such correspondence
does not contain anything forbidden.
Shaikh ibn Jibreen
Footnote
1. Obviously, the answer to this question
also applies to the kind of correspondence that goes on over the Internet,
especially the chat rooms. This is a new area that many young Muslims have
gotten involved in and many times the results are very unfortunate.-JZ
A Horrendous Crime
Question:
A woman hired a lawyer to help her get her share of inheritance from her
father. The lawyer charged her an amount larger than what she possessed.
So he asked her to marry him due to the services he rendered for her.
However, that woman was
already married. Her husband was not
present, as he was out of the country. So that woman hired that same
lawyer to have her marriage annulled. This was done without the husband
being contacted in any manner, although the wife had his address and he
used to send money to her to support her and their daughter of eleven
years and son of eight years. What is the ruling concerning that marriage?
Who has the right to take custody of that boy and that girl?
Response:
There is no question that what was done was illegal, a heinous crime and a
malicious attempt to get around the law. The woman was still under the
marriage ties with her husband; he was still supporting her and their
children. The lawyer only attempted to dissolve the marriage so that he
could marry her even though he had every ability to contact the first
husband and see what was his excuse for not being with her. Therefore, if
this marriage was nullified by a Shariah judge after the causes and
mandate for it were proven, then the marriage from the first husband is
dissolved by the act of the judge. Otherwise, what was done was forbidden.
Therefore, she would still be considered the wife of the first husband and
the second marriage would be considered forbidden. As for the children,
they stay with their mother. If the second husband refuses them, their
custody goes to her closest relative or relatives of their father. If the
husband returns soon, he can seek whatever he sees fit in this matter.
Shaikh ibn Jibreen
One Should Not Burden His Wife with
Toilsome and Difficult Work
Question:
I read in a news paper a fatawa
[religious ruling] from one of the scholars who said that it is not
obligatory for the wife to serve a husband and such does not actually fall
under the marriage contract which only implies his right to "enjoy" his
wife sexually. As for her serving him, this is a type of good behavior
from her only. He also said that it is obligatory upon the man to provide
a servant for his wife if he does not serve her or does not serve herself
for any reason. Is this correct? If it is not correct, then I thank Allah
that this newspaper is not widespread as, otherwise, some husbands would
become like bachelors when their wives would read that fatwa.
Response:
That fatwa is not correct and is not to be
acted on. The wives of the Companions used to serve their husbands. Asma
bint Abu Bakr narrated how she served her husband al-Zubair ibn al-Awwam.
Similarly, Fatima used to serve Ali. Such was the case with others also.
The custom of the Muslims continues to be that the wife serves the husband
in a customary fashion with respect to preparing food, washing clothing,
washing utensils, cleaning the house and even watering and milking animals
and helping in the farm. All of this is with respect to the customs of the
people that have continued since the time of the Prophet (peace be upon
him) until our times without it being refuted. However, one should not
burden one's wife with work that is toilsome and hard upon her. This
determined by her abilities and custom.
Shaikh ibn Jibreen
There is No Wedding Procession with
the Bride and the Groom Together
Question:
Is it allowed to have a wedding procession
with the groom being with the bride among the women during the wedding
parting?
Response:
That act is not allowed. It is an indication
that modesty has been lost. It is also an imitation of the people of
obscenity and lewdness. In fact, the matter is very clear. The groom is
too shy to be brought in front of the people! Then how is he going to be
brought in front of those in attendance?
Shaikh ibn Jibreen
A Muslim Woman may not Be Wed to a
Disbeliever
Question:
Is it allowed for a Muslim woman to marry a Muslim man who embraced Islam
simply because of her? That is, he asked her to marry him and told her
that he would leave his religion and enter Islam. Please help me for I
know that I am the only reason that he entered into Islam.
Response:
It is not allowed for a Muslim woman to marry a non-Muslim man. This is
because Allah has said,
"They [Muslim women] are not lawful for
them [the disbelievers] nor are they [the disbelievers] lawful for them"
(al-Mumtahana 10).
Allah has also said,
"And give not [Muslim women] in marriage
to polytheists until they believe and verily, a believing slave is better
than a polytheist, even though he pleases you." (al-Baqara 221).
If he enters into Islam and truly
practices Islam, then it is allowable . However, he must be "tested" first
to make sure that he performs his prayers, fasts and other acts of
worship. Also, he must be learning the Quran, learning the laws of Islam,
abandoning shirk, avoiding alcohol and all other forbidden acts. He should
also change his religion on his passport and identification papers. One
should wait for some time after he embraces Islam to make sure that he is
truly a Muslim and has not simply embraced Islam as a trick to be able to
marry the woman. Otherwise, afterwards, he may apostate as soon as he gets
married. If he does that, he must then be killed for the Prophet (peace be
upon him) has said,
"The one who changes his religion is to
be killed."1
Shaikh ibn Jibreen
Footnote
1. Recorded by al-Bukhari.--JZ
Marriage from Distant or Non-Relatives
is Preferred
Question:
One of my relatives has come to me for the purpose of marriage but I heard
that to marry from non-relatives or distant relatives is preferred for the
sake of the future of the children and other reasons. What is your opinion
on that matter?
Response:
That principle has been stated by a number of scholars. It points to the
fact that genetics and heredity has an effect. There is no doubt that
genetics has an effect on the physical and psychological make-up of the
person. This is shown in the Hadith where a man came to the Messenger of
Allah (peace be upon him) and said, "My wife has given birth to a black
child." (He was opposing that child because all of his ascendants were of
light skin.) The Messenger of Allah (peace be upon him) told him, "Do you
own camels?" He said, "Yes." The Prophet (peace be upon him) said, "What
color are they?" He said, "Red." The Prophet (peace be upon him) asked
him, "Is there a dusky one among them?" He said, "Yes." The Prophet (peace
be upon him) then said, "How has that come about?" The man replied, "It is
perhaps due to the strain to which it has reverted." So the Prophet (peace
be upon him) told him "Perhaps that son of yours is due to the strain to
which it has reverted."1 This is evidence that genetics has an
effect and there is no doubt about that. However, the Prophet (peace be
upon him) also said,
"A woman is married for [any of] four
reasons: for her wealth, for her lineage, for her beauty or for her
religion. So try to marry one who is religious, may your hands be smeared
with dust."2
Therefore, the most important matter in
proposing to a woman is her piety. The more religious she is and the more
beautiful she is then the better she is, regardless if she be a close
relative or distant [or non-] relative. The religious woman will protect
the man's wealth, children, and house. Beauty fulfills his needs and
lowers his gaze and he will not look to others. And Allah knows best.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. Recorded by al-Bukhari and Muslim. The
expression, "may your hands be smeared with dust," is an Arabic expression
encouraging the person to perform the action.--JZ
Marriage with the Intention of
Divorcing After a Period of Time
Question:
A person is going abroad to study and he
wants to protect his chastity there by getting married for a specific
period of time. Afterwards, he will divorce his wife although he does not
inform her that he is planning on divorcing after a specific time period.
What is the ruling concerning such behavior?
Response:
Marriage with the intention of divorce must fall into one of two cases.
First, it is explicitly stipulated in the marriage contract that the
marriage is for a month, year, until he finishes his studies and so forth.
This is known as muta. This is forbidden. The second case is where
the person has that as his intention [in his heart] but it is not put as a
stipulation in the contract. The widespread opinion among the Hanbalis is
that that is forbidden and the contract is void. They say that what is
intended is equivalent to what is actually stipulated, since the Prophet
(peace be upon him) said,
"Actions are based on intentions and for
everyone is what he intended."1
They also say that if a man marries and
plans on divorcing a thrice-divorced woman simply in order to make her
permissible for previous husband, that marriage is not valid even if what
was intended is not stipulated in the marriage contract. Again, this is
what is intended is like what is
stipulated. So if the intention of making the wife "legal" for her
previous husband makes the contract null and void, the intention to
perform
[something similar to] muta also
makes the contract null and void. This is the opinion of the Hanbalis.
The second opinion among the scholars is
that it is permissible for the man to marry that woman with the intention
that he will divorce her after he leaves her land, such as those who go to
the West to study or for other purposes. They say that it is sound because
it is not stipulated in the contract and this distinguishes it from
muta. Furthermore, in the case of muta, as soon as the period
finishes, the two are separated whether they still want that or not. In
this case, though, it could be the case that he desires his wife and
decides to remain with her. This is one of the opinions held by Shaikh
al-Islam ibn Taimiya.
In my opinion, such a marriage is not
muta since it does not meet the definition of muta. However, it
is still forbidden since it is a type of deception of the wife and her
family. The Prophet (peace be upon him) has forbidden deception and
mendacity. If the woman knew that the man only intends to be married with
her for that specific time, she would not agree to the marriage nor would
her family. In the same way, he would not be pleased to marry his daughter
to a man who intends to divorce her when he has fulfilled his needs from
her. How can he be pleased with doing to others what he would not be
pleased to have done to himself? This goes against the foundations of
faith. The Prophet (peace be upon him) has stated,
"None of you truly believes until he
loves for his brother what he loves for himself."2
I have also heard that this opinion has
led some people to do something that none of the scholars would be in
agreement with. That is, some people travel to such lands with the sole
purpose of performing such a marriage and then they return to their
countries. This is also a greatly forbidden act. Therefore, one must close
the door that leads to such a possible practice. Furthermore, the act
contains deception and cheating. And it opens a very dangerous door since
people, in general, are ignorant and most of the people's desires will not
keep them from violating what Allah has prohibited.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. Recorded by al-Bukhari and Muslim.--JZ
The Marriage with the Greatest
Blessings is that with the Lesser Financial Burden
Question:
What is your opinion of the large dowers and
expensive parties and honeymoons that cost a great deal of money? Does the
Shariah approve of such things?
Response:
Having very expensive dowers and extravagant
wedding parties is something that goes against the shariah. The
marriage that has the greatest blessings is the one with lesser financial
burden. Any time the burdens are lessened, the blessings are increased.
This is a matter that is many times caused by women. Women are the ones
that often insist upon their husbands to set a very high dower [for their
daughters]. If a lesser dower is offered, they will say that their
daughter is deserving of such and such. Furthermore, expensive and
luxurious wedding parties are prohibited by the Shariah. They fall
under the command of the verse,
"But be not extravagant. Verily, He loves
not those who are extravagant" (al-Anam 141).
Again, many times it is the women who
force their husbands to do such things. They say that in so and so's party
they had this and that. However, such gatherings must be according to the
Shariah. The person should not spend what is beyond his means. He
must also never be extravagant for Allah has prohibited extravagance.
"Verily, He loves not those who are
extravagant" (al-Anam 141).
Honeymoons are worse and even more evil.
This is because they are an imitation of non-Muslims. They also are a
waste of lots of wealth. It also leads people to being lax with respect to
their religious duties when such honeymoons take place in non-Muslim
areas. The people come back with customs and behavior that are harmful for
them and for the Muslim community. This is something that is to be feared
for the Ummah. However, there is no harm, Allah willing, if a man
travels with his wife to make Umrah or to visit Madinah.
Shaikh ibn Uthaimin
Choosing a Husband
Question:
What are the most important considerations a young lady should make when
choosing a husband? If she refuses someone simply for economic or worldly
reasons, will that expose her to the punishment of Allah?
Response:
The most important attributes that a woman must look for in selecting a
husband are character and piety. Wealth and lineage are secondary
considerations. The most important aspect is that the proposed groom be a
person of piety and proper behavior. The person of proper behavior and
piety will not do his wife wrong. Either he will keep her in a way that is
proper or he will leave her to go free in the best way. Furthermore, the
person of religion and behavior may be a blessing for her and her
children. She may learn manners and religion from him. If he does not have
those characteristics, she should stay away from him, especially if he is
one of those who is lax with respect to performing the prayers or if he is
known to drink alcohol, may Allah save us. As for those who never pray,
they are disbelievers. Believing women are not permissible for them nor
are they permissible for the believing women. The important point is that
the woman should stress character and piety. If he is also of a noble
lineage, that is to be preferred. This is due to the Messenger of Allah's
(peace be upon him) statement,
"If a person whose religion and character
you approve of comes to you, then marry him."1
However, if he is also suitable [in other
ways, such as economics standing and so forth], that is better.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Tirmidhi and ibn Majah.
As discussed earlier, it is
hasan
hadith.--JZ
Relations Before Marriage
Question:
What is the view of the religion concerning [pre-marital] relations?
Response:
If the questioner means by "before marriage," before consummation of the
marriage but after the contract1, the there is no harm in such
relations since she is his wife by virtue of the contract, even though
they have not decorously consummate the marriage. However, if it is before
the marriage, such as during the period of engagement or otherwise, such
contact is forbidden and impermissible. It is not allowed for a man to
enjoy a nor related woman's company, either by speech, look or private
company. It is confirmed that the Prophet (peace be upon him) said,
"A man cannot be alone with a woman
except in the presence of [one of her] mahram. And a woman cannot
travel except with a mahram."2
In sum, if that contact or association is
after the marriage contract, there is no harm in it. If it is before the
marriage ceremony, even if it is after proposal and acceptance, it is not
allowed. Such behavior is forbidden for him since the woman is a
non-relative and non-wife until they conclude the marriage contract.
Shaikh ibn Uthaimin
Footnote
1. Here the Shaikh is referring to a
practice which is quite common in the Muslim world. Sometimes, the
marriage contract is performed but the two will not live together as
husband and wife for some time. However, as soon as the marriage contract
is done, the two are husband and wife and are legally free to behave as
such toward one another (although "custom" may say otherwise). This is not
to be confused with the period of engagement. During engagement, the two
have agreed that they will get married but they yet to actually perform
the marriage contract and become truly husband and wife.--JZ
2. Recorded by Muslim. Al-Bukhari has
something similar.--JZ
One Can Only Practice Coitus
Interruptus with the Permission of the Wife
Question:
When is it allowed for a woman to use birth control pills? Is there a
clear text or opinion of the jurists on birth control? Is it allowed for a
Muslim to practice coitus interruptus for no reason?
Response:
Muslims must increase their numbers to the
best of their ability. This is the command that the Prophet (peace be upon
him) gave to the Muslims when he said,
"Marry the child-bearing, loving woman
for I shall outnumber the peoples by you."1
Having more children means the Muslim
nation will be larger. This is an honor for the Muslim Nation. Allah
stated while talking about His blessings on the Tribes of Israel,
"We made you more numerous in man-power"
(al-lsra 6).
And Shuaib said to his people,
"And remember when you were but few and
He multiplied you" (al-Araf 86).
No one can deny that the larger the
Nation, the greater its hone and strength. This is the opposite of those
who falsely and wrongfully claim that large population is a cause for
poverty and hunger. If the Nation becomes larger, relies upon Allah and
believes in the promise Allah has made in the verse,
"And no moving (living) creature is there
on earth but its provision is due from Allah" (Hud 6).
Allah will make their affairs easy for
them and enrich them from His bounty. Based on that comes the answer to
the question. A woman should not use birth control unless two conditions
are met:
The first condition is that she is in
need of such a practice. For example, she may be ill and cannot sustain
bearing a child every year, her body might be weak or other causes that
may make it difficult for her to be pregnant every year.
The second condition is that the husband
gives his permission for the practice. This is because it is the right of
the husband to have children. Furthermore, they must consult with a doctor
concerning those pills. They have to see if taking them or not taking them
could be hazardous to her health.
If these two conditions are met, there is
no harm in her using those pills. But such procedures as pills or other
forms must not be of a permanent nature. That is, one cannot use a form of
birth control that is of a permanent nature as that will cut off the
possibility of procreation.
As for the second part of the question,
the answer is that, in reality, birth control is something that is not
possible. This is because pregnancy and non-pregnancy are both in the hand
of Allah. If humans try to limit their children to a specific number, it
is possible that all of them may die in one year due to some cause and
they will be left with no children at all. Birth control is something that
is not considered acceptable by the Shariah. However, temporary
limitation of pregnancy due to necessity, as was mentioned above, is
permissible. As for coitus interruptus that is done for no sanctioning
cause, according to the correct opinion among the scholars, it is
permissible. This is based on the hadith of Jabir who said, "We used to
perform coitus interruptus during the time that the Quran was being
revealed," that is, during the lifetime of the Prophet Muhammad (peace be
upon him).
If that act were forbidden, Allah would
have forbidden them from it. However, the scholars say that coitus
interruptus must not be done with a free [non-slave] wife except with her
permission. This is because she also has the right to have children. It
also reduces her sexual pleasure. The pleasure of the woman is not
complete until after the male ejaculation. Therefore, for these two causes
just mentioned, it is not allowed to perform coitus interruptus with one's
free wife except with her consent.
Shaikh ibn Uthaimin
Footnote
1. This hadith is recorded by Abu Dawud,
al-Nasal, ibn Hibban, Ahmad, al-Tabarani and others. According to al-Albani,
it is an authentic hadith due to its supporting chains, as was discussed
earlier. Al-Albani, Irwa, vol. 6, p. 195.--JZ
Ruling Concerning Remaining with a
Husband who Does Not Pray
Question:
My husband is heedless with respect to his religion. He does not fast
Ramadhan or pray. In fact, he keeps me from doing any type of good. Now,
he has started to have doubts about me to the point that he has left his
job so he can stay home and watch me. What shall I do?
Response:
It is not allowed to remain with such a husband. By his not praying, he
has become a disbeliever. And it is not allowed for a Muslim woman to
remain with a disbeliever. Allah has said,
"If you know them [the women] to be true
believers, send them not back to the disbelievers. They are not lawful
[wives] for the disbelievers nor are the disbelievers lawful [husbands]
for them" (al-Mumtahana 10).
The marriage between you and him is
annulled. There is no marriage between the two of you unless Allah guides
him, he repents and returns to Islam. Then you will remain his wife. As
for the husband, his behavior is very wrong. In my opinion, it is a kind
of illness. It is the illness of doubt, suspicion and whisperings that
some people are exposed to with respect to their worship and dealings with
others. The only thing that can remove that sickness is the remembrance of
Allah, turning to Him and putting one's complete trust in His decree. The
important point, with respect to you and him, is that you must separate
from that husband and not remain with him. This is because he is a
disbeliever while you are a believer. As for the husband, we advise him to
return to his religion and to seek refuge in Allah from the accursed
Satan. He should also be very keen on beneficial words of remembrance that
will repel these whisperings from his heart. We ask Allah to benefit him.
Allah knows best.
Shaikh ibn Uthaimin
The Son is for the Second Husband and
the Missing Husband has the Right of Option
Question:
A husband was missing for a long time, to the point that his wife had
thought he had died. His wife, therefore, married another man and had a
child from him. After some years, the first husband returned. Does the
wife now stay with the second husband or is that marriage dissolved? Does
the first husband have the right to ask for his wife back? If he does, do
they have to perform a new contract?
Response:
This is the issue of the marriage of the
wife of a missing husband. [This is the case where] the husband is missing
and searched for over a long period of time, it is concluded that he is
dead, the woman marries somebody else and then the husband reappears. He
then will have the choice of keeping the new marriage in tact or in having
his wife returned to him. If the new marriage is left in tact, the matter
is clear. The contract is valid. If he does not choose that and he wants
his wife back, the wife is returned to him. However, he cannot have
intercourse with her until she finishes her waiting period from the second
husband. There is no need to make a new contract for the first husband
because there was nothing that invalidated the previous contract. As for
her child from the second husband, it is a legal child and will be
ascribed to its father because the child was the result of a proper
marriage.
Shaikh ibn Uthaimin
No Limit to What May Be Seen
Question:
Is it allowed for a woman to look at all of the parts of her husband's
body or for him to look at all of her with the intention of enjoying what
is permissible?
Response:
It is allowed for a woman to look at any part of her husband's body and it
is allowed for a man to look at all of his wife's body without any
exception. This is based on the Quranic verse,
"And those who guard their private parts
except from their wives or slaves, for then, they are free from blame. But
whoever seeks beyond that, then those are the transgressors"
(al-Muminoon 5-7).
Shaikh ibn Uthaimin
Ruling Concerning a Young Lady who
Refuses Marriage in Order to Finish Her Studies
Question:
A common practice today is for a young lady or her father to refuse one
who proposes in order for the woman to finish her high school, college or
study of certain years. What is the ruling concerning that? What is your
advice to those who do such, given that many times the woman reaches the
age of thirty or more without getting married?
Response:
This practice goes against what the Prophet
(peace be upon him) commanded. The Prophet (peace be upon him) said,
"If one whose religion and character
pleases you comes to you [for proposal], then marry him."1
The Messenger of Allah (peace be upon
him) also said,
"O youth, whoever of you has the means to
get married should get married for it lowers the gaze and protects the
chastity."2
By preventing marriage, one loses out on
the benefits of marriage. I advise my brother Muslims who are the
guardians of women and my sister Muslims not to keep from marriage due to
finishing school or teaching. In fact, the woman may put a condition upon
her husband that she may remain studying until she finishes her studies or
she remain teaching for a year or two, given that she does not become busy
with her children. There is no harm in such an act. However, a matter
which needs further consideration is where the woman is continuing her
studies in an area that is not truly needed. In my view, when a woman
finishes the elementary stages and has the ability to read and write,
thereby being able to benefit from her knowledge through reading the Book
of Allah, its tafseer, the hadith of the Prophet (peace be upon him) and
their explanation, that is all she really needs. Unless, of course, she is
continuing her studies in an area that the people need, such as medicine
and similar fields. This is also conditional that the study not involve
aspects which are forbidden, such as mixing with men and so forth.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Tirmidhi and ibn Majah.
Discussed earlier.--JZ
2. Recorded by al-Bukhari and Muslim--JZ
Is the Marriage Contracting Valid if
the Woman is Menstruating?
Question:
I am a young woman who finalized my marriage contract with a young man
some time ago. It happened that it occurred on a day in which I was having
my menses. I did not agree to the contract until I asked the official
about this matter and he said that such a marriage is valid and legal.
However, I am not satisfied with that contract. I want you to help me by
telling me if that contract was correct or not? Is it a must that I repeat
the contract at a time when I am not on my menses?
Response:
Performing a marriage contract with a woman while she is menstruating is
permissible and valid. There is no harm in it. The basic ruling concerning
contracts is that of permissibility and legality unless there is evidence
to show that it is not allowed. There is no evidence to show that one may
not finalize a marriage contract while the woman is menstruating.
Therefore, the aforementioned contract is sound. There is no harm in it.
One must also understand and know the difference between the marriage
contract and divorce. Divorce is not permissible while the woman is
menstruating. In fact, it is forbidden. The Messenger of Allah (peace be
upon him) became angry when it reached him that Abdullah ibn Umar ibn al-Khattab
had divorced his wife while she was menstruating. The Prophet (peace be
;upon him) ordered that he go back to her and not touch her until she
became pure, had her menses again and then became pure again. Then he
could afterwards remain with her or divorce her.1 Furthermore,
Allah has stated,
"O Prophet! When you divorce women,
divorce them at their prescribed periods (iddah) and count
(accurately) their periods. And fear Allah your Lord. And turn them not
out of their [husband's] homes, nor shall they [themselves] leave, except
in cases where they are guilty of open illegal sexual intercourse. Those
are the set limits of Allah. Whosoever transgresses the set limits of
Allah, then indeed he has wronged himself" (al-Talaq 1).
So it is not allowed for a man to divorce
his wife while she is menstruating. He also cannot divorce her during a
time of purity in which they had had sexual intercourse, unless it is
clear that she is pregnant. If it is clear that she is pregnant, he may
divorce her whenever he wishes and that divorce will take effect.
It is very strange that among the masses
there is a common misconception that a divorce stated while the woman is
pregnant does not take effect. This is not correct. The divorce of a
pregnant woman does take effect. In fact, the rules are more liberal
concerning it. For example, it is permissible for a man to divorce his
pregnant wife even if he had just recently had sexual intercourse with
her. This is not so for woman who is not known to be pregnant. If he has
intercourse with her, he must wait until her next menses and their
finishing or it becomes clear that she is pregnant before he pronounces
divorce. In Surah al-Talaq, Allah states,
"For those who are pregnant, their
waiting period is until they deliver" (al-Talaq 4).
This is a clear indication that such a
divorce does take effect. Furthermore, in some of the hadith of ibn Umar,
it is narrated that the Prophet (peace be upon him) said,
"Order him to return to his wife and then
divorce her when she is pure [of her menses] or she is pregnant."2
If it is clear that the marriage contract
done while the woman is menstruating is a sound marriage contract, I still
feel that the man should not enter upon the woman [be with her alone]
until her menses come to an end. This is because if he does join her
before she becomes pure, it is feared that he may engage in an act which
is forbidden while she is menstruating, especially if he is not able to
control himself. Especially if he is a young man, he should wait until she
becomes pure, at a time when he is able to enjoy her company by sexual
intercourse. Allah knows best.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. This version was recorded by Muslim.--JZ
Ruling Concerning Anal Intercourse
Question:
A man asked his wife to have anal intercourse with him. Is this acceptable
behavior from the point of view of the religion?
Response:
That is an evil act. Abu Dawud, al-Nasai and
others record with a good chain that the Prophet (peace be upon him) said,
"Accursed is the one who has anal
intercourse with his wife."
Shaikh ibn Uthaimin
Prohibition of Shaking Hands with a
Non-Related Woman
Question:
Why does Islam forbid a man from shaking the hand of a woman whom he is
not related to? Does shaking hands without lust invalidate one's ablution?
Response:
Islam has forbidden that because it is a
temptation.1 One of the greatest forms of temptation is for a
man to touch a woman he is not related to. Everything that leads to
temptation is prohibited by the Law. This is why one is required to lower
one's gaze as a means of blocking that evil. As for a man touching his
wife, it does not invalidate the ablution. This is so even if it is done
with lust-- unless he releases some prostatic fluid or sperm. In that
case, he must make ghusl if it were sperm; he must make ablution and wash
his male organ and testicles if it were prostatic fluid.
Shaikh ibn Uthaimin
Footnote
1. This word "temptation" found
throughout this translation is actually an admittedly poor translation of
the Arabic word fitnah. Fitnah has many connotations,
including trial, tribulation and so forth. What it conveys here is the
environment or actions that may lead to or induce one to commit a sin.--JZ
Advice to "Old Maids"
Question:
I would like your advice concerning a matter that affects me and my fellow
sisters. This matter is that it has been written [by Allah] for us that we
should live without a husband. We have passed through the age of marriage
and we are getting close to menopause. This is the case even though, and
all praises are due to Allah and Allah is witness to what I state, we are
women of character and we have all earned college degrees. However, this
is what is destined for us and all praises are due to Allah. It is simply
financial reasons that have kept people from proposing to us. The customs
surrounding a marriage, especially in our land, are built upon cooperation
between the spouses concerning what will take place in the future. I ask
for your advice for me and my sisters.
Response:
The advice that I direct to such women who have delayed marriage is what
was suggested in the question itself: they should turn to Allah with
supplications and submission so that Allah may grant them one whose
religion and character is pleasing to them. If a person sincerely and
resolutely turns to Allah, seeking His help, following the manners of
supplications and being free of anything that prevents supplications from
being answered, then Allah has said,
"And when My servants ask you [Muhammad]
concerning me, then (answer them), I am indeed near (to them by My
knowledge). I respond to the invocations of the supplicant when he calls
on Me" (al-Baqara 186).
Another verse states,
"And your Lord said, 'Invoke Me, I will
respond to your (invocation)"' (Ghafir 60).
Allah has stated that the response to the
invocation comes after the person responds to Allah and believes in Him. I
do not see anything stronger than turning to Allah, supplicating to Him
humbling oneself to Him and waiting for the solution. It has been
confirmed that the Prophet (peace be upon him) said,
"Know that victory comes with patience,
relief with distress and ease with hardship."1
I ask Allah for these women and others
like them that Allah makes their affairs easy and grants them pious
husbands who marry them for betterment in their religion and worldly
lives. And Allah knows best.
Shaikh ibn Uthaimin
Footnote
1. Recorded by Ahmad and others. Al-Albani
has graded it sahih. Al-Albani, Sahih al-Jami, vol. 2, p.
1151.--JZ
The Family Driver and Women
Question:
What is the ruling concerning the family driver1 mixing with
the women and young girls of the family and him taking them to the market
or schools?
Response:
It is confirmed in the Hadith that the
Prophet (peace be upon him) said,
"A man is never alone with a woman except
that Satan is the third."2
Privacy is a general concept that applies
to the house, car, market and so forth. When the two are in private, they
are not safe from talking about private matters or what stirs the desires.
Even though many men and women have a fear of Allah and piety, and they
hate sin and evil, Satan enters between them and makes sins look like
light matters and opens the door to getting around the law. Therefore,
remaining away from such deeds will be safer and more protecting.
Shaikh ibn Jibreen
Footnote
1. In many Muslim countries, it has
become the custom to have family chauffeurs. The question is in reference
to these chauffeurs being the only other one in the car with the females
of the family.--JZ
2. Recorded by Ahmad and al-Tirmidhi. Al-Albani
says it is sahih. Al-Albani, Sahih al-Jami, vol. I, p.
234.-JZ
Ruling Concerning Correspondence
between Members of the Opposite Sex
Question:
If a man has correspondence with a non-mahram
woman and they fall in love with each other, is that act considered
forbidden?
Response:
Such an act is not allowed. It stirs up
desires between the two. It stirs impulses in the two to meet and contact
each other. Many times, the correspondence turns into soft speech that is
a temptation and plants the love for fornication in the heart. I advise
anyone who wants what is best for himself to remain away from such
correspondence and speech in order to preserve one's religion and honor.
Shaikh ibn Jibreen
The Brother-in-Law is Not Mahram
Question:
Is it allowed for my sister to wear hijab in front of her cousin even
though he is going to be related to us [through marriage]. That is, his
daughter is going to marry my brother, although the marriage has yet to
take place.
Response:
Your sister must wear hijab in front of her cousin because he is not a
mahram for her, even if he is related through marriage and even if his
daughter marries her brother. This is because the wife of the brother is
still not a mahram as is also the case with the father of the
brother's wife and so forth.
Shaikh ibn Jibreen
Speaking to Women on the Phone
Question:
What is the ruling concerning a young man
who is not married speaking to a young lady who is also not married over
the telephone?
Response:
It is not allowed to speak with a non-related woman with any speech that
stirs desires, such as in a flirtatious, coquettish or soft manner. This
is not allowed whether it is over the telephone or otherwise. Allah has
said,
"Be not soft in speech, lest those in
whose heart is a disease should be moved with desire" (al-Ahzab 32).
There is no harm in casual speech due to
some need if it is free from any sort of evil. However, such speech must
be restricted to only what is necessary.
Shaikh ibn Jibreen
Questions Related to Relation Between
the Spouses
My Husband Is Not Concerned with Me at All
Question:
My husband, may Allah forgive him, although he has noble character and
fear of Allah, is not concerned with me at all in the home. He is always
frowning and depressing. One might claim that I am the cause but, and
Allah knows this, I am, and all praises are due to Allah, fulfilling his
rights and I try my best to make everything very pleasant and nice for
him. I also keep anything harmful from him and I am patient with how he
treats me.
Every time I ask him about something or
speak to him, he gets upset and agitated. He claims that it is ridiculous
and useless speech, although he is very friendly with his companions and
friends. As for me, I only see harshness and contempt. This hurts me very
much and I really suffer from it. Many times I have thought about simply
leaving the home.
I am a woman, and all praises are due to
Allah, who has an average education and I fulfill the obligations Allah
has put upon me.
Dear Shaikh, if I leave the house, bring
up my children alone and take on my worldly needs by myself, would I be
sinful? Or should I stay with him in this situation and just stop talking
and participating with him?
Response:
There is no doubt that it is obligatory upon
the spouses to treat each other in a kind and respectable manner. They
should treat each other with love, good disposition and beautiful manners.
Allah has stated,
"Live with them honorably" (al-Nisa
19).
Allah also says,
"And they (women) have rights similar to
[those] over them according to what is reasonable, but men have a degree
[of responsibility] over them" (al-Baqara 228).
The Prophet (peace be upon him) also
said,
"Piety is good behavior."1
In another hadith, the Prophet (peace be
upon him) said,
"Do not discount any deed of goodness,
even greeting your brother with a smiling face."
Muslim recorded both of them in his Sahih.
The Prophet also said,
"The believer with the most complete
faith is the one with the best character. The best of you are those who
are best to their wives and I am best to my family."2
There are many other Ahadith that are
exhortations to behaving properly, dealing nicely with each other and
having good relations with other Muslims in general. Therefore, what
obviously must be the case concerning the relation between spouses and
close relatives?
You have done well by being patient and
bearing the coldness and bad behavior from your husband. I advise you to
increase your patience and not leave the home. Allah willing, that will
bring about lots of good and a praiseworthy solution. Allah has stated,
"Be patient. Surely, Allah is with those
who are patient" (al-Anfal 46).
Allah also says,
"Verily, he who fears Allah and is
patient, then surely, Allah makes not the reward of the doers of good to
be lost" (Yusuf 90).
Again, Allah says,
"Only those who are patient shall receive
their rewards in full without reckoning"
(al-Zumar 10).
Finally, Allah says in yet another verse,
"So be patient, surely, the good end is
for those who fear Allah" (Hud 49).
There is nothing to prevent you from
joking with him and speaking with him in words that will soften his heart,
acts that will cause him to smile at you and recognize your rights. Avoid
seeking worldly needs from him as long as he is fulfilling your most
important rights. Then when his heart becomes at ease, then you can get
what you need and you both will praise Allah for the end result, Allah
willing. May Allah grant you increase in every good. May He also correct
the situation of your husband and guide hi to what is right and proper
behavior and fulfilling what is right. Allah is the Best one to ask and He
is the guide to the straight way.
Shaikh ibn Baz
Footnote
1. Recorded by Muslim.--JZ
2. This translator was not able to find
this complete text in any of the hadith books available to him. It seems,
Allah knows best, that the Shaikh has combined two hadith in this reply.
(It could simply be a typographical error.) One hadith states, "The
believer with the most complete faith is the one with the best character.
And the best of you is the one who is best to his wives." This is an
authentic hadith recorded by al-Tirmidhi, Ahmad and others. The second
hadith states, "The best of you is the best to his wife and I am the best
to my wife." This was recorded by al-Tirmidhi and ibn Majah. It is also an
authentic hadith. See Muhammad Nasir al-Din al-Albani, Silsilat al-Ahadith
al-Sahiha (Beirut: al-Maktab al-Islami, 1979), vol. 1, hadith #284 and
285.-JZ
My Husband Does not Treat Me in a Good
and Proper Fashion
Question:
I have been married for about 25 years. I have numerous sons and
daughters. I always face difficulties from my husband. He humiliates me in
front of my children, close relatives and others. He never gives me any
credit. The only time I feel rest is when I leave the house, although he
does pray and he fears Allah. Please guide me to the best path I should
follow.
Response:
It is obligatory upon you to have patience
and to advise him to act in the best way. Remind him of Allah and the
Hereafter. Perhaps he will respond and return to what is correct. Perhaps
he will give up his evil behavior. If he does not, the sin is upon him and
you will get a great reward for your patience and bearing his harm. It is
sanctioned for you to supplicate for him in your prayer and at other
times, that Allah may guide him to what is correct, bless him with proper
behavior and protect you from his evil and the evil of others. You also
should take account of yourself and be steadfast in your faith. You should
also repent to Allah for whatever you have done in the past of evils and
mistakes with respect to the right of Allah, the right of your husband or
others' rights. Perhaps he has been given this control over you because of
some sin that you have committed. Allah has stated,
"And whatever of misfortune befalls you,
it is because of what your hands have earned. And He pardons much" (al-Shura
30).
There is nothing to keep you from asking
his father, mother, older brothers, any relative he respects or neighbors
to advise him and encourage him to treat you properly, in response to
Allah's statements,
"Live with them honorably" (al-Nisa
19).
Allah also says,
"And they (women) have rights similar to
those over them according to what is reasonable. But men have a degree [of
responsibility] over them" (al-Baqara 228).
May Allah improve your affairs, guide
your husband and return him to what is correct. May Allah also gather the
two of you together in goodness and guidance. He is the Generous, the
Noble.
Shaikh ibn Baz
My Husband Curses and Abuses Me
Question:
What is the legal ruling concerning seeking a divorce when proper
relations become an impossibility? This is due to the following reasons:
First, my husband is ignorant and he does not recognize any rights for me.
He curses me and my father and calls us Jews, Christians and Shia.
However, I was patient with his evil manners because of my child. But when
I became ill with arthritis, I no longer had the ability to bear his
behavior. I began to hate him a great deal, to the point that I cannot
stand even talking to him. I asked him for a divorce but he refused. Now I
have been living with him for six years with my children and he treats me
like a divorced woman or a woman who is not related to him. But he still
refuses divorce. I beg for your answer to my question.
Response:
If the situation is as you have just
described, there is nothing wrong in seeking divorce. There is no harm
also in you ransoming yourself by paying him some wealth in order for him
to divorce you. This is due to his improper behavior and wronging you by
evil speech. If you think it feasible, for the sake of your children and
your need for his maintenance as well as the children's, to be patient and
advise him to behave properly and ask Allah to guide him, there is great
reward and a good end. We ask Allah to guide him and make him firm in his
religion. This answer is assuming that he prays and does not curse the
religion. If he does not pray or if he curses the religion, he is a
disbeliever. Then it is not permissible for you to stay with him or allow
him control over you. This is because cursing and ridiculing the religion
is disbelief and straying. It is apostasy from Islam according to the
consensus of the scholars. This is based on Allah's statement,
"Say: Was it Allah, and His signs and His
Messenger that you were mocking? Make no excuse! You have disbelieved
after you had believed" (al-Tauba 65-66).
Also, abandoning the prayer is a greater
form of disbelief, even if a person does not deny its obligation,
according to the stronger opinion among the scholars. This is based on
what has been confirmed from the Prophet (peace be upon him) in Sahih
Muslim from Jabir ibn Abdullah that the Prophet (peace be upon him)
said,
"Between a man and disbelief and
polytheism is the abandoning of the prayer."
Also, Imam Ahmad and the compilers of the
Sunan recorded with a sahih chain from Buraida ibn al-Hasib that
the Prophet (peace be upon him) said,
"The covenant between us and them is the
prayer. Whoever abandons it has committed disbelief."
There are also other evidences from the
Quran and sunnah besides what we have mentioned.
Shaikh ibn Baz
A Woman Takes Money from Her Husband
without His Knowledge
Question:
My husband does not give me my expenses, neither for me nor for my
children. Sometimes, we take money from him without his knowledge. Is
there any sin upon us?
Response:
It is allowed for a woman to take wealth
from her husband without his knowledge to meet her and her children's
needs if he is not giving them what they are customarily entitled to. She
must take the money without extravagance or waste if he does not give her
what suffices her. This is based on what is recorded in Sahih
al-Bukhari and Sahih Muslim from Aisha who stated that Hind
bint Utbah came to the Prophet (peace be upon him) and said, "O Messenger
of Allah (peace be upon him), Abu Sufyan does not give me what is
sufficient for me or for my children." The Prophet (peace be upon him)
said,
"Take from his wealth according to what
is right and good which will suffice you and your child."
Shaikh ibn Baz
Obedience is in What is Right and Good
Question:
I married a man. After the marriage, he requested that I should not cover
my face in front of his brothers otherwise he would divorce me. What
should I do while I fear divorce?
Response:
It is not allowed for a man to be flexible
with respect to his wife and allow her to uncover her face in front o men.
It is not proper for him to be weak and give into his family to the point
that his wife uncovers her face in front of his brothers uncles,
brother-in-laws, cousins and others who are not mahram for her.
This is not allowed. She does not obey him in that matter as obedience is
only in what is good and right. In fact, she must wear hijab and
cover her face even if he divorces her. If he does divorce her, soon Allah
will provide her with someone better than him, Allah willing. Allah says
in the Quran,
"But if they separate [by divorce], Allah
will provide abundance for everyone of them from His Bounty" (al-Nisa
130).
It is also narrated that the Prophet
(peace be upon him) said,
"If someone abandons something for the
sake of Allah, Allah will replace it with something better than it."1
Allah says:
"And whosoever fears Allah and keeps his
duty to Him, He will make his matter easy for him." (al-Talaq 4)
It is not allowed for the husband to
threaten her with divorce if she wears hijab and follows those
guidelines that lead to chastity and modesty. We ask Allah for safety and
health.
Shaikh ibn Baz
Footnote
1. The Shaikh has presented this hadith
in such a way that it looks like he considers it weak. However, with a
different wording but the same meaning, the hadith is narrated by Ahmad
with a chain of trustworthy narrators. See Muhammad al-Sakhawi, al-Maqasidal-Hasana
(Beiru; Dar al-Kitab al-Arabi, 1985), p. 576.--JZ
If a Woman Advised Her Husband
Question:
If a woman advised her husband who is lazy with respect to performing the
prayers in the mosque and she shows her anger towards him, is she being
sinful because of his greater right over her?
Response:
There is no sin upon a woman if she advises
her husband when he performs something that Allah has forbidden, such as
being lazy with respect to performing the prayer with the congregation,
drinking alcohol or having entertainment during the night. In fact, she
will be rewarded. The advice should be in a good and kind way. In this
way, it will more likely be accepted and benefited from.
Shaikh ibn Baz
My Husband is Addicted to Smoking
Question:
My husband is addicted to smoking and is
afflicted with asthma. We have faced many problems between us from trying
to get him to quit. Five months ago, my husband prayed two rakats
to Allah and swore that he would not smoke again. Just one week after his
oath, he smoked again and the problems began between us again. I sought
divorce from him. However, he promised that he would not smoke again
forever. However, I have no trust in him whatsoever. What is your sound
opinion? What should he do as an expiation for his oath? What do you
advise me to do? May Allah reward you.
Response:
Smoking is an evil, forbidden act. It is very harmful. In Surah al-Maidah
of the Noble Book, Allah has said,
"They ask you what is lawful for them.
Say, 'Lawful unto you are the good, wholesome foods" (al-Maida 4).
In Surnh al-Araf, Allah has stated
in describing the Prophet Muhammad (peace be upon him)
"[He] who permits for them good things
and prohibits for them as unlawful all evil things" (al-Araf 157).
There is no doubt that smoking is one of
the evil, unwholesome things. It is obligatory upon your husband to stop
smoking and remain away from it in obedience to Allah and His Messenger
(peace be upon him). He must also avoid any cause of Allah's displeasure
and he must safeguard the well-being of his religion and health as well as
deal with you in a proper manner.
He must make an expiation for the vow he
broke. In addition to repenting to Allah due to his returning to smoking,
he must feed ten poor people or clothe them or free a believing slave. It
is sufficient for him to give them dinners or lunch or to give each a half
of sa' of the staple food of the land. Half of a sa' is
approximately one and a half kilograms.
I advise you not to seek divorce if he
prays, behaves well and gives up smoking. However, if he continues to
perform this sinful act, there is nothing to prevent you from seeking
divorce. We ask Allah for guidance and aid for a sincere repentance.
Shaikh ibn Baz
Psychological Conditions may Allow a
Wife to Prevent Her Husband
Question:
Is a woman sinful if she prevents her
husband when he desires her for sexual intercourse due to her
psychological state or due to an illness that is hurting her?
Response:
It is obligatory upon the wife to respond to
her husband if he calls her to his bed. However, if she is psychologically
ill and is not able to actively respond to his call or if she has a
physical illness, then in such cases it is not allowed for the husband to
call upon her. This is because the Prophet (peace be upon him) said,
"There is to be no harm done or
reciprocation of harm."1
He should either refrain or enjoy her
company in such a way that does not harm her.
Shaikh ibn Uthaimin
Footnote
1. Recorded by Ahmad, Malik and ibn Majah.
Al-Albani has graded it sahih. Al-Albani, Sahih al-Jami,
vol. 2, p. 1249.
Questions Related to Breast Feeding
Breast Feeding After Menopause is Treated the Same as Breast Feeding in
Earlier Years
Question:
What is the ruling concerning a woman who
has reached the age of menopause and she breast feeds a child five
sucklings or more during the first two years of that child's life. Does
this breast feeding make them illegal for each other [and all the other
ramifications], giving him a foster father even though the breast feeding
woman may be without a husband?
Response:
Breast feeding makes forbidden what blood
relations make forbidden. Therefore, the breast feeding mentioned in the
question, five sucklings in the first two years, makes the woman a [brest
feeding] mother to that child due to that breast feeding. This is based on
the generality of the Quranic verse,
"[Forbidden to you for marriage are] your
foster mother who gave you suck" (al-Nisa 23).
Even if the milk was produced after she
reached the age of menopause, the ruling is the same. If that woman was
married, the child would be her [foster] child and the son of the one whom
the milk is ascribed to. If she was not married, perhaps she was not
married and produced milk, then she is the [foster] mother of that child
and he has no foster father.
Do not consider it strange that one may
have a milking mother and not a foster father. Also, do not consider it
strange that one may have a foster father but no foster mother. An example
of the first case is where a woman gave two sucklings to a child, the milk
that was the result of her first husband. Then she separated from that
husband and married another after her waiting period expired. She becomes
pregnant and has a child from the second husband. She then suckles her
foster child again for the remainder of the suckling amount [with the milk
that is the result of a child with the second husband]. She now has become
that child's foster mother due to the five sucklings but he has no foster
father because he did not suckle at least five sucklings that were the
result of one man with the woman. As for the second case, this is where
the child has a foster father but no foster mother . An example is where a
man has two wives. One of them suckles the child twice and the other
suckles the child three times. In that case, he will be a foster child of
the husband since he was breast fed over five times from milk that was the
result of intercourse with him. But he will not have a foster mother
because neither the first nor the second woman suckled him the minimum
amount of times required.
Shaikh ibn Uthaimin
They are Your Maternal Uncles and
Aunts from Breast feeding
Question:
My mother was breast fed by a woman who had
co-wives. Are the children of those co-wives considered my brothers or
not?
Response:
That breast feeding woman is considered your
[foster] grandmother by virtue of her breast feeding your mother. Her
husband is the [foster] father of your mother and your maternal
grandfather. Therefore, her co-wives are treated the same as the wives of
your maternal grandfather. The co-wives' children are your maternal uncles
and aunts and the siblings of your mother. Since their father is your
grandfather, they are the children of your grandfather and are your
paternal aunts and uncles from breast feeding.
Shaikh ibn Jibreen
Questions Related to Divorce
Asking for Divorce Due to Need
Question:
My husband wants to marry a second wife and informed me of that. I
refused. My reasoning was that he is not in need of that since I have
given him children and fulfill his rights. So I said to him, "In that
case, divorce me." Am I in the right?
Response:
You do not have the right to prevent him
from marrying again no matter what your actions are toward him. He may
desire more children or he may feel that having only one wife does not
keep him completely chaste. In any case, the wife does not have the right
to keep him from marrying another. However, if she fears that she will
treat the other wife unfairly or she believes that she will not be able to
live with a co-wife, then she may seek divorce due to that need. It is not
allowed to seek a divorce without the presence of a necessity.
Shaikh ibn Jibreen
Impotence Permits One to Seek a
Divorce
Question:
A woman was married for many years and did
not have any children. After an examination, it was determined that the
problem was from her husband and it would be impossible for the two of
them to have children. Does she have the right to seek a divorce?
Response:
That woman has a right to ask for divorce
from her husband if it is shown that the infertility problem is from him
alone. If he divorces her, that is final. If he does not divorce her, a
judge may dissolve her marriage. This is because the woman has the
right to have children and many women do
not even get married except to have children. If the man she is married to
is impotent or sterile, she has the right to ask for divorce and have her
marriage dissolved. This is the stronger opinion among the scholars.
Shaikh ibn Uthaimin
I Do Not Love Him and I Want Him to
Divorce Me
Question:
My older brother married me off without my
approval. Even though, I stayed with my husband for six years. I am still
with him now and we do not have any children. However, I do not love him
and I would like for him to divorce me. But I heard a hadith whose meaning
is, "If a woman seeks a divorce due to no harm, she will not enter
Paradise." What is the solution?
Response:
Since you permitted the actions of your brother and went with your husband
without preventing it and then stayed with him for that lengthy period of
time, the marriage contract is valid. It is valid due to the implicit
permission given. However, since you have found that you find no happiness
or tranquillity with him, in fact, you have felt unhappiness and dislike
and fear that you may not fulfill his rights and you have not had any
child with him, due to those reasons, it is allowed for you to seek a
separation.
Shaikh ibn Jibreen
Ruling Concerning Divorcing a
Menstruating Woman and Its Legal Effect
Question:
A mother of two children was divorced by her husband but at the time of
the divorce she was not in a state of purity. However, she did not tell
her husband that until the time that they went to the judge. She hid that
information from him but not from her mother. The mother told her not to
tell the judge for, if she did, the judge would not pronounce the divorce.
Afterwards, she stayed with her family and then she wanted to be reunited
with her husband out of fear that her children would grow up lost and
un-cared for [since their father would not be present]. What is the ruling
concerning that divorce that took place while she was menstruating?
Response:
Divorce that takes place while the woman is
menstruating is disputed among the scholars. Indeed, the discussion over
it is quite lengthy. The question is whether it was a divorce that took
place or a divorce with no meaning to it whatsoever. The majority of the
scholars say that it is a divorce that takes place and has legal effect.
That is, it is considered a divorce but, at the same time, the person is
ordered to take her back and to not touch her until she becomes pure from
the menses and then gets her menses a second time. Then when she becomes
pure after that second period, he may either keep her or he may divorce
her. This is the approach of the majority of the scholars, including the
four Imams, Imams Ahmad, al Shafi'i, Malik and Abu Hanifah. However, the
strongest opinion, we feel, is the conclusion of Shaikh al-Islam ibn
Taimiya. This is that the divorce said during the menses does not take
place and has no legal effect. This is because it goes against what Allah
and His Messenger (peace be upon him) have ordered. The Prophet (peace be
upon him) has stated,
"Whoever does a deed that is not in
accord with our affair shall have it rejected."1
The evidence for the particular case of
the menstruating woman is the hadith of Abdullah ibn Umar. He had divorced
his wife when she was menstruating. The Prophet (peace be upon him) was
informed of that and he became angry. He said,
"Order him to return to her and then
leave her until she becomes pure and then has her menses again and then
becomes pure again. At that time, he may keep her or he may divorce her."2
The Prophet (peace be upon him) said,
"That is the period during which Allah
has ordered the women to be divorced."3
So the period in which Allah has ordered
women to be divorced is for her to be divorced while she is pure and not
having had sexual intercourse with her husband. If he divorces her while
she is menstruating, he did not divorce her according to the command of
Allah. Therefore, the act is rejected. The divorce that occurred to the
woman in this question, in our opinion, is a divorce that did not exist.
The woman is still under the marriage contract of her husband. It is
regardless of whether he knew that he divorced her while she was pure or
not pure. His knowledge is not taken into consideration. However, if he
knew that she was menstruating, he would be sinful and the divorce would
not take effect. If he was unaware of that fact, the divorce would not
have taken effect but there would be no sin upon the husband.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. Recorded by al-Bukhari and Muslim.--JZ
3. This is part of the previous
hadith.--JZ
Questions Related to the Waiting
Period (Iddah) and Mourning
What Must the Mourning Widow Abide By
Question:
What are the laws by which the widow whose
husband had just died must abide by?
Response:
The Hadith states what a mourning widow is prohibited from doing and what
she is requested to do.
First, she must remain in her house in
which she was living when her husband died. She remains therein until her
iddah (mourning period) comes to an end. This is four months and ten
days. Unless she is pregnant, wherein her mourning period ends when she
gives birth. Allah says in the Quran,
"For those who are pregnant, their
waiting period is until they deliver" (al-Talaq 4).
She does not leave the house except due
to need or necessity, such as visiting the hospital due to illness, buying
what she is in need of from the market, such as food or other items, if
she cannot find others to do such for her. Similarly, if the house is
destroyed, she leaves
it for another house. Finally, if she
does not find anyone who she knows close to her and she fears for her
safety, she may move due to that need.
Second, she may not wear any kind of
beautiful clothing, either yellow, green or other. She must wear clothing
which is not beautiful or attractive, regardless of whether it be black,
green or otherwise. The important aspect is that it is not beautiful or
attractive.
This is what the Prophet (peace be upon
him) ordered.
Third, she must not wear jewelry, either
gold, silver, diamonds, pearls or anything of that nature. This is
regardless if it be bracelets, chains or rings. She may not wear anything
of this nature until her mourning period is over.
Fourth, she must refrain from using
perfume. She cannot perfume herself with either incense or any other kind
of items that make the body smell good. The only exception to this is when
she cleanses herself after her period. In that case, there is no harm if
she applies some kind of incense.
Fifth, she should not apply kohl. She can
neither use kohl nor anything similar to kohl which is a beautification
for the face, a beautification that may be considered something that
attracts people. As for the normal beautification of using water and soap,
there is nothing wrong with that. But the kohl which is a beautification
of the eyes and other similar items that woman put on their faces are not
to be used.
These are the five items that a woman
must attend to when her husband dies.
However, there are many other acts that
the general masses believe or have fabricated concerning a mourning woman.
For example, they say that she cannot talk to anyone, she may not talk on
the phone, she can only take a shower once a week, she cannot walk
barefoot in her house, she cannot go out under the light of the moon, and
other superstitions that are simply false. There is no basis for any of
these. She may walk barefoot or with shoes in her house. She fulfills her
needs in the house, such as cooking her food and the food of her guests.
She may go out in the light of the moon on her roof 1 or in her
garden. She may wash herself whenever she wishes. She may speak to anyone
she wishes as long as it is not suspicious speech. She may shake hands
with women and men she is related to-- as for those men she is not related
to, she may not shake their hands. She may remove her head scarf if she is
not in the presence of men she is not related to.
However, she should not use henna or
saffron either on her clothing or in her coffee. This is because saffron
is a kind of perfume and it is not allowed for her to perfume herself. She
cannot be proposed to. One may indirectly make a statement intent to her
but a clear proposal is not allowed.
Shaikh ibn Baz
Footnote
1. Many of the houses in the Middle East
have gardens and meeting places on the rooftops.--JZ
Ruling Concerning Wearing a Watch
During the Mourning Period
Question:
Is it allowed for a woman to wear a watch to know what time it is and not
for the sake of beautification during her mourning period?
Response:
Yes. That is allowed for her due to he intention. However, if she even
avoids that, that would be best because it does resemble jewelry.
The Standing Committee
What is the Mourning Period of the
Pregnant Widow
Question:
The questioner states that his father's wife
is pregnant. Is her mourning period due to his father's death four months
and ten days or is it until she gives birth?
Response:
The conclusion of the study of the Committee is that her mourning period
is until she delivers.
The Standing Committee
Does the Elderly Woman Mourn and What
is the Ruling Concerning That
Question:
A man died and his wife was elderly, over
seventy years old, with little ability to think and no servant. He died
while she was still married to him. Does she have to go through the
mourning period like others? What is the wisdom behind such an act if
someone is old like her? Why then is it that the pregnant woman mourns
only until she gives birth, implying that the mourning period is just to
make certain that the woman is or is not pregnant? In a case like this
woman, that possibility is not present.
Response:
The woman mentioned in the question goes through the mourning period of
four months and ten days since she falls under the generality of Allah's
words,
'Those of you who die and leave wives
behind, they [the wives] shall wait for four months and ten days" (al-Baqara
234).
From the Shariah wisdom of the
waiting period and mourning even if the woman is old and could not
possibly be pregnant is: honoring the seriousness of the marriage
contract, raising the status and demonstrating the honorableness of the
marriage, and fulfilling the rights of the husband, and showing the
effects of one's loss by not beautifying or adorning oneself. Therefore,
her mourning in that case is more than her mourning in the case of the
death of a father or child. The ruling concerning a pregnant woman is
until she gives birth based on the generality of Allah's statement,
"For those who are pregnant, their
waiting period is until they deliver" (al-Talaq 4).
This verse particularizes the generality
of the other verse,
'Those of you who die and leave wives
behind, they [the wives] shall wait for four months and ten days" (al-Baqara
234).
A wisdom behind relating the end of the
waiting period to giving birth is that the pregnancy is the right of the
first husband. If she gets married after the first husband's death or
other [type of separation from him] and she is pregnant, then the second
husband may be mixing his sperm with another man's. This is not allowed
due to the statement of the Prophet (peace be upon him),
"It is not allowed for a Muslim man who
believes in Allah and the Hereafter to water what another has sown with
his water [that is, to have intercourse with a woman impregnated by
another man]."
This was recorded by Imam Ahmad, Abu
Dawud and ibn Hibban on the authority of Ruwaifi ibn Thabit al-Ansari.1
It is obligatory upon a Muslim to apply
the laws of the Shariah regardless of whether he knows the wisdom
behind then or not. He must have belief that Allah regulates what is best
and proper in His Law and His Decrees. However, if Allah blesses one with
the knowledge of the wisdom, then that is light upon light and goodness in
addition to goodness.
The Standing Committee
Footnote
1. According to Abdul Qadir al-Amaut,
this hadith is hasan. See his footnotes to Al-Mubarak ibn al-Atheer,
Jami al-Usul fi Ahadith al-Rasoot (Maktaba al-Halwani, 1972), vol.
8, p. 121.-JZ
May a Student Whose Husband Dies
Continue Her Studies During Her Mourning Period
Question:
A woman's husband died and now she must
observe the mourning-waiting period while she is a student. May she
continue her studies or not?
Response:
It is obligatory upon the widow to observe the waiting and mourning period
in the house she was living in when her husband died. This is for a period
of four months and ten days. She may not stay anywhere else but there. She
must avoid anything that beautifies her and makes her attractive,
including perfume, kohl, attractive clothing and so forth. It is allowed
for her to go out during the day if there is a need to do so. Therefore,
the student in question may go out to attend her classes due to the need
for such. However, she must do so while avoiding everything that a
mourning woman must avoid and which may attract men and attract them to
propose to her.
The Standing Committee
If a Woman's Husband Dies After the
Marriage Contract but Before Consummation, She Must Still Observe the
Waiting-Mourning Period
Question:
A man married a woman and died before consummation, does she still have to
observe the waiting mourning period?
Response:
The woman whose husband dies after the marriage contract yet before
consummation must still observe the waiting mourning period because simply
by the conclusion of the contract she becomes his wife and falls under the
command of the verse,
"Those of you who die and leave wives
behind, they [the wives] shall wait for four months and ten days" (al-Baqara
234).
She also falls under the hadith that
al-Bukhari and Muslim recorded in which the Messenger of Allah
(peace be upon him) said,
"It is not allowed for a woman to mourn
for a dead person for more than three days-- except if it is for her
husband, in which case it is for four months and ten days."
Ahmad and the compilers of the Sunan
recorded that the Messenger of Allah (peace be upon him) decreed
concerning Buru bint Washiq, a woman whose husband had died before
consummation, that she must observe the waiting period and that she was
entitled to inheritance from him.
The Standing Committee
Questions Related to Oaths and Vows
She Made a Vow to Fast but She Does Not Have the Ability to Do So
Question:
A woman vowed that if she gave birth to a
healthy baby and it lived for at least one year, she would then fast for a
year. Such did occur and the baby lived for more than a year. But she is
not able to perform the fast.
Response:
There is no doubt that to make a vow of obedience is an act of worship.
Allah has praised those who fulfill such vows. Allah says,
"They are those who fulfill their vows
and they fear a Day whose evil will be wide-spreading" (al-Insan 7).
It is confirmed that the Prophet (peace
be upon him) said,
'Whoever makes a vow to obey Allah should
obey Him. Whoever makes a vow to disobey Allah must not disobey Him"1
A man made a vow to sacrifice a camel at
a certain location. He came to the Prophet (peace be upon him) and the
Prophet (peace be upon him) asked him, "Was there an idol from the time of
Ignorance that was worshipped there?" He said, "No," He then said, "Was
there a celebration from their celebrations there?" He said, "No." So the
Prophet (peace be upon him) then said,
"Fulfill your oath. There is no
fulfilling of oaths that are disobedience to Allah or concerning something
that a human does not possess."2
The one who is asking the question
mentioned that she vowed to fast a whole year. Fasting a whole year is a
continuous type of fasting that is considered a type of permanent fasting
and permanent or continuous fasting is disliked. It is confirmed in the
Sahih that the Prophet (peace be upon him) said,
"Whoever performs a perpetual fast
neither fasted nor broke his fast."
There is no doubt that a disliked form of
worship is a type of disobedience to Allah. Therefore, one does not
fulfill an oath to perform such an act. Shaikh al-Islam ibn Taimiya said,
"If a person vows to perform an act of worship that is disliked, like
praying the entire night or fasting the entire day, it is not obligatory
to fulfill such an oath."
Therefore, the questioner must make an
expiation for the oath by feeding ten poor people with a half a sa
of dates or other common staple foods of the land. If she is not able to,
then she should fast three consecutive days.3
The Standing Committee
Footnote
Recorded by al-Bukhari.--JZ
2. Recorded by Abu Dawud. According to
al-Albani, it is sahih. Al-Albani. Sahih al-Jami, vol. I, p.
499.-JZ
3. For some reason they did not mention
the other options of clothing ten poor people or freeing a slave. Perhaps,
they did not consider these viable options if the person is not able to
feed ten poor people. Allah knows best.---JZ
Ruling Concerning Delaying the
Expiation for a Broken Oath
Question:
What is the ruling concerning delaying the expiation for a broken oath
after the condition that was stated was fulfilled. For example, if a
person said, "I vow to Allah to fast five days if I recover from my
illness," and then he recovers but delays his fasting of those days. Also
understand that he did not specify any time period. Does he have to fast
those five days consecutively? Does he have to make an expiation due to
his delay even though his intention was not to deny what he had vowed?
Response:
It is obligatory to fulfill one's oath of an
act of Worship, such as fasting, charity, itikaf, Hajj and reciting
the Quran. If the oath is conditional, such as upon becoming healthy or
returning from a journey, he should fulfill the vow as soon as possible.
If he delays it and then does it, there is no sin upon him for delaying
it. If he dies and he had yet to fulfill the vow, his heirs after him
should fulfill it. However, one should fulfill such vows as quickly as
possible so that the Muslim fulfills these obligations upon him.
Shaikh ibn Jibreen
I Made an Oath to Slaughter a Camel
and Not to Eat from It but I Ate From it
Question:
A woman and her children became ill and one
of her children died. She was in the hospital between being ill and
frightened, since she did not know if her children in her house were alive
or dead. In that situation, she said, "O my Lord, if I find my children in
my house alive, I will then slaughter a camel and not eat any of its meat.
I will also fast for your sake for one month." She did actually fast for
one month. She also slaughtered a camel but it happened that she ate part
of that meat. The question is whether the camel she sacrificed and from
whose meat she ate is sufficient or does she have to sacrifice another in
its place?
Response:
Since she made a vow to slaughter that camel
as charity for the sake of Allah and since such is obligatory then upon
her, since it was an oath of obedience to Allah, she must slaughter that
camel and give all of it for the sake of Allah. Since you mentioned that
she slaughtered it and ate part of its meat, it is not necessary for her
to slaughter another animal. It will be sufficient for her to buy an
amount of meat that she ate and give it in charity to the poor. Then she
would have fulfilled her oath, Allah willing.
Shaikh ibn Jibreen
Making a Vow is Disliked and
Fulfilling it is Obligatory
Question:
What is the Islamic Law's ruling concerning making vows? Is there any
punishment for not fulfilling a vow?
Response:
The Islamic Law's ruling concerning making vows is that it is disliked. It
is confirmed that the Prophet (peace be upon him) disapproved of making
vows. He stated,
"It does not bring about any good but it
just takes by it something from the stingy."1
That is, some people, when they get sick,
lose money in business or are afflicted, make an oath to give in charity,
sacrifice an animal or give away some wealth if their situation is
removed. They believe that Allah will not cure them or give them profits
unless they make such an oath. The Prophet (peace be upon him) has stated
that Allah's decree is not changed by any such thing but the stingy person
will not spend anything unless he makes such a vow. It is obligatory to
fulfill an oath if it is an oath to perform an act of worship, such as
prayer, fasting, charity or itikaf. It is not allowed to be
fulfilled if it were to do a sinful act, such as kill someone, fornicate,
drink alcohol, wrongfully take someone's wealth and so forth. The person
must then make an expiation for his oath which is to feed ten poor people
and so forth. However, he has the choice between fulfilling the oath or
making an expiation if his oath was to do something which is simply
permissible, such as eat something, drink something, wear something,
travel somewhere, say something and so forth. If his oath were something
to be done for sake of Allah by giving to the poor and oppressed, such as
food, slaughtering a sheep and so forth, he must give to the poor and
oppressed. If it were a specific good act of his body or wealth, such as
jihad, Hajj or Umra, then he must fulfill that oath. If he
specifically stated where it should go to, such as to mosques, books,
charitable organizations, then it is not allowed for him to give it to
anyone else.
Shaikh ibn Jibreen
Footnote
1. With this wording, it was recorded by
Muslim. In other narrations by al-Bukhari and others, it states that it
does not repel anything.--JZ
Ruling Concerning Changing to Whom
What is Vowed is to Be Given
Question:
Is it allowed for a person to change to whom what he has vowed is going to
go to after he finds that there are more deserving recipients and after he
had specifically stated what and to whom he was going to give?
Response:
Before I respond to that question, I would like to make some introductory
statements. A person should not make a vow, for vows are either disliked
or forbidden, as the Prophet has forbidden them. It is narrated that he
said,
"It does not bring about any good but it
just takes by it something from the stingy."1
The good that the one who makes a vow
expects is not the result of the vow. Many people, when they become ill,
make a vow that if Allah cures them they will do such and such. When
others lose something they vow that if Allah returns it to them they will
do such and such. If they become cured or find what they had lost, this
does not mean that it was the vow that brought about that result. In fact,
that is from Allah and Allah is more generous and noble than to lay down
the condition that the person has stated. Instead, you should ask Allah
directly to cure your illness or to bring back to you what you lost. But
vowing has no effect. In fact, many people who make such vows, when what
they desired comes about, become lazy when it comes to fulfilling their
vows and might even abandon it completely. This is very dangerous. Listen
to what Allah has said,
"And of them are some who made a covenant
with Allah (saying,) 'If He bestowed on us of His Bounty, we will
certainly give charity and will certainly be among those who
are righteous.' Then when He gave them of
His Bounty, they became niggardly and turned away averse. So He punished
them by putting hypocrisy into their hearts till the Day whereon they
shall meet Him, because they broke that [covenant with Allah] that they
had promised Him and because they used to tell lies" (al-Tauba 75-77).
Based on that, a believer should not make
vows. As for the response to the question, we say that if the person made
a vow for something in some place and then he found that another place is
better, closer to Allah and more beneficial to Allah's servants, then
there is no harm in him changing the direction of his vow in order to get
the anticipated better or more virtuous results. The evidence for that is
in the Hadith where a man came to the Prophet (peace be upon him) and
said, "O Messenger of Allah (peace be upon him) I made a vow to Allah that
if Allah conquers Makkah for you I would pray in Jerusalem." The Prophet
(peace be upon him) told him, "Pray here [instead]." The man repeated his
statement and the Prophet (peace be upon him) again told him, "Pray here."
This happened a third time so the Prophet (peace be upon him) said,
"Follow your own way then."2 This indicates that if a person
finds a better or more virtuous situation for his oath, he may change it
to the better situation. That is permissible.
Shaikh ibn Uthaimin
Footnote
1. With this wording, it was recorded by
Muslim. In other narrations by al-Bukhari and others, it states that it
does not repel anything.--JZ
2. Recorded by Ahmad, al-Darimi and Abu
Dawud. Al-Albani graded it sahih. Al-Albani, Sahih Sunan Abu
Dawud, vol. 2, p. 635.--JZ
Questions Related to Injurious Crimes
There is No Expiation Upon Her
Question:
A woman was breast feeding her child in the bed. She then left that child
to look after other children. She stayed with the other children until
they slept. She also was exhausted and slept with them. When she woke, she
found that the first baby cried a great deal and was being affected by the
crying. He was taken to the hospital and stayed there a number of days. He
then died because of that. The question is: Does that mother have to make
an expiation? If so, what is it?
Response:
If the events were as described in the
question, there is no expiation upon the mother of the child. This is
because she did not do anything that caused the child's death.
Shaikh ibn Baz
She Was Unaware of Her Young Child and
This Caused the Child to "Kill Herself"
Question:
A woman had a two year old daughter. She sat with her at a gathering which
had containers of coffee and tea. The child began to play and the mother
was looking in a different direction from the child in order to wash the
cups. Then, all of a sudden, the little girl got to the coffee thermos,
held it and spilled the cover over herself. The coffee was very hot. When
it spilled over the little girl, some of the coffee got to her internal
organs. After twenty four hours, the small girl died. The woman asks: Is
here any expiation upon her? What is the expiation?
Response:
The questioner knows best the complete
circumstances and events leading up to this incident. If she feels with
preponderance of thought that she was negligent in leaving the baby until
what happened, the mother is then the cause of that act and she must make
the expiation. The expiation is to free a slave. If she is not able to,
she must fast for two months consecutively.
The Standing Committee
Questions Related to Hijab,
Dress and Adornment
Ruling Concerning a Woman Uncovering
Her Face in Front of Her Husband's Relatives and a Boy Sleeping with His
Mother or Sister
Question:
Is it legally permissible for a woman to uncover in front of her husband's
brothers and cousins? Is it allowed for a boy to sleep in the same bed
with his mother or sister after he has reached the age of puberty?
Response:
First, the brothers and cousins of the husband are not mahram for
his wife simply because they are his brothers or cousins. Therefore, it is
not allowed for his wife to uncover in front of them what she cannot
uncover in front of non-mahram men. This is true even if they are
very pious and trustworthy. Allah has delineated whom a woman may expose
her beauty to in the verse,
"[Tell the believing women] not to reveal
their adornments except to their husbands, their fathers, their husband's
fathers, their sons, their husband's sons, their brothers or their
brother's sons, or their sister's sons, or their (Muslim) women or the
(female) slaves, or old male servants who lack vigor, or small children
who have no sense of the shame of sex" (al-Nur 31).
Therefore, neither the brothers of the
husband nor the children of the brothers of the husband nor the husband's
cousins are from that group, even though they are related to him. Allah
makes no distinction in this matter between pious people and others. This
is safer for the honor of people. It also blocks the road to sin and evil.
It is confirmed in authentic Hadith that the Prophet (peace be upon him)
was asked about the male in-laws1 and he said,
"The in-laws are death."2
The in-laws are the brother of the
husband and so forth. They are not mahram for the wife. A Muslim
must protect his religion and safeguard his honor.
Second, it is not allowed for male
children, if they have reached the age of puberty or are ten years old or
more, to sleep with their mothers or sisters in the same bedding or
mattress. This safeguards chastity and keeps the person away from
temptation. It also closes the door to evil. The Prophet (peace be upon
him) ordered that the children be separated in their bedding when they
reach the age of ten. He said,
"Order your children to pray when they
are seven years old. And spank them [to exhort them] to do it by the age
of ten and separate them in their bedding."3
Those who are not approaching the age of
puberty still must ask permission to enter upon their parents at three
times during the day. These are the times in which one is more likely to
be taking off his clothing and exposing the parts that are usually
covered. This has been stressed by them being called times of privacy.
Allah says in the Quran,
"O you who believe! Let your slaves and
those among you who have not come to the age of puberty ask permission
[before they come to your presence] on three occasions: before morning
prayer, and while you put off your clothes for the noonday [rest] and
after the Isha [Night] Prayer. [These] three times are times of privacy
for you. Other than those times there is no sin for you or for them to
move about, attending to each other. Thus Allah makes clear His signs to
you. And Allah is All-Knowing, All-Wise" (al-Nur 58).
However, those who are past the age of
puberty must seek permission to enter at all times of the day. Allah says,
"And when the children among you reach
the age of puberty, then let them (also) ask for permission, as those
senior to them (in age ask permission). Thus Allah makes clear His signs
for you. And Allah is Al-Knowing A-Wise" (al-Nur 59).
All of this is to avoid any kinds of
problems and temptations and to safeguard honors. It also brings an end to
the means that lead to evil.
As for the child who is less than ten
years old, it is permissible for him to sleep with his mother and sister
in their bedding if there is some need to look after him and if there is
no fear of temptation. They may also all sleep in the same area, in their
own bedding, if they are of the age of puberty if there is no fear of
temptation.
The Standing Committee
Footnote
1. Other than the husband's father or
sons.--JZ
2. Recorded by al-Bukhari and Muslim. It
implies that such close relations can easily lead to adultery which has
the death penalty.--JZ
3. Recorded by Abu Dawud and Ahmad. Al-Albani
has graded it hasan. Al-Albani, Sahih al-Jami, vol. 2, p. 1021.
It is Not Allowed for a Woman to Shake
the Hand of a Non-Mahram Man
Question:
Some tribes have customs that go against the pure Shariah. For
example, in some places it is customary for the guest to shake the hands
of the female host. If he does not do so, it will lead to lots of problems
and people will understand it in different ways. What is the best practice
to follow given those circumstances?
Response:
Shaking the hands of a woman for whom one is not mahram is not
allowed. This is based on what is confirmed from the Prophet (peace be
upon him) Who said, when the women were giving the pledge of allegiance to
him,
"I do not shake the hands of women."1
It is also confirmed that Aisha said, "By
Allah, the hand of the Messenger of Allah (peace be upon him) never
touched another woman [other than his wives]. He used to take their
pledges verbally only."2 Allah has said,
"Indeed in the Messenger of Allah you
have a good example to follow for him who hopes in [the meeting with]
Allah and the Last Day and remembers Allah much" (al-Ahzab 21).
Furthermore, shaking hands by women with
men that are not mahram is one of the means that leads to
temptation for both of them and it is obligatory to avoid it.
There is no harm in saying greetings
without shaking hands. Any speech of a questionable nature or soft speech
must be avoided. This is based on Allah's statement,
"O wives of the Prophet! You are not like
any other women. If you keep your duty [to Allah, then be not soft in
speech, lest he in whose heart is a disease should be moved with desire,
but speak in an honorable manner" (al-Ahzab 32).
During the time of the Prophet (peace be
upon him) the women would greet him and ask him questions that were
concerning them. This is also how the women used to ask the Companions of
the Prophet (peace be upon him) questions concerning matters of concern to
them.
There is no harm in women shaking hands
with mahram men, such as their fathers, paternal uncles, Maternal
Uncles and so forth.
Shaikh ibn Baz
Footnote
1. Recorded by Malik, Ahmad, al-Nasal,
al-Tirmidhi and ibn Majah. Al-Albani has graded it sahih. Al-Albani,
Sahih al-Jami, vol. 1, p. 494.
2. Recorded by al-Bukhari and Muslim.--JZ
Ruling Concerning Ridiculing a Woman
who Wears the Proper Hijab and Covers Her Face
Question:
What is the ruling concerning one who ridicules those who wear the proper
hijab and cover their faces and hands?
Response:
Whoever ridicules a Muslim woman or man for sticking to and applying the
teachings of Islam is a disbeliever. This is regardless of whether it is
concerning woman's hijab or any other matter of the Shariah. This
is based on the following narration from ibn Umar: At a gathering during
the Battle of Tabuk, one man said, "I have not seen anyone like our
Quranic readers who is more desirous of food, more lying in speech and
more cowardly when meeting the enemy." A man said, "You have lied and you
are a liar. I shall definitely tell the Messenger of Allah (peace be upon
him) about that." That news was conveyed to the Messenger of Allah and the
Quran was revealed. Abdullah ibn Umar added, "I saw the man holding on to
the bag of the camel of the Messenger of Allah and the dust was striking
him while he was saying, 'O Messenger of Allah, we were just joking and
playing. The Messenger of Allah (peace be upon him) was simply saying the
verse of the Quran],
"Was it Allah, and His Signs and His
Messenger you were mocking? Make no excuse, you have disbelieved after you
had believed. If We pardon some of you, We will punish others among you
because they were sinners" (al-Tauba 65-66).1
So ridiculing believers has been equated
with ridiculing Allah, His Signs and His Messenger.
The Standing Committee
Footnote
1. This narration may be found in al-Tabari
and numerous other books of tafseer. There are some problems with every
chain by which this and similar reports have been narrated. Muhammad
Ibrahim and Abdul Munim Ibrahim did not make any clear conclusion
regarding this report. However, based on supporting evidence, Alawi al-Saqaaf
and Muqbil alWadi concluded that it Is authentic. Allah knows best. See
Abdul Munim Ibrahim and Muhammad Ibrahim, Fath Dhi al-Jalaal fi
Takhreej Ahadeeth al-Dhilaal (Makkah: Maktaba Nazaar Mustafa
al-Baz, 1995), vol. 2, pp. 817-818; Alawi al-Saqaaf, Takhreej Ahadeeth
wa Athaar Kitaab fi Dhilaal al-Quraan li-Sayyid Qutb (Riyadh: Dar al-Hijra,
1991), p. 177; Muqbil bin Hadi al-Wadii, al-Sahih al-Musnad min Asbaab
al-Nuzool (al-Maktab al-Salafi, 1401 A.H.), p. 71.--JZ
The Hijab of a Young Girl
Question:
What is the ruling concerning the young girls who have not reached the age
of puberty? Is it allowed for them to go out without covering themselves?
Can they pray without wearing a head covering?
Response:
It is a must that their guardians bring them up and teach them the manners
of Islam. They should tell them not to go outside unless their bodies are
covered. This is in order to avoid any temptation and to get them used to
the virtuous manners so that they will not be a source of spreading evil.
They should be ordered to pray with head coverings. If they pray without
it, their prayers are sound. This is because the Prophet (peace be upon
him) said,
"Allah does not accept the prayer of a
female who has reached the age of puberty except if she is wearing a head
covering (khimaar)."
This was recorded by al-Tirmidhi, Ahmad,
Abu Dawud and ibn Majah.1
The Standing Committee
Footnote
1. According to al-Albani, this hadith is
sahih. Al-Albani, Sahih al-Jami, vol. 2, p. 1280.--JZ
Hijab of an Elderly Woman
Question:
Is it allowed for a woman advanced in age, say 70 or 90 years old, to
uncover her face in front of relatives who are not mahram?
Response:
Allah says,
"And as for women past child-bearing who
do not expect marriage, it is no sin upon them if they discard their
(outer) clothing in such a way as not to show their adornment. But to
refrain is better for them. And Allah is All-Hearer, All-Knower" (al-Nur
60).
So there is no harm if the menopausal
women who are not seeking marriage and are not displaying their adornments
uncover their faces in front of non-related men. However, for them to
remain covered is still better for Allah has said in the verse,
"But to refrain is better for them."
This is because some of them, when they
are seen, may be a source of temptation due to their beautiful faces even
though they are elderly and not displaying their adornments. However, if
she is going to be having adornments [such as make-up and jewelry], she
may not take off her outer covering. Having adornments includes
beautifying the face with kohl and so forth.
Shaikh ibn Baz
The Hijab of a Female Servant
Question:
Is it necessary for a female servant who
works in the house to wear hijab in front of her employer?
Response:
Yes, she must wear hijab in front of him and she may not display her
adornments in front of him. Also, it is forbidden for them to be in
private due to the generality of the evidences. This is because if she
does not wear hijab or she displays her adornments, she will be a source
of temptation for him. Similarly, being in private is an opportunity for
Satan to make them alluring and tempting.
Shaikh ibn Baz
A Muslim Woman Does Not Wear Hijab in
Front of Non-Muslim Women
Question:
We have non-Muslim female servants in our house. Is it obligatory upon us
to wear hijab in front of them? Is it allowed for me to give them my
clothes to wash and then I pray in them? Is it allowed for me to explain
the falsehood of their religion to them and to explain the distinguishing
features of our pure religion?
Response:
First, it is not obligatory to wear hijab in front of them. They are like
any other women according to the strongest of the two opinions among the
scholars. There is no harm in them washing your clothing or utensils.
However, it is obligatory to put an end to their contract because they
have not embraced Islam. This is because in the Arabian Peninsula it is
not allowed to have anyone except Muslims. Only Muslims may be hired in
this Peninsula, regardless if it be workers, servants or whatever,
regardless if they be men or women. This is because the Prophet (peace be
upon him) ordered that the polytheists be expelled from this Peninsula and
that there not be left two religions herein. This is because it was the
cradle of Islam and the place of the rise of the Message. It is not
allowed except for the religion of truth, the religion of Islam, to be
left in this Peninsula. May Allah grant Muslims the following of truth and
steadfastness in it. May Allah also guide the others to enter into Islam
and leave what goes against it.
Second, it is sanctioned for you to call
them to Islam and to explain to them its excellence. You may also show
them what is wrong with their religion and how it opposes the truth. Also
explain to them that the Law of Islam abrogates all previous laws. Tell
them that Islam is the religion of truth that Allah sent all of His
messengers with and by which were revealed the Books. Allah has said,
''Truly, the Religion in the sight of
Allah is Islam" (al-lmran 19).
Allah also says,
"And whoever seeks a religion other than
Islam, it will never be accepted of him and in the Hereafter he will be
one of the losers" (ali-Imran 85).
However, you have no right to speak about
that except on the basis of knowledge and understanding. Speaking about
Allah's religion without knowledge is a great evil. Allah has stated,
"Say: The things that my Lord has
forbidden are illicit acts, whether committed openly or secretly, sins [of
all kinds], un-righteous oppression, joining partners [in worship] with
Allah for which He has given no authority, and saying things about Allah
of which you have no knowledge" (al-Araf 33).
Allah has put the gravity of speaking
about Him without knowledge above all of the acts mentioned in the verse.
This indicates how greatly forbidden it is and what a great sin it is.
Allah also says,
"Say: This is my way, I invite unto Allah
with sure knowledge, I and whosoever follows me [must also invite with
sure knowledge]. Glorified be Allah. And I am not one of the idolaters"
(Yusuf 108).
In Surah al-Baqara, Allah states that
speaking about Allah without knowledge is one of the actions that is
ordered by Satan:
"O mankind! Eat of that which is lawful
and good on the Earth, and follow not the footsteps of Satan. Verily, he
is to you an open enemy. (Satan) commands you only what is evil and
sinful, and that you should say against Allah what you know not"
(al-Baqara 168-169).
I ask Allah for me and you support,
guidance and goodness.
Shaikh ibn Baz
Ruling Concerning Wearing Hijab in the
Presence of the Son-in-Law
Question:
Some women wear hijab in front of their
son-in-laws and they refuse to greet them by shaking their hands. Is this
allowed for them or not?
Response:
The son-in-law is a mahram for the
woman due to marriage. It is allowed for him to see of her what he can see
of his mother, sister, daughter and other mahram women. Covering
her face, hair, forearms and so forth from her son-in-law is a type of
extremism in the religion. Refusing to shake his hand when meeting him is
also a kind of extremism. That may lead to hard feelings and cutting off
of relations between them. Therefore, she should not be extreme in this
matter, unless she has some suspicion about him or she does not like the
way he looks at her. In that case, what she is doing is acceptable.
The Standing Committee
Ruling Concerning a Woman Riding with
a non-Mahram Chauffeur
Question:
What is the ruling concerning a woman riding
into town alone with a chauffeur who is not mahram to her? What is
the ruling concerning a group of women riding in a car with a driver who
is not mahram for them?
Response:
It is not allowed for a woman to ride alone with a driver and nobody else
present, as this is considered the same as being in privacy. It is
confirmed that the Messenger of Allah (peace be upon him) said,
"A man cannot be alone with a woman
unless with her is one of her male relatives (mahram)."1
The Prophet (peace be upon him) also
said,
"A man is never alone with a woman except
that Satan is the third."2
However, if another man or more is with
them or one or more other women is with them, then there is no harm in
that as long as there is no mom for any suspicious activity. It is no
longer considered privacy when there is a third or more present. This is
for cases other than traveling. As for traveling, a woman may not travel
except with a mahram. The Prophet (peace be upon him) has said,
"A woman does not travel except with a
mahram."
This was recorded by al-Bukhari and
Muslim. It makes no difference whether that traveling is by land, air or
sea.
Shaikh ibn Baz
Footnote
1. Recorded by Muslim.--JZ
2. Recorded by Ahmad and al-Tirmidhi. Al-Albani
says it is sahih. Al-
Albani, Sahih al-Jami, vol. 1, p.
234.-JZ
A Woman Does not Act as a Mahram
for Another Woman
Question:
Can a woman be considered a mahram
for a woman she is not related to for purposes of traveling or sitting
with others?
Response:
A woman cannot be a mahram for another. The one who is considered
mahram is a man that a woman cannot marry due to blood relations,
such as her father and her brother, or a man related to her due to
marriage, such as her husband, her father-in-law and her step-son, or a
man related due to breast feeding, such as her father from breast feeding
and so forth.
It is not allowed for a man to be in
private with a woman he is not related to nor can he travel with her. The
Prophet (peace be upon him) said,
"A woman does not travel except with a
mahram."
This was recorded by al-Bukhari and
Muslim. The Prophet (peace be upon him)
also said,
"A man is never alone with a woman except
that Satan is the third."
This was recorded by Imam Ahmad and
others from the hadith of Umar with a sahih chain.
Shaikh ibn Baz
Ruling Concerning Wearing Anklets
Question:
What is the ruling concerning wearing anklets in front of one's husband
only?
Response:
There is no harm in wearing such in front of
one's husband, women and mahram men. That is because it is a type
of jewelry that a woman wears on her legs.
Shaikh ibn Baz
Ruling Concerning a Woman Cutting Her
Hair
Question:
I hope you will help me concerning cutting
my hair from the front of it in a certain style wherein the hair sometimes
falls down over the eyebrows of a Muslim woman. Is this allowed or not?
May Allah reward you.
Response:
I do not know of anything [wrong] in cutting
a woman's hair. It is not allowed to shave all of it off. You cannot shave
off the hair of your head but you may shorten its length. I do not know of
anything wrong with that. However, that should be done in a good way that
is pleasing to you and your husband. You should agree upon how it is going
to be done. Also, it should not be in imitation of the disbelieving women.
If you leave it long, it makes it more difficult to wash it and tend to
it. If it is long or thick and a women cuts it short or layers it, there
is nothing wrong with that. Or she may cut part of it short to make
herself more beautiful to herself and her husband. I do not know of
anything wrong with that. However, one may not shave all of it off. This
is not allowed except in the case of some disease or problem.
Shaikh ibn Baz
Ruling Concerning Wearing a Wig
Question:
What is the ruling concerning a woman wearing a wig in order to beautify
herself for her husband?
Response:
Each spouse must beautify himself or herself
for the other, in a way that is pleasing to the other and strengthens the
feelings between the two. However, this must be done in a way that is
within the limits of the Shariah and is not forbidden. The
wearing of a wig is something that began
among non-Muslim women and became a popular way for them to beautify
themselves. If a Muslim woman wears one and beautifies herself with it,
even if just for her husband, she is imitating the disbelieving women and
the Prophet has forbidden that. He said,
"Whoever imitates a people is one of
them."1
Furthermore, it takes on the same ruling
as "artificially adding hair o one's hair". The Prophet (peace be upon
him) has forbidden that act and cursed the one who did such.2
The Standing Committee
Footnote
Ruling Concerning Shortening Eyebrows,
Letting Fingernails Grow Long and Using Nail Polish
Question:
(1) What is the ruling concerning shortening extra eyebrow hairs?
(2) What is the ruling concerning letting
fingernails grow long and putting on finger nail polish, given that I make
ablution before putting them on and it stays for twenty-four hours and
then remove it?
(3) Is it allowed for a woman to wear
hijab without covering her face when she travels abroad?
Response:
(1) It is not allowed to remove or shorten
eyebrow hairs. It is confirmed that the Prophet (peace be upon him) cursed
the one who has them removed and the one who removed them. The scholars
have stated that the hadith is in reference to those who remove eyebrow
hairs.
(2) Letting the fingernails grow is
something that goes against the sunnah of the Prophet (peace be upon him).
He said,
"From the acts of nature are five:
circumcision, removing pubic hairs, trimming the mustache, cutting the
nails and plucking the hair from under the armpits."1
It is not allowed to leave them for more
than forty nights. This is based on the Hadith of Anas who said, "The
Messenger of Allah set a time limit for us for trimming the mustache,
trimming nails, removing armpit hairs and removing pubic hairs. They
cannot be left for more than forty nights."2 Letting them grow
long resembles animals and some of the disbelievers.
As for nail polish, it is better to avoid
it. One must remove it when making ablution since it prevents water from
reaching the nails.
(3) It is obligatory for women to wear
hijab in front of non mahram men both inside and outside of the
country. Allah has said,
"And when you ask them, ask them from
behind a screen, that is proper for your hearts and for their hearts"
(al-Ahzab 53).
This verse refers to the face and the
rest of the body. In fact, the face is the distinguishing part of the
woman and it is her most alluring aspect. Allah also says,
"O Prophet! Tell your wives and your
daughters and the women of the believers to draw their cloaks (veils) all
over their bodies. That will be better, that they should be known (as free
respectable women) so as not to be annoyed. And Allah is Ever
Oft-Forgiving, Most Merciful" (al-Ahzab 59).
Another verse states,
"[Tell the believing women] not to reveal
their adornments except to their husbands, their fathers, their husband's
fathers," (al-Nur 31).
This verse indicates that hijab is
obligatory upon a woman both inside and outside of the country, in front
of the Muslims and the non-Muslims. It is not allowed for any woman who
believes in Allah and the Hereafter to be lax in this matter as such is an
act of disobedience to Allah and His Messengers. Furthermore, it leads
temptation regardless if it be in or outside the country.
Shaikh ibn Baz
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. Recorded by Muslim--JZ
Ruling Concerning Circular Shaped Gold
Jewelry
Question:
What is the ruling concerning circular shaped gold jewelry?1
Response:
It is permissible for women to wear either circular shaped or non-circular
shaped gold jewelry. This is based on the general meaning of the verse,
"[Do they then like for Allah] a creature
who is brought up in adornments [wearing silk and gold ornaments, i.e.,
women] and in dispute cannot make herself clear?"
(al-Zukhruf 18).
Allah has mentioned that wearing jewelry
is a characteristic of women. This is general and covers gold as well as
other jewelry. Furthermore, Ahmad, Abu Dawud and al-Nasai record with a
good chain from the Leader of the Faithful Ali ibn Abu Talib that the
Prophet (peace be upon him) took silk in his right hand and gold in his
left and then said,
"These two are forbidden for the males of
my Nation."
In the narration by ibn Majah, it ends,
"And permissible for its women."
Also, Ahmad, al-Nasai, al-Tirmidhi-- who
said it is sahih-- Abu Dawud, al-Hakim-- who also called it
sahih-- al-Tabarani and ibn Hazm- who again said it is sahih--
all record from Abu Musa al-Ashari that the Prophet (peace be upon him)
said,
"Gold and silk have been made permissible
for the females of my Nation and forbidden for its males."
Shaikh ibn Baz
Footnote
1. This question may sound strange at
first glance. However, the obvious reason behind it is that some scholars
are of the opinion that such jewelry is not allowed for women although
women may wear gold jewelry of other shapes.-JZ
Ruling Concerning High-Heeled Shoes
Question:
What is the Islamic ruling concerning
wearing high-heeled shoes?
Response:
The least that can be said is that it is disliked. First, it is a kind of
deception because it makes the woman look taller than she is. Second, it
is dangerous for the woman because it is easy to fall in them. Third, it
has negative health consequences as the doctors have concluded.
Shaikh ibn Baz
Ruling Concerning Women Using Incens1
when They are Going to the Mosque
Question:
During Ramadhan, some women use incense in
the mosque. We advised them to stop but to no avail. We want from you,
dear Shaikh, to make this issue clear to them and to us.
Response:
It is not allowed for women to use incense
when they go out to the mosque or inside the mosque. This is because they
become a temptation, then, when they return to their homes. It has been
authentically reported from the Prophet (peace be upon him) that he
prohibited women from using any kind of perfume when leaving their house
to go to the mosque. He said,
"Any woman who has incense over her
should not attend the Isha Prayer with us."2
The same applies to them using such
fragrances in the mosque because then they go outside to the market while
being scented. The same is the ruling for their using it when they go some
place other than the mosque.
Shaikh ibn Baz
Footnote
1. In many parts of the Middle East, the
burning incense is passed around among the people and its scent gets
clearly and noticeably attached to the clothing, skin, beard and so forth.
This is the kind of incense use that is being described here. If the
incense is used in a room and there is no lingering smell upon the
clothing or person of a woman, then there is no harm in her using it.--JZ
2. Recorded by Muslim.--JZ
Verily, Allah is Beautiful and He
Loves Beauty
Question:
My dear friend is a very good person, applying her religion and loving to
do what is good. However, she has one thing about her: She always loves to
be distinguished from her friends. For example, in her dress, she likes to
be different from the others, while being properly covered, of course. She
does not want anyone to be like her. It is so bad that if she finds out
that one of her friends has bought the same outfit she has, she will never
wear it again. The same is true for how she dresses her children and with
respect to their furniture. She cannot stand to see anyone else having the
same thing she has. However, at the same time, she is not envious against
anyone nor does she wish that others would not have such bounties, even if
it is more beautiful than what she possesses. The only thing she cares
about is to be different from the others. Is this envy or arrogance, as we
dislike this characteristic of her very much?
Response:
I do not know what is in the heart of that lady that makes her behave in
that way. If it is envy, it is forbidden. But envy implies wishing that
others would lose the bounty they possess and even working to destroy it.
She does not do that. If it is arrogance and having an aversion for others
sharing with her, then it is also forbidden. But the arrogance that is
blameworthy is to reject the truth and look down upon people, that is, be
little them. It does not include liking good clothes for oneself. Verily,
Allah is beautiful and He loves beauty. Perhaps she simply likes to be
different from others and have notoriety in her appearance. So one must
look to see what is the cause for that. This might just be part of her
character that sets in the hearts of some people without there being a
forbidden cause behind it. Allah knows best.
Shaikh ibn Jibreen
No Harm in the Presence of a Blind Man
Question:
Is it allowed for a woman to uncover her
face in the presence of a blind man? If she cannot uncover her face, what
is the legal reason preventing her to do so?
Response:
The correct opinion is that there is no harm
in a woman uncovering her face in the presence of a blind man. A woman is
ordered to cover herself in front of those who can see her in order for no
temptation to arise. A blind man cannot see what is in front of him and he
cannot look at what will excite him in a woman, nor is he conscious of it.
There is the hadith that is recorded by al-Tirmidhi, who called it
sahih, concerning the story of ibn Umm Maktum, where the Prophet
(peace be upon him) [told Umm Salama and Maimuna] to wear hijab in front
of him. [When they asked about it] he said,
"Are you two blind? Do you not see him?"
However, this hadith is considered weak
by some scholars. Even assuming it is authentic, it is concerned with the
woman looking at the man. Women are also ordered to lower their gaze and
it is not allowed for a woman to look at a man if her desires may be
stirred, regardless of whether he be blind or seeing. In fact, she should
not, in that case, even look at pictures in the newspapers or in the
movies if such may occur.
Shaikh ibn Jibreen
A Muslim Woman May Uncover Her Hair in
Front of Non-Muslim Women
Question:
Is it allowed for a Muslim woman to uncover her hair in front of
non-Muslim women, especially if she describes the Muslim women to her male
non-Muslim relatives?
Response:
This question revolves around a difference of opinion concerning the
interpretation of the verse:
"Tell the believing women to lower their
gaze and protect their private parts and not to show off their adornments
except that which is apparent and to draw their veils over necks and
bosoms and not to reveal their adornments except to their husbands, their
fathers, their husband's fathers, their sons, their husband's sons, their
brothers or their brother's sons, or their sister's sons, or their women
or the (female) slaves, or old male servants who lack vigor, or small
children who have no sense of the shame of sex" (al-Nur 31).
There is a difference of opinion
concerning the referent of the pronoun in the phrase, "their women." Some
say that it refers to the class of women as a whole. Some say that it
refers to the described women only, that is, the believing women.
According to the first opinion, a woman may uncover her face and hands in
front f a non-Muslim woman. According to the second opinion, a Muslim
woman may not do so. I am more inclined to the first pinion and believe it
is more likely to be correct. That is because then a woman is in the
presence of a another woman, it makes no difference if that woman is a
Muslim or not, as long as there is no kind of temptation involved.
However, if one fears something of that nature, such as the woman
describing the Muslim women to her male relatives, then one must avoid
such a cause and then the woman should not uncover her face or any part of
her body in front of such a woman. This is true regardless of whether that
troublesome woman is a Muslim or a non-Muslim.
Shaikh ibn Uthaimin
Ruling Concerning Wearing a Face Veil
Question:
What is the ruling concerning women wearing clothing that has written on
it verses of the Quran or statements like, 'There is no God except Allah,
Muhammad is the Messenger of Allah"? What is the Islamic ruling concerning
wearing a burqa'?
Response:
There is nothing wrong with wearing such clothing. However, one must make
sure that there is no sense of disrespect or disdain shown to what is
written. For example, she should not sleep in it or sit upon the part in
which any of the names of Allah is written. She also should not wear it
into the bathroom. If she is in need of that clothing for such purposes,
she should first wipe away the respected names on it and then she may use
it.
A burqa' is a type of face veil
that opens for the eyes to look out from. This is allowed and there is
nothing wrong with it except when one is in the state of ihram [for the
Hajj or Umra]. The Prophet (peace be upon him) said,
"Women are not to wear the face veil (niqaab)."1
This refers to the one performing the
pilgrimage. She is not to wear a face veil (niqaab) which is the
same as a burqa'. This indicates that such is permissible for the
woman who is not making the Hajj. However, it is not allowed to widen the
open space for the eyes, such that the nose and eyebrows become visible,
for example. In this way, she becomes a temptation for those who see her.
In addition, one must wear above the burqa', a light head covering
that does not prevent one from seeing and which will cover the rest of the
face that is left uncovered by the face veil.
Shaikh ibn Jibreen
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
The Wife of the Maternal Uncle is not
Mahram
Question:
Some of the older women believe that it is allowed for young men to sit
with the wives of their maternal uncles and treat them like their own
aunts. They say, "You accept our uncles but do not accept your aunts!" I
have tried to convince them that they are wrong and that the verse is
clear about who and who is not mahram. I could not convince them.
Could you say something to them?
Response:
There is no doubt that the wife of the
maternal uncle is not mahram for the nephew. It is permissible for
the nephew to marry her if they should be separated. Therefore, it is not
allowed for her to appear in front of him with her face uncovered. It is
also not allowed for the two of them to be in private or for him to look
at what she must cover, such as her face and her beauty. He is not
mentioned among the mahram in the verse of the Quran,
"[Tell the believing women] not to reveal
their adornments except to their husbands, their fathers, their husband's
fathers," (al-Nur 31).
She is not mentioned along with those
that he cannot marry in this verse,
"Forbidden to you (for marriage) are:
your mothers..." (al-Nisa 23).
Therefore, the belief that they are
mahram has no basis to it and me must avoid it.
Shaikh ibn Jibreen
Ruling Concerning Wearing Light
Colored Clothing, such as White or Yellow and Ruling Concerning Wearing
Short Dresses
Question:
What is the ruling concerning wearing light colored clothing, such as
yellow, white or red, but which covers the body? What is the ruling
concerning wearing short clothing that expose the legs?
Response:
It is allowed for a woman to wear whatever clothing is normal for the
women to wear, as long as it is not something to be specifically
recognized as that for men. In that case, a woman should not wear it as
the Prophet (peace be upon him) cursed the women who imitate men and
vice-versa.
A woman must wear clothing that covers
her entire body if she is in the presence of men she is not related to.
She may not uncover anything of her body to them, not her face, hands or
feet except in cases of need, such as handing or taking something and so
forth. She also cannot wear tight clothing that shows her body shape or
the size of parts of her body, such as her breasts, shoulders, chest,
buttocks and so forth. One must also bring up
one's children accustomed to wearing
long, flowing garments. If a child grows up accustomed to something, it is
very difficult to get them away from it when they get older. If the dress
is short, it may show the attractiveness of her body and shows to men what
will be temptation or cause of temptation for them. There is no harm if a
woman, in her house and in the presence of her relatives, wears a short
dress due to some need, even if it shows her shins or upper arm, as women
usually wear when they have to work.
Shaikh ibn Jibreen
Fear and Obey Allah as Much as You are
Able
Question:
I am a young girl in a very perplexing situation. I live with my family
that has some very strange, distorted ideas. I used to wear hijab. I found
great opposition and ridicule from my family. It reached the point that
they physically beat me and prevented me from leaving my house. They
forced me to take off the hijab and simply wear a long cloak but with my
face uncovered. What should I do? Should I leave the house although
untrustworthy people are many?
Response:
This question involves two basic issues.
The family that did such an evil to this
young lady have to be one of two cases: either they are ignorant of the
truth or they are arrogantly refusing to follow the truth. This is very
vicious and unruly behavior. They have no right to behave this way. Hijab
is not something improper or ill-mannered. Humans are free within the
limits of the Shariah.
If they did not know that hijab is
obligatory upon the woman, they must be taught that. They must be taught
that it is obligatory according to the Quran and sunnah. However, if they
were knowledgeable but simply arrogantly refused to submit, then the crime
is even greater. As a poet once said, "If you were unaware, it is a great
misfortune. But if you were aware, then the misfortune is even greater."
The second issue is with respect to this
young lady. We say to her that it is obligatory upon her to obey and fear
Allah as much as she is able to. If she is able to wear hijab without her
family noticing that, she should do so. However, if they beat her or force
her to take it off, there is no sin upon her. Allah has said,
"Whoever disbelieved in Allah after his
belief, except him who is forced thereto and whose heart is at rest with
Faith-but such as open their breasts to disbelief, on them is Wrath from
Allah and theirs will be a great torment" (al-Nahl 106).
Another verse states,
"There is no sin for you if you make a
mistake therein, except in regard to what your hearts deliberately
intended. And Allah is Ever Oft-Forgiving, Most Merciful"
(al-Ahzab 5).
But fear and obey Allah to the best of
your ability. If your family does not understand the wisdom behind the
obligation of hijab, say to them: It is obligatory upon the believer to
submit to any order from Allah and His Messenger, regardless if they do or
don't understand the wisdom behind it. This is because the act of
submission itself is an act of wisdom. Allah says,
"It is not for a believer, man or woman,
when Allah and His Messenger have decreed a matter that they should have
any option in their decision. And whosoever disobeys Allah and His
Messenger, he has indeed strayed in a plain error" (al-Ahzab 36).
When Aisha was asked about the situation
of the menstruating woman, why she makes up her fasts but not her prayers,
she answered, "That happened to us during the time of the Messenger of
Allah (peace be upon him) and we were ordered to make up our fasts and we
were not ordered to make up our prayers." Hence, she equated the order as
being the wisdom in itself. Even given that, the wisdom behind the hijab
is very clear as a woman displaying her beauty is a source of temptation.
When temptation occurs, sin and lewdness occur. If sin and lewdness
spread, that means that destruction and ruin are on the way.
Shaikh ibn Uthaimin
Ruling Concerning Wearing Gloves
Question:
Is wearing socks or gloves on the hands in order to cover them an
innovation or is it permissible? Is it forbidden for a non-mahram
male to see a woman's hand if there is no adornment on it? Is it
permissible for one spouse to prevent the other from fulfilling his or her
natural right [to sexual intercourse] for a lengthy period of time without
any acceptable Shariah excuse?
Response:
It is obligatory upon a woman to wear
whatever covers her body and private parts, especially if she is going out
to the market or some place similar. Therefore, she may wear socks over
her feet and gloves over her hands so that nothing that could be a
temptation may be seen of her. However, exposing the hand without a glove
on it is permissible if there is some need, as long as the hand is not
adorned with dye, jewelry or anything of that nature. This is the case
since hands almost all look alike among the people.
There is no doubt that there is a
psychological need for sexual contact between the two spouses. Usually,
the wants of the two differ, based on different levels of desire between
the man and the woman. Usually the man's desire is stronger. Therefore, he
is usually the one desiring the act more. In fact, many wives complain
about their husbands and the extent to which they desire sexual contact,
to the point that it harms the woman.
As for avoiding such contact for a long
time, this is not allowed. The woman has a right to have her needs
fulfilled. The most that a woman can be asked to be patient for is four
months. Therefore, the desires and needs of both should be met. The
desires, abilities and shortcomings of both parties should be taken into
consideration without either party being harmed.
Shaikh ibn Jibreen
Short Dresses for Young Children
Question:
Some women, may Allah guide them, dress their young daughters in short
dresses that display the shins. When we advise those women, they answer,
"We used to wear those when we were young and they did not cause us any
harm when we got older." What is your opinion of that?
Response:
I am of the opinion that a person should not
dress his daughter in such clothing while she is young. This is because if
she grows accustomed to it, she will stick with it and she will consider
it a light matter. However, if you trained her properly to be bashful when
she was young, she would continue in that proper manner when she gets
older. I advise my Muslim sisters to leave the dress of the foreigners who
are the enemies of the religion and to bring up their children wearing
clothes that cover their bodies and to teach them modesty, for modesty is
part of faith.
Shaikh ibn Uthaimin
Uncovering the Hand and Foot
Question:
Is it allowed for me to uncover my hand only in front of my
brother-in-law? Is the ruling different if my husband is also present?
Response:
The woman should cover all of herself in front of non-mahram men,
even if it be a husband's brother, sister's husband, cousin or others, and
regardless if it be in the presence of mahram men or not. That is
to cover her beauty and the cause of temptation, be it her face, arms,
shin, chest and so forth. As for the hand or foot, apparently, it is
allowed to show them for some need, such as when giving something to
someone or receiving something and so forth. However, if one fears some
kind of temptation, then they must remain covered. For example, that would
be the case if a woman notices a non-related man gazing at a woman and not
moving his eyes from her. This also means that mixing or sitting with non-mahram
men is also forbidden if one fears any harmful consequences. Allah knows
best.
Shaikh ibn Jibreen
Ruling Concerning Buying and
Possessing Fashion Magazines
Question:
What is the ruling concerning fashion magazines, like Burda, in
order to benefit from them concerning new women's fashions and
accessories. What is the ruling concerning keeping them after one has
already benefited from them while they are filled with pictures of women?
Response:
There is no doubt that buying magazines that just contain pictures is
forbidden. This is because possessing pictures is forbidden, based on the
statement of the Messenger of Allah (peace be upon him)
"The angels do not enter a house which
contains pictures."1
When the Prophet (peace be upon him) saw
a picture on a cushion with Aisha, he stood and did not enter the room.
His dislike could be seen on his face. Those fashion magazines must be
looked into to see what they contain as not every fashion is permissible.
The fashions might be such that they show the woman's body, due to their
tightness or for other reasons. The fashions could be the dresses of the
disbelievers that are particular to them. Imitating the disbelievers is
forbidden, since the Prophet (peace be upon him) said,
"Whoever imitates a people is one of
them."2
I advise my Muslim brothers in general
and my Muslim sisters in particular to avoid those fashions as either they
are imitation of non-Muslims or they display what the woman should be
concealing. If women follow every new fashion, then it means, in general,
that our customs that have come from our religion will be changed for
customs that have been taken from non-Muslims.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. Recorded by Abu Dawud. Al-Albani has
graded it sahih. Al-Albani, Sahih al-Jami, vol. 2, p.
1058.--JZ
The Islamic Hijab
Question:
What is the Islamic hijab?
Response:
The Islamic hijab is for the women to cover
everything that is forbidden for her to expose. That is, she covers
everything that she must cover. The first of those bodily parts that she
must cover is her face. It is the source of temptation and the source of
people desiring her. Therefore, the woman must cover her face in front of
those men that are not mahram. As for those of who claim that the
Islamic hijab is to cover the head, shoulders, back, feet, shin and
forearms while allowing her to uncover her face and hands, this is a very
amazing claim. This is because it is well-known that the source of
temptation and looking is the face. How can one say that the Shariah
does not allow the exposure of the foot of the woman while it allows her
to uncover her face? It is not possible that there could be in the
Esteemed, Wise and Noble Shariah a contradiction. Yet everyone
knows that the temptation from uncovering the face is much greater than
the temptation that results from the uncovering of the feet. Everyone also
knows that the most sought after aspect of the woman for men is the face.
If you told a prospective groom that a woman's face is ugly but her feet
are beautiful, he would not propose to such a woman. However, if you told
him that her face was beautiful but her hands, palms, or shins were less
than beautiful, he would still propose to her. From this one can conclude
that the face is the first thing that must be covered. There are also
evidences from the Book of Allah and the sunnah of our Prophet (peace be
upon him). There are also statements from the Companions, the leading
Imams and the great scholars of Islam that indicate that it is obligatory
for the woman to cover all of her body in the presence of non-mahram
men. This obviously indicates that it is obligatory upon the woman to
cover her face in front of such men. However, this is not the place to
quote all those authorities. And Allah knows best.
Shaikh ibn Uthaimin
Ruling Concerning Wearing Ankle
Bracelets
Question:
What is the ruling concerning wearing ankle bracelets as a type of
beautification?
Response:
It is allowed to wear ankle bracelets for beautification. However, one is
not allowed to shake them in the presence of non-mahram men in
order to alert them to such jewelry. Allah has said,
"And let them [women] not stamp their
feet so as to reveal what they hide of their adornment" (al-Nur 31).
Shaikh ibn Jibreen
Removing the Head Covering
Question:
I have a skin disease on my head. The doctor
told me to remove the head covering that I wear on my head and that is
truly harming me at the present time. Do I have the right to do that? What
shall I do?
Response:
Yes, you have the right to remove your head covering from your head if you
are not in the presence of non-mahram men, such as when you are
with your husband, mahram men or women only with no men present.
However, when you go to the marketplace or in the presence of non-mahram
men, it is obligatory upon you to cover your head and your face as well
the rest of your body.1
Shaikh ibn Uthaimin
Footnote
1. May Allah reward Shaikh ibn Uthaimin
for his efforts for the sake of Allah. On this particular point, however,
it seems that he has ignored the law of necessity. If the action is truly
harming the woman, then it is difficult to side along with ibn Uthaimin's
response to this question. Perhaps, it would have been best to reply that
this sister should look for other ways by which she may cover herself and,
at the same time, not cause herself any physical harm. Allah knows best.--JZ
First, Make Your Wife Stick to the
Verse
Question:
I am married to a woman who wears, praise to
Allah, hijab. However, as is the custom in my country, she does not
wear hijab in front of her sister's husband and her sister does not
wear hijab in my presence. This is the custom. Furthermore, my wife
does
not wear hijab in the presence of
my brother or her cousins. Does this go against the Shariah and
religion? What can I do while it has become the custom in my country not
to wear hijab in the presence of those people that I mentioned. If I tell
my wife to wear hijab in front of those people, she will accuse me of not
trusting her and being suspicious about her and so forth.
Response:
All of those groups of men that you mentioned in the question are not
mahram for her. It is not allowed for her to uncover her face and
beauty in front of them. Allah has only allowed her to uncover in front of
the mahram men mentioned in the verse in surah al-Nur,
"[Tell the believing women] not to reveal
their adornments except to their husbands, their fathers ," (al-Nur
31).
First, you should convince your wife that
it is forbidden to uncover her face in front of non-mahram men.
Make her abide by that even if it goes against the customs of your people
and even if she makes accusations against you. You should also make this
point clear to your close relatives that you mentioned, that is, the
brethren of the husband, the husband of the sister, the cousins and so
forth. All of them are non-mahram and they all may marry her if she
gets divorced.
Shaikh ibn Jibreen
May I Request My Husband to get
Independent Living Quarters?
Question:
My husband's brother wanted to get married and live with us in our house.
I do not uncover my face in front of him nor do I sit with him nor have I
ever seen him. He then did get married. Due to the difficult circumstances
that this leads to, would my requesting from my husband independent living
quarters be considered a type of causing separation between two brothers?
Would that be forbidden or not? You should also know that my husband also
feels that such would be best but it is my husband's mother, who lives
with us, who wants them all to be together.
Response:
In that situation, if the women are completely wearing hijab and there is
no cases of privacy [with the other's husband], then staying together
would be best in order to please the mother of the two husbands. However,
if that is not the case, then it would be best to live separately. [Living
separately would be better] if, for example, one of the woman is lax and
uncovers herself in front of her brother-in-law or she stays alone with
him in the house. [Similarly, separation would be best] if one of the
husbands is not to be trusted with respect to the wife of his brother.
That is, he follows her and tries to get
an opportunity to see her, enters upon her without asking permission
first, tries to see what is under her clothing and so forth. In that case,
it would be best to seek independent living quarters in order to escape
from the tightness and possible problems.
Shaikh ibn Jibreen
Uncovering One's Face in Front of the
Husband's "Foster Father"
Question:
What is the ruling concerning a woman uncovering her face in front of her
husband's "foster father" [that the husband of the woman who breast fed
her husband]?
Response:
It is not allowed for a woman to uncover her face in the presence of her
husband's "foster father" according to the strongest opinion and the
chosen opinion of Shaikh al-Islam n Taimiya. The Messenger of Allah (peace
be upon him) has said,
"Foster relationships forbid what blood
relationships forbid."1
The father-in-law is not disallowed for
marriage with his daughter-in-law due to blood relationship but due to
marriage relationship only. Allah has said in the Quran,
"[Forbidden to you in marriage are...]
the wives of your sons who (spring) from your loins" (al-Nisa 23).
The "foster son" is not from the loins of
the father. Therefore, if a woman is married to a man who has a "foster
father," she must wear hijab in front of him and not uncover her face in
front of him. If it were the case that she became separated from that
man's foster son", it still would not be permissible for him to marry her
as a precautionary measure, since that is the opinion of the majority of
the scholars.
Shaikh ibn Jibreen
Footnote
1. Recorded by al-Bukhari and Muslim with
a slightly different wording.--JZ
Ruling Concerning Wearing Nose rings
Question:
What is the ruling concerning wearing nose
rings for beautification?
Response:
It is permissible for a woman to beautify
herself according to what is customary, even if that means she has to
pierce part of her body, such as is the case with earrings. Perhaps, nose
rings are permissible since it is allowed to pierce a camel's nose and put
a ridle through it and that is not considered mutilation.
Shaikh ibn Jibreen
Ruling Concerning Wearing Wigs
Question:
Is it allowed for a woman to use a wig to
beautify herself for her husband? Is this considered part of the
prohibition of adding hair to one's hair?
Response:
Wigs are forbidden and are considered a type
of adding hair to one's hair. Although it is not exactly that, it makes
the woman's hair look longer than it is and becomes similar to adding
hair. The Prophet (peace be upon him) cursed the one who does the adding
of hair as well as the one who requested it. However, if the woman does
not have any hair upon her head, for example, if she is bald, then she may
use a wig to cover up that blemish as it is considered permissible to
remove blemishes. For example, the Prophet (peace be upon him) allowed the
man who had his nose cut off during a battle to wear a fake nose of gold.
The matter is more flexible than that. It might also include the question
of having plastic surgery to fix a small nose and so forth. However,
beautification is not the same as removing a blemish. If the matter is
that of removing a blemish, there is no harm in it, such as when the nose
is crooked and needs to be straightened or the removal of a beauty mark.
There is no harm in such acts. But it is not to remove a blemish, such as
tattooing or removing eyebrow hairs, then it is forbidden. Using a wig,
even with the permission and approval of the husband, is forbidden for
there is permission or approval in matters that Allah has forbidden.
Shaikh ibn Uthaimin
The Great Uncles are Mahram
Question:
Is it allowed for a woman to uncover her face in the presence of her
maternal and paternal great uncles? That is, are they considered mahram
to her?
Response:
Yes, if the woman's mother or father has
maternal or paternal uncles they are considered mahram for that
woman. This is because the paternal uncle of your father is your uncle and
the maternal uncle of your father is your uncle. Similarly, the paternal
uncle of your mother and maternal uncle of your mother are related to you
and are considered your paternal and maternal uncles.
Shaikh ibn Uthaimin
The Muslim Women of that Land Must Not
Obey Its Rulers
Question:
A law was passed by the rulers of a Muslim land forcing the young women
and all women to remove their hijabs, in particular their face
coverings. Is it permissible for me to execute that order? You should also
realize that the one who refuses to obey that command will be punished by,
for example, removal from work or school or imprisonment.
Response:
This trial that has be fallen your land is from those events by which the
servants are tested and tried. Allah has said in the Quran,
"Do people think that they will be left
alone because they say, 'We believe,' and will not be tested. And We
indeed tested those who were before them. And Allah will certainly make
[it] known [the truth of] those who are true, and will certainly make [it]
known [the falsehood of] those who are liars" (al-Ankabut 2-3).
In my opinion, it is obligatory upon the
Muslim sisters of that land to refuse to obey the rulers in that evil
order. This is because there is no obedience to evil, rejected orders.
Allah says,
"O you who believe! Obey Allah and obey
the Messenger and those of you who are in authority" (al-Nisa 59).
If one ponders over this verse, one notes
that Allah has stated,
"Obey Allah and obey the Messenger and
those of you who are in authority" (al-Nisa 59).
That is, the word "obey" is not repeated
directly before "those of ,you who are in authority". This indicates that
obedience to those in authority is conditional upon obedience to Allah and
obedience His Messenger. If their orders are in contradiction to obedience
to Allah and His Messenger, then they are not listened to or obeyed in
that matter that they have ordered.
"There is no obedience to the created if
it involves disobedience to the Creator."1
The hurt that these women face in this
matter is part of what one must be patient with. They must seek Allah's
help in being patient. We ask Allah to guide their leaders to the truth.
I do not think that such a compulsion can
exist unless the woman leaves her house. In her house, it is not possible
that they could force such a thing upon her. Hence, the sisters should try
to stay in their houses until the matter is rectified. If her studies
involve a disobedience to Allah, then her studies are not permissible.
Instead, she should study what she needs for her religion and worldly
needs and, usually, this can be done in her household. In sum, it is never
allowed to obey the rulers in a command that is an evil and wrong in
itself.
Shaikh ibn Uthaimin
Footnote
1. With this wording, this is a hadith
recorded by Ahmad. However, Muslim has something very close to it.--JZ
Questions Related to Being Dutiful to
One's Parents
That Prayer is Not Accepted
Question:
I fast voluntary fasts so that Allah may wipe away my mistakes and errors
that I have committed without any knowledge on my part. I stick to my
religion, and all praises are due to Allah. However, my mother asks Allah
not to accept my fasts. This is not due to any reason. My fasting does not
affect my housework and she is not in need of me. I am very confused and
dumbfounded that Allah may not accept my deeds and my fasting because the
supplications of the parents is accepted by Allah. What is your opinion?
Response:
We thank you for your concern for the acts of worship and voluntary deeds.
Continue to perform those acts according to your ability. Excuse your
mother. For the deeds you are doing are good deeds and the rights of your
mother are more so met by you doing so. Fasting does not interfere with
you being obedient to her, serving her and fulfilling her rights. In fact,
she must encourage you to do such and she should take you as an example as
she is in more need of voluntary prayers, fasting and acts of worship to
raise her level and remove her sins. As for her supplication against you,
it is not acceptable, Allah willing, especially since the deed you are
doing is a good one and she only desires by that mercy and pity.
Shaikh ibn Jibreen
My Mother Loves Me Dearly and Treats
Me Like a Child
Question:
My mother loves me very dearly and has a great deal of sympathy for me,
perhaps that is due to my weakness and illness. However, her love for me
goes well beyond acceptable limits. I am now twenty-one years old yet my
mother still treats me like I am a girl of ten. If she is able to, she
feeds me by her hand. I, all praises due to Allah, am very soft in speech
with her and obey her.
Response:
Usually the parent loves his or her children and feels compassion for
them. This effect may be much more in both or one of the parents due to no
reason or because the child is so dutiful and obedient to them or due to
some illness or weakness that makes them even more merciful to their weak
child. The effect of this compassion may even harm the child, as in the
question. The child should excuse herself to the mother or father due the
harm they cause. She should make it clear that there is no need for such
protection and care. Furthermore, the parents must be equitable toward all
their children with respect to love, compassion and caring. In fact, some
of the early Muslims used to be equal with respect to kissing their
children in a valiant attempt to fulfill the command of justice mentioned
by the Prophet (peace be upon him)
"Fear Allah and be just among your
children."1
Shaikh ibn Jibreen
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
My Mother Died While She Was Angry
with Me
Question:
My mother died about six years ago during
Ramadhan. When I was young, I was always arguing with her and talking back
to her. When she died, she was angry with me. I became older and more
mature and now I am remorseful about what happened between me and her. I
cannot do anything now except ask for forgiveness and repent to Allah and
pray for mercy for her and forgiveness. Is this sufficient to have Allah
forgive my sin and have mercy on me for that deed on the Day that we meet?
Second, we do not fast on her behalf.1
Are we being sinful? Is it allowed for us to fast on her behalf
afterwards even though we were not aware of that matter except recently?
Response:
Perhaps during the lifetime of your mother you were very young and, at the
same time, ignorant and childish. You are excused for what you did during
that time. Furthermore, since you are full of remorse after you have
become more mature and you have repented to Allah and sought His
forgiveness for that sin, Allah willing, that has erased what has
occurred. Repentance wipes away what preceded it. Also, the acts of
praying for her, asking for mercy and forgiveness for her, charity on her
behalf and so forth all are means by which Allah wipes away sins. As for
the fasting that she did not do and her breaking of her fast during the
days of her illness, she is excused due to her illness that she was
suffering and she did not have the ability to make up those days later.
Shaikh ibn Jibreen
Footnote
1. It seems that there is something
missing in the text of this question. Apparently, the mother became ill
and was not able to fast and her children did not make up those days on
her behalf. Allah knows best.-JZ
Questions Related to Supplications (Du'a)
I Supplicated but Was Not Responded To
Question:
For over ten years I prayed to Allah now and then to provide me with a
pious husband and pious children... However, none of that has occurred and
this is what Allah has willed and there is no one to repel His Decree. My
question is this: I stopped making that du'a recently, not out of
despair of being answered by Allah but because I began to think that that
matter was not what was best for me, given that Allah did not respond to
my prayer. I decided to stop making that du'a because Allah is more
knowledgeable of what would benefit me, regardless of my great desire and
hope to have my prayer answered. What is obligatory upon me in this
position? Shall I continue making that supplication or should I be
satisfied that such a matter is not what is best for me and simply stop
making that prayer?
Response:
It is mentioned in the Hadith that the servant's prayer is responded to as
long as he is not hasty. Hastiness has been explained as the response
being slow in coming so the person gives up and stops making the dua.
He then says, "I prayed and prayed but I was not responded to." Allah may
delay the response to a prayer for some reasons, general or specific. In a
Hadith, it is stated that the supplicant receives one of three things from
Allah: Either Allah responds to the dua and gives the person what
he asks, or Allah puts something in store for him for the Hereafter or
Allah keeps some harm from coming to him by His Decree. Therefore, sister,
do not be hasty but continue in making that supplication, even if for a
number of years. Also, you should not refuse a qualified man if he asks
for your hand, even if he is elderly or is already married. Perhaps Allah
may give you through him a great deal of good.
Shaikh ibn Jibreen
Supplication Against One's Children
Question:
Many fathers and mothers make supplications against their children when
they make mistakes and err. I would like you to give some words of advise
to them concerning that matter.
Response:
I advise parents to be forgiving and controlling of themselves when their
children, while young, have shortcomings. They should be patient with
respect to the words and harm they may receive from their children.
Children are not completely mature so it is always the case that they make
mistakes in their speech and actions. The father can be compassionate and
forgiving and can teach his child with compassion and gentleness and
advise him to the point that the child accepts that from him and is
changed by it. However, some parents fall into a greater mistake and that
is supplicating against their children by asking for death, illness,
misery and so forth to come to them. They continue making such
supplications and make them often. However, after their anger is over,
they realize their mistake and recognize that they don't want their
supplications to be answered nor do they want any of that to happen to
their children, due to their compassion and mercy for them. What led them
to make such dua was their extreme anger. Allah forgives such
dua, as Allah has stated,
"Were Allah to hasten for mankind the
evil [they have earned] as they would hasten on the good, their respite
would already be settled" (Yunus 11).
Parents must have patience and calmness.
They must raise the child in the best way. The child may be beaten in a
way that will keep him from what is wrong as a child is often more
affected by a spanking than by teaching and moral training. Obviously,
making dua against the child does not benefit the child. One does
not know what to say about it. Perhaps, what is stated against the child
may be recorded and the parent will not benefit at all from it. Allah
knows best.
Shaikh ibn Jibreen
Questions of a Miscellaneous Nature
Meaning of the Women Having a
Shortcoming in Reasoning and Religion
Question:
We always hear the Hadith, "Women have a shortcoming in understanding and
religion." Some of the men state it to insult women. We would like you to
explain to us the meaning of that Hadith.
Response:
The Prophet's words and their explanation is
as follows:
" I have seen none having more of a
shortcoming in reasoning and religion yet, at the same time, robbing the
wisdom of the wisest men than you." They said, "O Messenger of Allah
(peace be upon him) what is the shortcoming in our reasoning?" He said "Is
it not the case that the testimony of two women is equivalent to that of
one man" They said, "O Messenger of Allah (peace be upon him), what is the
shortcoming in our religion" He said, "Is it not the case that when you
have your menses you neither pray or fast?''1
The Prophet (peace be upon him) explained
that their shortcoming in reasoning is found in the fact that their memory
is weak and that their witness is in need of another woman to corroborate
it. Therefore, it is related to non-proficiency in witnessing due to
woman's forgetfulness or she may add something in her witnessing. As for
the shortcoming in her religion, it is because when they are menstruating
or having post-partum bleeding, they neither pray nor fast, and they do
not make up their prayers, and this is their shortcoming in the religion.
However, they are not to be blamed for that shortcoming. This has been
imposed by the Law of Allah. He is the one who laid down such legislation
in kindness and ease upon her. This is because if she were to fast while
menstruating or post-partum bleeding, this would harm her. It is from the
mercy of Allah that she is sanctioned not to fast. As for the prayer,
during menses, she is in a situation that keeps her from being purified.
It is again from Allah's mercy that He has commanded that they do not pray
while they are menstruating as well as during post-partum bleeding. He has
also ordered that they do not make up their prayers. This is because if
they were ordered to make up their prayers, it would be a hardship upon
them. Prayer is repeated five times in a day and night. Menses may last
for a number of days, up to seven or eight or more. Post-partum bleeding
lasts for forty days. It is from the mercy of Allah and His goodness to
them that they are not obliged to perform or make up the prayers of such
conditions. However, this does not mean that they have a shortcoming in
understanding in everything or that they have a shortcoming in religion in
every matter. The Prophet (peace be upon him) made it clear that their
shortcoming in understanding is with respect to their non-proficiency and
in religion with respect to their not praying or fasting during
menstruation or post-partum bleeding. This also does not mean that she is
less than men in every matter or that men are superior to her in every
aspect. Yes, as a class, men are superior to women in general. This is
true for a number of reasons, as Allah has stated,
"Men are the protectors and maintainers
of women, because Allah has made the one of them to excel the other, and
because they spend [to support them] from their means"
(al-Nisa 34).
However, she may excel him in many
matters. How many women are greater than many men with respect to their
intelligence, religion and proficiency. It has been narrated from the
Prophet (peace be upon him) that women as a species or class are less than
men in understanding and religion from the point of view of the matters
that the Prophet (peace be upon him) himself explained.
A woman may perform many good deeds and
exceed many men in her good deeds, her fear of Allah and her place in the
Hereafter. She may concentrate on some matters and her proficiency may be
much greater than many men in many issues that concern her and in which
she exerted her memory and proficiency. She may be a reference, for
example, in Islamic history and many other matters. This is something very
clear to anyone who pondered the state of the women during the time of the
Prophet (peace be upon him) and afterwards. From this, one knows that her
shortcoming does not mean that she cannot be relied upon for narrations.
Similarly, if her witness is supported by another woman, it is accepted.
There is nothing that prevents her fear o Allah from making her one of the
best of the servants of Allah and one of the best women-servants of Allah.
This is if she is steadfast in her religion and she is not obliged to fast
or pray while menstruating or having post-partum bleeding. If she does not
have to pray or make up her prayers that does not necessitate that she has
a shortcoming in every matter related to fear and obedience of Allah or
her fulfilling of her duties upon her. With respect to her proficiency,
she has a specific shortcoming, as the Prophet (peace be upon him)
explained, and that does not mean that it can be generalized. A believer
may not accuse her of having a shortcoming in everything or a weakness in
her faith in every matter. It is a particular shortcoming in her religion
and a particular shortcoming in her reasoning that is related to the
proficiency of the witness and so forth. One must be fair to her and
understand the words of the Prophet (peace be upon him) in the best and
most appropriate manner. And Allah knows best.
Shaikh ibn Baz
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
There is no Harm in Joking as long as
it is Truthful
Question:
What is the ruling concerning joking? Is it considered useless and vain
speech? Note that it does not contain any ridiculing of the religion.
Response:
There is no harm in joking by words and anecdotes, if they are truthful
and real, especially if it is not done often. The Prophet (peace be upon
him) used to joke but he would only speak the truth. If it is with lying,
then it is not allowed. The Prophet (peace be upon him) said,
"Woe to the one who speaks and tells a
lie in order to make the people laugh at it. Woe to him. Then again, woe
to him."
This was recorded by Abu Dawud, al-Tirmidhi
and al-Nasal with a good chain.
Shaikh ibn Baz
The Hadith of the Seven is Not in
Reference to Men Only
Question:
Is the hadith that talks about the seven whom Allah will shade on the Day
in which there is no shade except Allah's specific just for men or is it
for anyone, such as women, who perform those acts and, therefore, they
will receive that reward mentioned in the hadith?
Response:
The merits mentioned in the hadith are not specifically for men. In fact,
they are general for both men and women. If a young woman grows up in the
worship of Allah, she is included among them. Similarly, two women who
love each other for the sake of Allah alone are also included. Again, any
woman who is invited to illegal sexual intercourse by a man of nobility
and beauty and she refuses his advances, saying, "I fear Allah," will be
one of those in the shade of Allah. Any woman who gives in charity from
her legal earnings to the extent that her left hand does not know what her
right hand has given will be included among them. If a woman remembers
Allah when she is alone by herself, she will be included among them like
any man. However, the righteous leader is something specific for men.
Similarly, performing the prayers in congregation in the mosque is
something specific for men. The prayer of the woman in her house is more
virtuous as has been stated in the authentic Hadith of the Prophet (peace
be upon him).
Shaikh ibn Baz
Ruling Concerning Women Driving
Automobiles
All praises are due to Allah. May the
peace and blessings of Allah be upon the Messenger of Allah, his family,
his Companions and all who follow his guidance. To proceed:
There have been numerous questions
concerning the ruling of women driving automobiles. The response is the
following:
There is no doubt that such is not
allowed. Women driving leads to many evils and negative consequences.
Included among these is her mixing with men without her being on her
guard. It also leads to the evil sins due to which such an action is
forbidden. The Pure Law forbids those acts that lead to forbidden acts and
considers those means to be forbidden also. Allah has ordered the wives of
the Prophet (peace be upon him) and the women of the believers to remain
in their houses, to wear hijab and not to display their adornments to non-mahram
males as that leads to promiscuity that overruns a society. Allah has
stated,
"Stay in your houses and do not display
yourselves like that of the times of ignorance and offer prayer perfectly
and give Zakat and obey Allah and His Messenger" (al-Ahzab 33).
Allah also says,
"O Prophet! Tell your wives and your
daughters and the women of the believers to draw their cloaks (veils) all
over their bodies. That will be better, that they should be known (as free
respectable women) so as not to be annoyed. (al-Ahzab 59)
Yet another verse states,
"Tell the believing women to lower their
gaze and protect their private parts and not to show off their adornments
except only that which is apparent and to draw their veils over necks and
bosoms and not to reveal their adornments except to their husbands, their
fathers, their husband's fathers, their sons, their husband's sons, their
brothers or their brother's sons, or their sister's sons, or their women
or the (female) slaves, or old male servants who lack vigor, or small
children who have no sense of the shame of sex. And let them not stamp
their feet so as to reveal what they hide of their adornment. And beg
Allah to forgive you all, O believers, that you may be successful" (al-Nur
31).
The Prophet (peace be upon him) himself
said,
"A man is never alone with a woman except
that Satan is the third."1
The Purifying Law forbids all of the
causes that lead to depravity. Such depravity leads to the innocent and
pure women being accused of indecencies. Allah has laid down one of the
harshest punishments for such an act in order to protect society from the
spreading of the causes of depravity. Women driving cars, however, is one
of the causes that lead to that. This is something obvious. But some
people are ignorant of the laws of the Shariah and the evil ends
that being lax lead to. When such evils are also accompanied by what has
inflicted many of diseased hearts of love for promiscuity and the
enjoyment of looking at women, it leads to people jumping into this
discussion without knowledge and without any consideration of the evils
that are behind it. Allah has clearly stated.
"Say: The things that my Lord has
forbidden are illicit acts, whether committed openly or secretly, sins [of
all kinds], un-righteous oppression, joining partners [in worship] with
Allah for which He has given no authority, and saying things about Allah
of which you have no knowledge" (al-Araf33).
Another verse in the Quran states,
"Follow not the footsteps of Satan.
Verily, he is to you an open enemy. [Satan] commands you only what is evil
and sinful, and that you should say against Allah what you know not"
(al-Baqara 168-169).
The Prophet (peace be upon him) said,
" I have not left behind me any
temptation more harmful for men than women."2
Hudhaifah ibn al-Yamaan said, "The people
used to ask the Messenger of Allah (peace be upon him) about good but I
used to ask him about evil out of fear that it may reach me. I said, 'O
Messenger of Allah, we used to be living in the Times of Ignorance and
Evil. Then Allah brought this good [to us]. Will there be after it evil
again?' He said, 'Yes.' I said, 'After that evil, will there be good
again?' He said, 'Yes, but it will be tainted.' I said, 'How will it be
tainted?' He said, 'There will be a people who would guide without
guidance, you will approve of some of their deeds and disapprove of some
others.' I said, 'Will there b evil after that good?' He said, 'Yes, there
will be callers from the gates of the Hell-Fire. Whoever responds to them
shall be flung into it.' I said, 'O Messenger of Allah, describe them to
us.' He said, 'They will be from our own people and speak our language. I
said, 'What do you order me to do if I should come across the time?' He
said, 'Stick to the community of the Muslims and their leader.' I said,
'Suppose they do not have a leader or community?' He said, 'Then separate
yourself from all of those factions, even if you have to eat the roots of
trees until death comes t you while you are in that state."'
Recorded by al-Bukhari and Muslim
I call upon every Muslim to fear Allah in
his speech and action and to be wary of the trials and temptations. Also,
be wary of those who call to such things. Everyone must remain far away
from that which brings about Allah's anger or leads to it. Each must take
every precaution from those callers that the Prophet (peace be upon him)
has spoken about in this noble Hadith. May Allah protect us from the evil
of temptation and trials and its people May Allah protect for this Nation
its religion and repel the evil of those callers to falsehood. May Allah
bless and guide all the Muslims to what pleases Him and what is best for
them and their success in both this life and the Hereafter. He is the One
who is in Control of that and Able to do that.
And may the peace and blessings of Allah
be upon our Prophet Muhammad, his family and his Companions.
Shaikh ibn Baz
Footnote
1. Recorded by Ahmad and al-Tirmidhi. Al-Albani
says it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p.
234.-JZ
2. Recorded by al-Bukhari and Muslin--JZ
Women Working Alongside Men
Question:
What is Islam's view of women working alongside men?
Response:
It is known that when women go to work in the workplaces of men this leads
to mixing with men and being in private with them. This is a very
dangerous matter that has dangerous consequences and negative results. It
is in clear opposition to the texts of the Shariah that order the
women to remain in their houses and to fulfill the type of work that is
particular for her and upon which Allah has fashioned her nature, which is
far from the place where she will mix with men.
The clear, authentic evidences that
indicate that it is forbidden for men and non-related women to be in
private together and for men to look at women are numerous. There are also
much evidence that what leads up to those forbidden ends are also
forbidden. The evidences are many, clear and decisive that the mixing
between the sexes is forbidden as it leads to negative and blameworthy
results. Among those evidences are the following:
"Stay in your houses and do not display
yourselves like that of the times of ignorance and offer prayer perfectly
and give Zakat and obey Allah and His Messenger. Allah only wishes to
remove evil deeds and sins from you, O members of the family [of the
Prophet] and to purify you with a thorough purification." (al-Ahzab
33).
"O Prophet! Tell your wives and your
daughters and the women of the believers to draw their cloaks (veils) all
over their bodies. That will be better, that they should be known (as free
respectable women) so as not to be annoyed. And Allah is Ever
Oft-Forgiving, Most Merciful" (al-Ahzab 59).
"Tell the believing women to lower their
gaze and protect their private parts and not to show off their adornments
except only that which is apparent and to draw their veils over necks and
bosoms and not to reveal their adornments except to their husbands, their
fathers, their husband's fathers, their sons, their husband's sons, their
brothers or their brother's sons, or their sister's sons, or their women
or the (female) slaves, or old male servants who lack vigor, or small
children who have no sense of the shame of sex. And let them not stamp
their feet so as to reveal what they hide of their adornment. And beg
Allah to forgive you all, O believers, that you may be successful" (al-Nur
31).
"And when you ask them, ask them from
behind a screen, that is purer for your hearts and for their hearts"
(al-Ahzab 53).
The Prophet (peace be upon him) himself
said,
"Beware of entering upon women. the women
who are non-mahram." They said, "O Messenger of Allah, what do you
say about the in-laws?" He said, "The in-laws are death."1
The Messenger of Allah (peace be upon
him) categorically prohibited privacy between a man and a non-related
woman. He said,
"Satan is the third."2
He also prohibited traveling except in
the presence of mahram males in order to close the door to the
roads that lead to evil and sins and to protect the two parties from the
plotting of Satan. That is why it is confirmed from him that he said,
"Be wary and cautious of this world and
be wary and cautious of women. Verily, the first trial that afflicted the
Tribes of Israel was with respect to women."3
Another hadith states,
"I have not left behind me any temptation
more harmful for men than women."4
These clear verses and Ahadith indicate
that it is obligatory to avoid the mixing of the sexes that leads to evil
and lewdness and the destruction of societies. When we look at the plight
of women in some of the Muslim countries we see that she has become a
disrespected working servant because of her leaving her house and taking
roles that are not her responsibility. The wise people in those lands and
in the lands of the West are calling for the return of the woman to her
natural roles that Allah has prepared her for and for which her body and
mind are me attuned to. But this call is coming too late.
There are enough jobs for women in their
houses, teaching positions and other places related to women that make
unnecessary for her to take on jobs in the workplace of men. We ask Allah
to protect our land and the lands of all Muslims from the plots and
machinations of their enemies. May Allah guide those charge and the rest
of the media to lead people to what is best for them in both this life and
the Hereafter. May Allah guide them executing the commands of their Lord
and Creator who is most knowledgeable of what is in their best interests.
May Allah bless and guide the leaders of the lands of the Muslims to what
is be for the Muslims and the country with respect to their livelihood
here and their resurrection. May Allah save us and them and all the
Muslims from the misguidance of temptation and the causes of destruction.
He is the One with the Power and Ability to do that.
Shaikh ibn Baz
Footnote
1. Recorded by al-Bukhari and Muslim. It
implies that such close relations can easily lead to adultery which has
the death penalty.--JZ
2. Recorded by Ahmad and al-Tirmidhi. Al-Albani
says it is sahih. Al-Albani, Sahih al-Jami, vol. 1, p.
234.-JZ
3. Recorded by Muslim.--JZ
4. Recorded by al-Bukhari and Muslim.--JZ
Ruling Concerning a Woman Remaining
with Her Alcoholic Husband
Question:
I have three sons and a daughter. My
husband, may Allah protect us, is an alcoholic. He has be imprisoned in
the past. He is addicted to alcohol and has injured me and my children. I
have been divorced from him and I am currently with my family. He does not
spend anything on us and I do not have any desire to return to him.
However, he has threatened to take my children and that would be something
that I could not bear. After all, I am, first and foremost, a mother.
Please help me.
Response:
This is something that definitely needs to be taken up in the courts of
law. One should not remain with an alcoholic as he harms his wife and his
children. One should remain away from him unless Allah guides him and he
returns to what is correct. If the judge separates the two, usually, the
children are given over to the mother as she is most qualified for them
while he is not qualified. As long as he has the problem of being an
alcoholic, he is not suited to bring up his children as he will destroy
and ruin them. Therefore, she has more right to her children than him,
even if they be boys. This is what is usually done by the judges and this
is what is obligatory. The children must be with her because she is better
than him and he is an evildoer. If she refuses to go back to him, she has
done well, as such a living condition is harmful and dangerous for her. If
he also does not pray, then it is obligatory not to return to him for the
one who abandons the prayer is a disbeliever-- and protection is sought
from Allah. The Prophet (peace be upon him) said,
"The covenant between us and them is the
prayer. Whoever abandons it has committed disbelief."l
It is not obligatory to remain with the
one who does not pray.2
"They are not lawful [wives] for the
disbelievers nor are the disbelievers lawful [husbands] for them" (al-Mumtahina
10).
[That is,] until Allah guides them and
they repent. The woman should go to her family or stay with her children
and not let her husband come to them until he repents to Allah and returns
to what is right.
If he prays but drinks alcohol, then that
is a great sin and great crime. However, he is not a disbeliever but an
evildoer. The woman has the right to prevent him from her and to leave
him. She is excused for that act. If she remains patient and has the
ability to be patient, there is no harm in that option either.
Shaikh ibn Baz
Footnote
1. Recorded by Ahmad, al-Nasal, al-Tirmidhi
and ibn Majah. Al-Albani calls it sahih. Al-Albani, Sahih al-Jami,
vol. 2, p. 760.--JZ
2. This sentence, as is clear from the
remainder of the response, must not be misunderstood. It does not mean
that one may stay with one who does not pray if one wishes to do so. It is
not an option to remain with a husband who has been deemed a
disbeliever.--JZ
Ruling Concerning Producing Deviant
Magazines, Working for Them, Distributing Them and Buying Them
Question:
What is the ruling concerning producing magazines that display women
uncovered and in seductive manner. What about magazines that are concerned
only with news about actors and actresses? What is the ruling concerning
those who work for such magazines, who distribute them and who buy them?
Response:
It is not allowed to produce or support magazines that are comprised of
distributing pictures of women encouraging people to fornication,
lewdness, homosexuality, drinking alcohol or any other type of wrong act.
It is not allowed work for such magazines, either by writing for it or
distributing. This would be a type of helping one another in sin and
transgression as well as spreading evil on earth and calling others to
ruin society a spread depravity. Allah has stated in his Clear Book,
"Help you one another in righteousness
and piety, but do not help one another in sin and transgression. And fear
Allah, verily, Allah is severe in punishment" (al-Maidah 2).
The Prophet (peace be upon him) also
said,
"Whoever calls to guidance shall receive
the same reward as the one who follows that guidance, without the reward
of either of them being lessened. And whoever calls to misguidance shall
bear that sin as well as the sin of the one who follows his call without
the burden of either of them being lessened."
This was recorded by Muslim in his Sahih.
The Prophet (peace be upon him) stated in
another hadith,
"There are two groups of people from the
inhabitants of Hell that I have not yet seen: Men having flogs like oxen
tails with them and they would be beating people and women who would be
dressed but naked, their heads would be like the humps of the bukht
1camel inclined to one side. They will not enter Paradise and they
would not smell its odor although its odor can be smelled from such and
such a distance."
This was also recorded by Muslim in his
Sahih.
The verses and Ahadith with this meaning
are many. We ask Allah to bless and guide Muslims to what is best for them
and their salvation. We ask him to guide those in charge of the media in
all of its forms to what is best for society. We also ask Allah to protect
them from the evils of their own souls and from the plots of Satan. He is
Generous, Noble.
Shaikh ibn Baz
Footnote
1. This is a certain type of camel.
You Must Order what is Good Even if
the One You Ordered Becomes Upset
Question:
If we try to keep people away from spreading tales and backbiting among
people, the one who orders good and stops evil is usually abused. The
people get angry with him. Are we committing sins because of their anger?
Even if it is with respect to one of our parents, shall we stop them or
let them be and not consider that matter important?
Response:
One of the most important obligations is that of ordering good and
preventing evil. Allah says,
"The believers, men and women, are
helpers and supporters of one another; they enjoin the good and forbid
evil" (alTauba 71).
In this verse, Allah has made it clear
that one of the obligatory attributes of believing men and women is
ordering good and eradicating evil. Allah also says,
"You are the best of peoples ever raised
for mankind, you enjoin what is good and you forbid evil and believe in
Allah" (ali-lmran 110).
The Prophet (peace be upon him) said,
"When one of you sees an evil he must
change it by his hand. If he is not able to do so, he must change it by
his tongue. If he is not able to do so, then by his heart and that is the
weakest of faith."
This was recorded by Muslim in his
Sahih. The verses and Ahadith concerning the obligation of ordering
good and eradicating evil as well as blaming those who do not do such are
many. Therefore, it is obligatory upon you and upon every believing man
and woman to order good and eradicate evil, even if those who you are
rebuking should get upset with you and even if they abuse you. You must
have patience. You should follow the example of the messengers (peace be
upon all of them) and follow them in the good they performed. While
addressing the Prophet (peace be upon him) Allah has stated,
"Therefore, be patient (O Muhammad) as
were the Messengers of strong will"
(al-Ahqaf 35).
Another verse states,
"Be patient. Surely, Allah is with those
who are patient" (al-Anfal 46).
In another place, Allah quotes the wise
man Luqman as saying,
"O my son! Establish the prayer and
enjoin the good and forbid evil, and bear with patience whatever befalls
you. Verily, that is of the firmness of the affairs" (Luqman 17).
There is no doubt that the reformation of
society and its being built on solid ground comes about by it being,
first, for the sake of Allah and then by the ordering of good and
eradicating of evil. Evil in society tears it apart and presents itself
for a general punishment. One of the greatest causes for such a general
punishment is the lack of ordering what is good and preventing evil. It
has been authentically narrated from the Prophet (peace be upon him) that
he said,
"If the people see an evil and they do
not change it, soon Allah will inflict them all with His punishment."1
Allah has warned His servants from
following the way of the disbelievers of the Tribes of Israel. He says,
"Those among the Tribes of Israel who
disbelieved were cursed by the tongue of David and Jesus, son of Mary.
That was because they disobeyed [Allah and the messengers] and were
transgressing beyond bounds. They used not to forbid one another from the
evil which they committed. Vile indeed was what they used to do" (al-Maidah
78-79).
We ask Allah to bless all Muslims with
rulers and ruled who establish and fulfill this obligation in the best
possible way. We also ask Him to make their affairs good and to protect
them from all of the causes of His wrath and punishment. He is Hearing,
Responding.
Shaikh ibn Baz
Footnote
1. Recorded by Ahmad with a slight change
in the word order. Al-Albani has graded it sahih. Al-Albani,
Sahih al-Jami, vol. 1, p. 398.--JZ
Ruling Concerning Exchanging Old Gold
for New
Question:
A woman goes to the market with her old gold
and says to the goldsmith or jeweler, "Estimate for me its price." He does
so and then she says, "Give me, for that price, new gold." Is there any
contradiction between this act and what the Shariah states?
Response:
Such a transaction is not allowed because it is selling gold for gold
without making sure it is for an equivalent amount. It has been
authentically narrated from the Messenger of Allah (peace be upon him) who
said,
"Gold for gold must be like for like, the
same amount for the same amount, weight for weight and in a hand to hand
transaction. Whoever adds more or requests more has taken interest."
Recorded by Muslim in his Sahih
with more than one wording. It is not allowed to sell gold for an
additional amount of gold. This contradicts the equivalency principle that
makes the transaction valid. The Shariah's way to handle such a
transaction is to sell the gold that she has first for a specific price
that she receives from the goldsmith. Then she can buy whatever she needs
from him or from someone else in another independent transaction. Therein
there will be no interest. One of the allowed transactions of this nature
is for her to buy a gold item for currency note or silver currency, hand
to hand, or for other wealth, such as coffee, cardamom, rice, sugar,
clothes or so forth, even if payments are made over time. This is because
there is no interest between the gold item and these commodities.
Shaikh ibn Baz
Sins and Effacing of Blessings
Question:
I read that one of the results of sins is
punishment from Allah and effacing of blessings. I cried out of fear of
that. Please guide me, may Allah reward you.
Response:
Every Muslim man and woman must be aware of sins and repent for what sins
he did previously. He must also have good expectations of Allah and hope
for His forgiveness as well as fearing His anger and punishment. In
Allah's Noble Book, He says about His righteous servants,
"Verily, they used to hasten on to do
good deeds, and they used to call on Us with hope and fear, and used to
humble themselves before Us" (al-Anbiya 90).
Another verse states,
"Those whom they [the disbelievers] call
upon [like Jesus and others] desire (for themselves) means of access to
their Lord, as to which of them should be the nearest and they hope for
His Mercy and fear His torment. Verily, the torment of your Lord is
something to be afraid of" (al-lsra 57).
Again,
"The believers, men and women, are
helpers and supporters of one another; they enjoin the good and forbid
evil. They offer their prayers perfectly and give the zakat and obey Allah
and His Messenger. Allah will have His mercy on them. Surely, Allah is
All-Mighty, All-Wise" (al-Tauba 71).
At the same time, believers must follow
the causes that Allah has allowed them. They must combine together the
aspects of fear and hope. In their actions, they must apply the outward
causes and put their trust in Allah, trusting in Him to bring about the
desired result free from any blemish. Verily, He is the Generous, the
Noble. Allah has said,
"Whoever fears Allah and keeps his duty
to Him, He will make a way for him to get out [from every difficulty]. And
He will provide him from (sources) he never could imagine." (al-Talaq
2-3).
And Allah also says,
"Whosoever fears Allah and keeps his duty
to Him, He shall make his matter easy for him" (al-Talaq 4).
And again Allah says,
"And beg Allah to forgive you all, O
believers, so that you may be successful"
(al-Nur 31).
It is a must upon you, O sister for the
sake of Allah, to repent to Allah for the sins you committed in the past
and to become steadfast in His obedience. At the same time, you should
have good thoughts and expectations of Allah. Be aware of all of the
causes of His anger. Accept the glad tidings of plentiful good and a
praiseworthy end.
Shaikh ibn Baz
The Voice of a Woman
Question:
Some say that the voice of the woman is aurah [something which must
be concealed and not displayed publicly]. Is this correct?
Response:
Women are a place for fulfillment of desire for men. They are inclined to
them by natural impulses that make them desire and appreciate them. If a
woman is flirtatious in her speech, it increases the temptation and
desire. For that reason, Allah has ordered the believers, that when they
ask anything of women, that they ask from behind a curtain. Allah states,
"And when you ask them, ask them from
behind a screen, that is purer for your hearts and for their hearts"
(al-Ahzab 53).
He has also prohibited women, when they
speak with men, to be flirtatious or soft in their speech in order that
those in whose hearts is a disease may not desire them. Allah has stated,
"Be not soft in speech, lest those in
whose heart is a disease should be moved with desire" (al-Ahzab 32).
If that was the situation at a time when
the believers were strong in their faith, what must be the situation in a
time like now when faith has been weakened and very few stick to the
religion? You must mix with non-mahram men as little as possible and speak
to them but little. You must do so only if there is truly a need to do so
and, when doing so, you must not use flirtatious and soft speech, as is
stated in the above verse.
Based on that, one can see that the
voice, free of soft or flirtatious speech, is not aurah in itself.
The women used to speak to the Prophet (peace be upon him) and ask him
questions about the religion. Similarly, they used to speak to the male
Companion when they needed to do so and no one objected to that.
The Standing Committee
Ruling Concerning a Woman Leaving Her
House without Her Husband's Permission
Question:
What is the ruling concerning a woman going out to the marketplace without
her husband's permission?
Response:
If a woman wants to leave her husband's
house, she may inform him of where she wants to go and he may permit her
to go there as long as it is not someplace where harm is expected, as he
is most knowledgeable of what is in her best interest. This is based on
the generality of Allah's statement,
"And they (women) have rights similar to
[those] over them according to what is reasonable, but men have a degree
[of responsibility] over them'' (al-Baqara 228).
And Allah's statement,
"Men are the protectors and maintainers
of women, because Allah has made the one of them to excel the other" (aI-Nisa
34).
The Standing Committee
A Forbidden Gift
Question:
I used to live in a society in which men and women intermix. One man gave
me a present as a sign of his devilish desire. It was an expensive
necklace. All praises be to Allah, I have left that society and I now know
the way of truth. I feel remorse for what I did. Do I have a right to that
gift and is it allowed for me to adorn myself with it or should I give it
in charity or what should I do? I am not able to return it to its giver
due to my dislike for that society.
Response:
Thank Allah for your safety and what He
saved you from. As for that gift, do not return it to its giver but give
it away in charity.
The Standing Committee
Keeping a Dog in the House
Question:
We have a female dog in our house that we imported. We did not know the
ruling concerning owning dogs and we were not in need of the dog. After we
knew the ruling, we threw the dog out but he would not leave because he
grew up in the house. We did not want to have him killed. What is the
solution?
Response:
There is no doubt that it is forbidden to keep a dog except for those
cases that the Shariah has specifically permitted. Whoever has a
dog-- unless it be a hunting, livestock or farm dog-- will lose a
qirat's [a very large portion] worth of his reward for every day. If
he loses a qirat's worth of reward, it means that he is committing
a sin because one does not lose reward except by committing sin. Hence,
both of these aspects show that it is forbidden, due to the result of
that. In this case, I advise all of those who are deceived into following
what the disbelievers do concerning having dogs as pets, that such dogs
are evil and a great impurity. They are one of the most impure of animals.
The impurity of the dog is not cleansed except by washing a container [in
which it licked] seven times, one of them being with soil. Even the pig,
that Allah has declared in the Quran to be unlawful and impure, has not
reached that extent. Therefore, dogs are impure and dirty. However, with
deep apologies, we find some people deceived by the ways of the
disbelievers who like impure things and, therefore, they also keep dogs as
pets without
any need or necessity. They keep the
dogs, bring them and clean them, although they can never become cleansed
even if one uses an entire sea. This is because their impurity is a
physical impurity. Furthermore, they waste a lot of money on such dogs and
this is wasted money. The Prophet (peace be upon him) has forbidden the
wasting of money. I advise those who have been deceived to repent to Allah
and to get the dogs out of their houses. As for those who need the dogs
for hunting, farming or livestock, there is no harm in that because the
Prophet (peace be upon him) has permitted that.
The question still remains to be
responded to. I say to you that if you let the dog leave your house and
throw him out, then you will not be responsible for him. Do not leave him
in your house. Perhaps if you leave the door open for him to leave, he may
go out and eat from what Allah has provided them, as the other dogs do.
Shaikh ibn Uthaimin
Interpretation of Seeing the Deceased
in a Dream
Question:
What is the interpretation of seeing a deceased every time in dreams?
Response:
If one sees a deceased in a good state in a dream, this lends hope that he
is in a good state. If one sees him in another type of state, this could
simply be devils taking on the form of people. Devils take on the shapes
of people in a disliked situation in order to grieve the living. This is
because devils are very avaricious to do anything that brings grief, worry
and sadness to the believers. Allah has said,
"Secret counsels are only from Satan, in
order that he may cause grief to the believers. But he cannot harm them in
the least, except as Allah permits" (al-Mujadalah 10).
So if a person sees something evil for a
deceased in a dream, he must seek refuge in Allah from the evil of Satan
and the evil of what he saw. He should not communicate that dream to
anyone concerning that deceased. In that way, the deceased will not harm
whatsoever. In fact, any time a person sees something disturbing in a
dream, he should then seek refuge in Allah from the evil of Satan and the
evil of what he saw. Then he should spit three times on his left side. He
should then change his side upon which he was sleeping to the other side.
If he makes ablution and prays, that is better and superior. He should not
communicate that dream to anyone and, in that case, he will not be harmed
by it at all.
Shaikh ibn Uthaimin
Buying Magazines
Question:
I am very much bent on reading beneficial magazines. I benefit from them
in my life. However, the problem of the pictures in those magazines
disturbs me. Is there any harm on my part if I buy them? What shall I do
with them as I keep them with me, for I am in need of them, or should I
simply bum them?
Response:
You may read beneficial magazines or newspapers that contain aspects
related to religion, literature, manners or so forth. As for the pictures,
you may blot them out with ink or remove them or disfigure them when you
are storing the magazines in a storage or box. When you are finished with
them, have them burned.
Shaikh ibn Jibreen
Plastic Surgery or Other Operations to
Fix a Disfigurement or Deformation is Permissible
Question:
What is the ruling concerning operations done for beautification? What is
the ruling concerning learning how to be a beautician?
Response:
Beautification is of two types. One is beautification to remove a blemish
or disfigurement that is the result of an accident or something else.
There is nothing wrong with that. The Prophet (peace be upon him) allowed
a man who had his nose broken in a battle to wear a nose made of gold.
The second type of beautification is
superfluous and is not done to remove a blemish or disfigurement. It is
done only to increase one's beauty. This is forbidden and not permissible.
This is based on the Messenger of Allah (peace be upon him) cursing the
one who had her eyebrow hairs removed, the one who does the act of
removing eyebrows, the one who adds hair to hers and the one who does the
adding, the one who gets tattooed and the tattooer. This is because this
is simply to add to one's beauty and is not in order to remove a blemish
or disfigurement. As for one who is studying and in his coursework he
takes courses on plastic surgery and the like, there is no harm in taking
those courses and learning such but one may not use them in forbidden
ways. I advise the one who wants such a surgery to remain away from it as
it forbidden. Perhaps if this advise came from a doctor himself it would
have more of an effect on the people.
Shaikh ibn Uthaimin
Ruling Concerning a Wife Taking from
Her Husband's Wealth and then Making an Oath that She Did not Take
Anything
Question:
What is the ruling concerning a wife who took money from her husband on a
number of occasions, without his knowledge, to spend it on her children,
and she swore that she did not take anything from him? What is the ruling
concerning such an act?
Response:
It is not allowed for a woman to take wealth from her husband without his
permission. Allah has forbidden anyone from taking anybody else's wealth.
The Prophet (peace be upon him) announced that during his Farewell
Pilgrimage, when he said,
"Verily, your blood, wealth and honor are
inviolable like the inviolability of this day of yours in this month of
yours in this land of yours. Have I not conveyed the message?"1
However, if her husband is miserly and
does not give her and her children what is sufficient for them of
maintenance, according to what is customary, then she has the right to
take that amount of maintenance from his wealth for her and her children.
She may not take more than that. She may not take something more than what
is needed for herself and her children. This is based on the Hadith of
Hind bint Utbah who came to the Prophet (peace be upon him) and described
her husband as a stingy man who does not give her what is needed for her
and her children. The Prophet then said to her,
"Take from his wealth what is sufficient
for you and your children."
In another narration, it states,
"What suffices for you and for your child
according to what is reasonable and customary."2
In the question, the woman states that
she swore to her husband that she had not taken anything. Her swearing is
forbidden unless there is some explanation behind it. For example, she
could have meant by what she said, "By Allah, I did not take anything
which was forbidden for me to take," or, "By Allah, I did not take
anything in addition to the maintenance that is obligatory upon you," or
some other kind of interpretation that is consistent with that she
rightfully deserved. Such an interpretation or way of speaking is
permissible for the one who is being wronged. However, if a person is
wronging another, or is neither wronging another nor being wronged, then
such reinterpretation or way of speaking is not permissible. A woman whose
husband is being miserly that he is not spending upon her or her children
is a woman who is being wronged.
Shaikh ibn Uthaimin
Footnote
1. This was recorded by al-Bukhari.--JZ
2. This translator is not familiar with
the first version stated above. However, the second version has been
recorded by Muslim and many others. JZ
Remove the Uncommon Hairs from Your
Face
Question:
Is it allowed for a woman to remove or
lighten the hairs of her eyebrows if they appear in a disfigured manner?
Response:
This question has two aspects to it. The first if that is done by plucking
out those hairs. That is forbidden. Indeed, it is a great sin. It is an
act whose performer the Prophet (peace be upon him) cursed. Second is to
have the hair trimmed clipped. On this point there is a difference of
opinion among scholars. Is this also a kind of removing the eyebrows or
not? It is best to avoid that act and for the woman not to do it. As for
hair that is uncommon or unusual for women to have, such as what grows on
part of the face wherein women usually do not have hair growth, such as a
woman having a mustache or cheek hair growth, there is no harm in removing
that kind of hair. This is because it goes against what is normal and is a
kind of disfigurement for woman. As for eyebrows, it is normal for them to
be either very thin or very thick and wide. Both of these are normal. If
something is normal, it should not be opposed because the people will not
view it as a blemish. In fact, they may consider its non-existence or its
existence as a thing of beauty. Therefore, it is a type of blemish that
calls for removal.
Shaikh ibn Uthaimin
Women Wearing Their Hair in a Fashion
Wherein it is Gathered On Top of the Head
Question:
What is the ruling concerning a woman putting a hair in a fashion where
all of it is gathered on the top of the head?1
Response:
If the hair is gathered on top of the head then, according to the
scholars, such a fashion is prohibited as the Prophet (peace be upon him)
warned about it in his statement,
"There are two groups of people from the
inhabitants of Hell that I have not yet seen..."
He mentioned the women who would be
dressed but naked, their heads would be like the humps of the bukht2
camel inclined to one side.3 So it is prohibited if it is all
gathered on top of the head. However, if it falls upon the neck, for
example, there is no harm in it-- unless, of course, the woman goes out to
the marketplace like that. Then that would be a type of displaying her
adornments as [her amount of hair and hair style] could be clearly noted
even when covered by her outer garment. Hence, that would be a type of
public display of her beauty and a source of temptation. Thus, it would
not be allowed.
Shaikh ibn Uthaimin
Footnote
1. Like the beehive style that was
popular in the United States during the 1950s and 1960s.--JZ
2. This is a certain type of camel.
3. This was recorded by Muslim in his
Sahih.--JZ
That Deed is not Allowed
Question:
Is it allowed for a woman to trim her eyebrows if they are long and wide,
similar to that of men, in order to beautify herself for her husband?
Response:
That is not allowed no matter what the case may be. The Prophet (peace be
upon him) has cursed the one who does it and the one who has it done. A
curse implies prohibition of the act whose doer has been cursed. There is
no doubt that beauty lies in the way that Allah has made the creation.
Eyebrows are created on the human body as part of the beauty of the face.
They are also beneficial, protecting the eyes from what falls from above.
Removing them or trimming them is a type of changing the creation of Allah
and is not allowed.
Shaikh ibn Jibreen
The Worse People are the Two-Faced
Question:
I witness some people who are two-faced in
their speech with respect to me and others. Should I be silent about that
or inform them of it?
Response:
It is not allowed to be two-faced. The Prophet (peace be upon him) said,
"You will find the worse people to be the
two-faced ones who come to this one with one face and to the other with
another face."1
The meaning of that is that he greatly
praises a person to his face for some worldly benefit and then in his
absence he berates him in front of the people. This is usually done by
people who have no dignity or class. It is obligatory upon one who knows
about such behavior to advise such people and to warn them about that
behavior, which is one of the characteristics of the hypocrites.
Furthermore, people will definitely find out that such a person has this
terrible characteristic sooner or later. They will then despise him, be
wary of him and remain away from him. Therefore, he will not meet his
goal. If he does not change after being advised, then you must warn the
others about him and what he is doing, even behind his back. This is based
on the hadith that states,
"Mention the characteristics of the
evildoer so that the people may be warned about him."2
Shaikh ibn Jibreen
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. This is part of a hadith recorded by
Abu Yala, al-Tirmidhi al-Hakeem, al-Uqaili, ibn Adi, al-Tabarani, al-Baihaqi
and others. It is from Jarood ibn Yazid onthe authority of Bahz. Jarood
has been deemed a liar and forger of hadith by some. After recording the
hadith, al-Uqaili said, "It has no source in the hadith of Bahz
whatsoever, nor in the hadith of anyone else and there is no corroboration
for it." Al-Daraqutni stated that Jarood fabricated it. Al-Tabarani also
records it with another chain that contains liars. It is very strange that
the Shaikh would mention a hadith of this caliber in his response to the
question-- especially without pointing out the great weakness of this
hadith. See Abu Jafar al-Uqaili, Kirab al-Dhuafa al-Kabeer (Makkah:
Dar al-Baaz. 1984),vol. l, p. 202; al-Sakhawi, p. 562;--JZ
Ruling Concerning Giving Preference to
Some Children Over Others
Question:
Is it allowed for a woman to give preference to one child over another
with respect to greeting and welcoming them, while in their treatment of
her they are the same? What about for the grandchildren while they are
also the same with respect to how they treat and greet her?
Response:
The father1 must be just and equitable among his children. He
cannot give preference to one over the other with respect to what he gives
them, grants them or presents to them. This is based on the hadith,
"Fear Allah and be just among your
children."2
The Prophet (peace be upon him) also
said,
"Don't you like for them to be the same
with respect to their being dutiful to you? So treat them all the same."3
Some of the great scholars used to prefer
to be equitable among their children even with respect to kissing them,
smiling and welcoming them based on the clear order to be just among the
children. However, one may be pardoned concerning that matter sometimes. A
father may prefer one child due to his being younger or ill and so forth,
out of compassion for him. Otherwise, the basic rule is that one must be
just with respect to all dealings with one's children.
Shaikh ibn Jibreen
Footnote
1. The question explicitly mentions
"woman" while the answer explicitly
mentions "the father". However, the
ruling for both parents is one and the same.-JZ
2. Recorded by al-Bukhari and Muslim.--JZ
3. Until now, this translator could not
find a hadith with such a wore even in the relevant section of Kanz al-Ummal.
Perhaps the closest narrations are: "Fear Allah and be equitable among
your children in the same way that you love for them to be dutiful towards
you,"; "Fear Allah and be just between them as you have a right upon them
to be dutiful to you." In Kanz al-Ummal, it states that both of
these have been narrated from al-Numan ibn Basheer by al-Tabarani.
However, this translator could not locate it there and they were not
mentioned by al-Haithami in Majma al-Zawaid. Another interesting
aspect is al-Albani's declaring this narration weak in Dhaeef al-Jami
al-Sagheer and then adding the footnote, "Until now I have not come
across its chain. I do not think it is authentic. In the Sahihs of
al-Bukhari and Muslim there is the hadith without the additional words,
'in the same way that you love them…'" Previous to al-Albani, al-Syuti
gave it the notation of being weak and al-Manawi did not comment upon
that. See Ala al-Din al-Hindi, Kanz al-Ummaal fi Sunan al-Aqwal wa al-Afaal
(Beirut: Muassassat al-Risalah, 1989), vol. 16, pp. 444-445; Muhammad
Nasir al-Din al-Albani, Dhaeef al-Jami al-Sagheer (Beirut: al-Maktab
al-Islami, 1988), p. 19; Abdul Rauf al-Manawi, Faidh al-Qadeer Sharh
al-Jami al-Sagheer (Beirut: Dar al- Marifah, 1972), vol. 1, p.
127.--JZ
Removing Extra Teeth
Question:
What is the ruling concerning removing extra teeth?
Response:
There is no harm in removing extra teeth because it is a visible
deformation and it disturbs the one who has it. Similarly, it is allowed
to straighten them by braces and so forth. However, it is not allowed to
add spaces between them or file them down. These have been prohibited.
Shaikh ibn Jibreen
Ruling Concerning Beating Students [as
a Matter of Discipline]
Question:
What is the ruling concerning beating students that need some instruction
in their manners or learning?
Response:
It is best for teachers to be gentle and
soft with younger and older students. However, if the situation calls for
them to be punished or beaten, without causing injury to them, then it is
permissible. It is the custom of the foolish and ignorant not to have
proper behavior and respect. Therefore, sometimes it is needed to treat
them with harshness and force. The effect of this, in their cases, is
greater than kindness and gentleness.
Shaikh ibn Jibreen
Is it or Is it Not Sunnah to Bury
One's Nails and Hairs After Cutting Them?
Question:
I have seen some people, especially women, burying their hair and nails
after they have cut them on the basis that leaving them in the open is a
sin. To what extent is this correct?
Response:
The scholars state that it is best and preferred to bury such hairs and
nails. Such has been reported from some of the Companions. However, it is
not true to say that leaving them in the open or throwing them in a
specific place is considered a sin.
Shaikh ibn Uthaimin
The One Who Reads the Quran Without
Knowing Its Meaning will be Rewarded
Question:
I continually read the quran but I do not understand its meaning. Will I
be rewarded by Allah for that?
Response:
The Noble Quran is full of blessings. Allah has said,
"[This is] a Book which We have sent down
to you, full of blessings that they may ponder over its Verses, and that
men of understanding may remember" (Sad 29).
A person is rewarded for reciting the
Quran regardless of whether he comprehends it or not. But a believer must
not recite the Quran without understanding it while he is responsible to
apply it. If a person wants to learn medicine, for example, and he studies
the books of medicine, he will not benefit from them until he understands
their meanings and explanations. In fact, he will be very desirous to take
advantage of every opportunity to understand their meanings in order to
apply them. If that is the case with books like medicine, what must be the
case with respect to reading the Book of Allah without thought and
understanding of its meaning while it is a cure for what is in the hearts
and an admonition for mankind? This is why the Companions would not go
beyond ten verses until they understood the meanings of those verses with
respect to what they contain of knowledge and how to apply them. A person
is rewarded and recompensed for reciting the Quran whether he understands
it or not. However, he must be most anxious and use every opportunity to
understand its meaning and to take that meaning from the trustworthy
scholars, like [studying] the Quranic commentaries by ibn Jariral-Tabari,
ibn Katheer and others.
Shaikh ibn Uthaimin
An Invalid Bequeath
Question:
My father wrote that his son is to be the
owner of a farm after his death. He has four daughters other than that
son. Is that permissible? If that farm is divided over the son and four
girls, how is that division to be?
Response:
Allah has made it clear how the estate of deceased is distributed:
"Allah commands you as regards your
children's [inheritance]; to the male, a portion equal to that of two
females" (al-Nisa 11).
The Prophet (peace be upon him) also
said,
"Allah has allotted his share to everyone
who has a right. Therefore, there is no bequeathing on behalf of an heir"1
Based on that, the bequest of that father
for that child is an invalid bequest and it is not allowed to be
executed--unless all the other heirs are pleased with it and they agree
that there is no harm in it. If they do not agree to it, that farm must be
returned to his estate and divided according to the portions Allah has
designated in the Quran. It will be divided among all of the heirs. If he
does not have an heir besides that one child and those daughters, then the
male receives twice the share of one female. The value of that farm is
then distributed. Similarly, any shares that the deceased left behind will
be one share for each daughter and two shares for the son.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Tirmidhi. Al-Albani has
graded it sahih. Al-Albani, Sahih al-Jami, vol. 1, p.
354.-JZ
Ruling Concerning Women Attending
Educational Meetings
Question:
Is it allowed for Muslim women to attend educational meetings and fiqh
study sessions in the mosques?
Response:
Yes. It is allowed for her to attend educational meetings, regardless if
they are related to practical matters or to matters of faith and
monotheism. This is given the condition that she is not perfumed or
displaying her beauty. She must also be distant from the men and not
mixing with them. This is based on the Messenger of Allah's (peace be upon
him) statement,
"The best rows for the women are the last
ones and the worst are the front ones."1
This is because the front rows are those
closest to the men and, therefore, the back rows are better than the front
rows.
Shaikh ibn Uthaimin
Footnote
1. Recorded by Muslim.--JZ
Ruling Concerning Suicide
Question:
What is the ruling concerning suicide?
Response:
Suicide is for a person to intentionally kill himself regardless of the
reason. It is a forbidden act and is one of the great sins. It falls under
the general meaning of the verse,
'Whoever kills a believer intentionally,
his recompense is Hell to abide therein, and the Wrath and the Curse of
Allah are upon him, and a great punishment is prepared for him" (al-Nisa
93).
It is also confirmed in the Hadith from
the Prophet (peace be upon him) that if anyone kills himself with
something, he will be punished with that thing in the hell-fire forever.
In general, the one who commits suicide does so due to difficulties he is
facing in life, regardless if those are the acts of Allah [such as, what
the West calls "natural disasters"] or the acts of creation. He is not
able to bear what has happened to him. He is, in reality, like one who
jumps from the frying pan into the fire. He has, perhaps, moved from one
bad situation to a worse one. If he were to be patient, Allah would help
him bear his troubles. As it is said, it is impossible for one state to
continue forever.
Shaikh ibn Uthaimin
Permissible Work for a Woman
Question:
What are the permissible types of work for a
Muslim woman to work in without being in contradiction with the teachings
of her religion?
Response:
The places of work for women are those places that are specific for women.
For example, she may work in woman's education, either in administration
or otherwise. She can also work in her house by being a tailor for women
and so forth. It is not allowed for her to work in areas which are
exclusive for men because in that case she must mix with men and this is a
great source of trial and temptation that one must beware of. One must
realize that the Prophet (peace be upon him) said,
"I have not left behind me any temptation
more harmful for men than women."1
"Verily, the [first] trial that afflicted
the Tribes of Israel was with respect to women."2
A man must keep his family and wife from
falling into such temptations and their causes under all circumstances.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Bukhari and Muslim.--JZ
2. Recorded by Muslim. The Arabic text of
this work presents these two hadith as one hadith. In reality, they are
two hadith.--JZ
Light Sporting Between Spouses
Question:
Can we understand from the Messenger of Allah (peace be upon him) racing
with his wife Aisha that women can participate in athletics? We would like
you to clarify this issue.
Response:
That race was in a particular circumstance. It is apparent that it was at
night and the people had retired to their quarters. The race took place in
the mosque, close to it or at the end of the city. Perhaps the purpose
behind it was to complete the good relations between them and increase the
love and affection between the spouses. Based on that, one may use that as
evidence for similar acts. Therefore, it is allowed for a man to do
something similar with his wife on the condition that they are concealed
and not a source of distraction or temptation. As for her practicing
publicly in athletics, be it sports, racing, wrestling or so forth, one
cannot derive that from that story of the Prophet (peace be upon him).
That story is limited to actions between spouses and in the manner we have
described. And Allah knows best.
Shaikh ibn Jibreen
The Wealth and Dower of a Wife
Question:
Is it allowed for a husband to take his wife's wealth and to include it
with his if such was done with her permission or must he first get the
permission of their children?
Response:
There is no doubt that a woman has the most right to her dowry and her
wealth that she got through her work, as a gift, inheritance and so forth.
It is her wealth and her possession. She may dispose of it herself and no
one else may do so. But if she allows her husband to take all of it or
part of it, this is permissible and it becomes permissible for him. As
Allah says in the Quran,
"And give to the women their dower with a
good heart, but if they, of their own good pleasure, remit any part of it
to you, take it, and enjoy it without fear of any harm [as Allah has made
it lawful]" (al-Nisa 4).
This is conditional upon her giving it of
her free will and pleasure. There is no need for the approval of her
children or anyone else as long as she is competent and mature. However,
it is not allowed for the wife to then use that for her benefit,
continuing to praise what she did and continuing to remind her husband of
the favor she did for him. In the same way, it is not allowed for the
husband to mistreat her if she refused to give him her wealth. He cannot
make things difficult for her or harm her if she does not give it to him
as it is her personal property and she has the most right to it. And Allah
knows best.
Shaikh ibn Jibreen
Looking at Pictures of Women in
Magazines or in Films
Question:
Is it allowed to view pictures of nude women in magazines or to see them
in movies?
Response:
It is not allowed to look at pictures of non-related1 women who
are not wearing hijab. It is not allowed to buy such films or magazines
which contain such pictures. In fact, they must be burnt so that the evil
is not spread and lewdness does not occur due to the existence of its
causes.
Shaikh ibn Jibreen
Footnote
1. It seems that the Shaikh has
understood the question to mean " women who are not wearing hijab". This
is one possible understanding. Allah knows best.--JZ
Ruling Concerning Listening to Music
and Watching Depraved TV Shows
Question:
What is the ruling concerning listening to music and singing? What is the
ruling concerning watching TV shows in which women are shown displaying
their beauty and adornments [that is, without proper hijab]?
Response:
Listening to music and singing is forbidden. There is no doubt about its
prohibition. Some of the Companions and Followers stated that singing
develops hypocrisy in the heart and listening to singing is a kind of idle
amusement and indulging in it. Allah has said,
"And of mankind is he who purchases idle
talk [music singing] to mislead (men) from the Path of Allah without
knowledge, and takes it [the Path of Allah] by way of mockery. For such
there will be a humiliating torment." (Luqman 6).
In explaining this verse, the Companion
ibn Masud said, "By Allah, this refers to singing." The explanation of a
Companion is authoritative. It comes third in the sources of Quranic
commentary. Quranic commentary has three levels to it: explaining the
Quran by other verses of the Quran, explaining the Quran by the sunnah of
the Prophet (peace be upon him) and explaining the Quran by the statements
of the Companions. In fact, some scholars even state that the statements
of the Companions in Quranic exegesis are considered to have come from the
Prophet (peace be upon him) himself. However, the correct opinion is that
they do not have such a ruling. This is the closer opinion to what is
right. In addition, the Prophet (peace be upon him) warned about such
listening to music and singing when he said,
"Them will be a people from my Nation who
will try to make fornication, silk, alcohol and musical instruments
permissible."1
That is, they will consider permissible
fornication and alcohol. They will also make silk permissible although for
men it is not allowed. And musical instruments are the tools of idle
amusement. This was recorded by al-Bukhari from the hadith of Abu Malik
al-Ashari or Abu Amr al-Ashari. Based on that, I advise all of my Muslim
brethren to be on one's guard concerning listening to singing and music. I
also advise them not to be deceived by the statements of those people of
knowledge who say that musical instruments are permissible. The evidence
showing their prohibition is clear and straightforward.
As for watching shows which contain
women, this is forbidden since it leads to temptation and attachment to
such women. Most of the shows are harmful, even if they do not show women.
Their purpose, in general, is to harm society's culture and behavior. I
ask Allah to protect the Muslims from this harm and to guide the Muslim
leaders to what is best for the Muslims.
Shaikh ibn Uthaimin
Footnote
1. Recorded by al-Bukhari.--JZ
It is Not Allowed to Shake Hands with
a Woman Even if She is Wearing Gloves
Question:
Is it allowed to pray while facing a scenic
landscape? Is there a sin upon a woman if she shakes hands with a man
while she is wearing gloves?
Response:
It is not allowed for a woman to shake hands with a man who is not
mahram to her, even if she is wearing gloves or if her hand is under a
garment or such. All of this is handshaking even if there is some barrier
between the two hands. As for the aforementioned prayer, it is not allowed
if the landscape is an illustration and something that takes the person's
attention while he is praying. If it is something one is accustomed to,
there is no harm in it.
Shaikh ibn Jibreen
Performing Voluntary Fasts is Not
Proper Before Making Up What Was Missed
Question:
If a woman has to make up some days from Ramadhan, is it allowed for her
to perform voluntary fasts, like fasting the Day of Ashura, while she has
yet made up those days from Ramadhan?
Response:
One must make up the missed days of Ramadhan quickly. It is not proper to
perform voluntary fasts before those days are made up. If a person fasts
the Day of Ashura or a similar day with the intention of performing a
voluntary fast, then she still has to make up her obligatory days that she
missed. If, however, she fasts it with the intention that it is one of the
days that she must make up, this is then proper and she will be rewarded
for that, Allah willing.
Shaikh ibn Jibreen
It is not Allowed for a Husband to
Spend the Wife's Wealth
Question:
Does the husband have the right to object to the fact that I have given my
inheritance to my mother? Does he have the right to spend the wealth and
salary of the wife?
Response:
A wife's wealth is her possession and she has the right to spend it, give
it as a gift, give it in charity, pay off loans, give up her right to some
money, such as when someone owes her money or her inheritance, to
whomsoever she wishes, a relative or non-relative. The husband has no
right to object to that as long as she is adult and mature. Her husband
has no right to spend her wealth unless she approves of that. If she has a
job and receives a salary and the job makes her not fulfill some of his
rights, then he could keep her from that job unless she agrees to the
condition that they share the salary in return for his allowing her to
work and her not fulfilling some of his rights and also in return for him
taking her back and forth to work.
Shaikh ibn Jibreen
Shall I Serve My Father-in-Law?
Question:
I am a woman who serves my father-in-law. He has no one except my husband.
Do I have the right to wash him and see him?
Response:
As for your serving your father-in-law, this is a deed that deserves to be
thanked as it is part of your goodness to that elderly man and to your
husband also. You may wash him except for his private parts (back and
front). As for his private parts, if he can wash them himself, he should
do so and it would not be allowed for you to wash them. However, if he
cannot do so, there is no harm upon you doing it for him with the
condition that you wear gloves on your hands, so you do not directly touch
his private parts. At the same time you must lower your gaze and not look
at his private parts. It is not allowed for you to look at anyone's
private parts except for that of your husband.
Shaikh ibn Uthaimin
Cheating on Scientific/Secular Exams
Question:
What is the ruling concerning cheating in English classes or science
classes, like math classes, and so forth?
Response:
Cheating is not allowed in any class whatsoever. The purpose of the
examinations is to determine the level and the grades of the students in
that class. Cheating also is laziness and deception. It allows a weaker
student to excel beyond those who actually work.
The Messenger of Allah (peace be upon
him) said,
"Whoever deceives us is not one of us."1
Deception here is general for any kind
whatsoever. Allah knows best.
Shaikh ibn Jibreen
Footnote
1. Recorded by Muslim.--JZ
Cutting One's Hair
Question:
What is the ruling concerning a woman
cutting her hair?
Response:
Among the Hanbalis, it is disliked for a woman to cut her hair. But if the
haircut is like that of men, it becomes forbidden. This is based on the
Prophet's saying,
"Allah has cursed those women who imitate
and be like men."1
Similarly, if she cuts her hair in such a
way as to resemble the disbelievers, it is also forbidden. It is not
allowed to imitate the disbelieving, Godless women. The Messenger of Allah
(peace be upon him) said,
"Whoever resembles or imitates a people
is one of them." 2
If it is neither an imitation of men or
of the disbelievers, then it is disliked among the Hanbali scholars.
Shaikh ibn Uthaimin
Footnote
1. Recorded by Ahmad. In the version by
al-Bukhari and others, it Prophet (peace be upon him) who cursed such
women.-JZ
2. Recorded by Abu Dawud. Al-Albani has
graded it sahih. Al-Al Sahih al-Jami, vol. 2, p. 1058.--JZ
Does the Harshness of Illness Remove
Sins?
Question:
Does the harshness of the pangs of death remove sins? Similarly, does
illness also remove sins?
Response:
Yes, everything that afflicts a person of illness, difficulty, grief or
sadness, even a thorn that pricks him, acts as an expiation for sins.
Furthermore, if he is patient and hoping for rewards from Allah, then in
addition to it being an expiation, he is also rewarded for that patience
with which he faced that affliction. There is no difference on this point
between that which afflicts a person at death or beforehand. Afflictions
are an expiation of sins for the believer. This is indicated in Allah's
words,
"And whatever of misfortune befalls you,
it is because of what your hands have earned. And He pardons much" (alShura
30).
If it is due to what our hands have
earned, this indicates that it is an expiation for what we have done and
earned. Similarly, the Prophet (peace be upon him) stated that a believer
is never afflicted by any grief, sadness or injury, even a prick of a
thorn, except that Allah expiates sins from him due to it.
Shaikh ibn Uthaimin
It is Permissible to Use Eggs, Honey
and Milk to Cure
Question:
Some of my friends use eggs, honey and milk to remove freckles and spots
that appear on the face. Is that allowed?
Response:
It is well-known that those are types of food that Allah has created to
feed the body. If a person needs to use them for another purpose, that is
not improper, such as a cure, then there is no harm. This is based on
Allah's statement,
"He it is Who created for you all that is
on earth" (al-Baqara 29).
His saying, "for you," means that, in
general, it may be used in any beneficial way as long as there is nothing
to indicate its prohibition. As for using it for beautification, there are
other sources that are preferred to be used. However, there is nothing
wrong with beautification. In fact, Allah is beautiful and He loves
beauty. However, to exaggerate in this matter until it becomes the number
one concern, and one neglects many other things and forgets many of the
beneficial aspects of his religion and worldly life, is not allowed. It is
a type of extravagance and Allah does not love extravagance.
Shaikh ibn Uthaimin
Ruling Concerning Applauding and
Whistling
Question:
What is the ruling concerning applauding (clapping) and whistling that
many people do at parties?
Response:
The ruling concerning that is that it is something that has been taken,
apparently, from the non-Muslims. Therefore, Muslims should not do it. If
a person is very pleased by something, he should extol Allah's greatness
[say Allahu akbar] or glorify Allah [say Subhanallah].
Furthermore, this should not be done as a group chant, like some people do
today. A person says such things between himself and his soul. There is no
basis whatsoever for everyone saying Allahu akbar together in an
audible voice when something occurs which pleases them.
Shaikh ibn Uthaimin
It is Not Allowed to Cheat on Exams
Question:
I gave my classmate the answers to some
questions during the exams after she has exhorted me to give her the
answer in any way possible. What is the view of the religion on such a
practice?
Response:
It is not allowed to cheat during exams or to help someone cheat on
something, regardless if it be by whispering or any other form of trickery
and deception. It is something that harms everyone for the cheater then
receives positions that he is not qualified for or deserving of. This is
harmful and deceiving. And Allah knows best.
Shaikh ibn Jibreen
Ridiculing Teachers and Giving Them
Nicknames
Question:
Some of the female students ridicule their teachers and give them foul and
evil nicknames or they laugh about them. They say that they do not mean
those things and that they are only joking.
Response:
A Muslim must guard his tongue from anything that hurts another Muslim or
degrades him. A hadith states,
"Do not harm Muslims nor search for their
private matters"1
Allah says,
"Woe to every slanderer and backbiter"
(al-Humazah 1).
And,
"A slanderer going about with calumnies"
(al-Qalam 11).
And, finally,
"Nor insult one another by nicknames"
(al-Hujurat 11).
To belittle or harm a Muslim is
forbidden.
Shaikh ibn Jibreen
Footnote
1. Recorded by al-Tirmidhi. Al-Albani
called it hasan sahih. Muhammad Nasir al-Din al-Albani, Sahih
Sunan al-Tirmidhi, vol. 2, p. 200.-JZ
It is not Allowed for a Teacher to
Cheat a Student
Question:
Some teachers do not give students their full rights and fail them simply
because of the teacher's emotions and feelings. What is the opinion of the
Shariah concerning that?
Response:
It is forbidden for a teacher to wrong a student and to keep him from
getting what he deserves, whether it be a particular grade or advancement
to the next level. When he does not give him what he deserves, he is
hurting the student's interest. Instead, he must be just and fair and give
everyone what they deserve.
Shaikh ibn Jibreen
She Did Well and She Did Wrong
Question:
A woman collected her husband's money that was in addition to what was
needed for household items and stored them until they became thousands of
dollars, without telling her husband about it. She did that so she could
repay a debt that he had from her brother. Then, all of a sudden, she told
him about it and he was pleased with what she had done. Then, afterwards,
he became disturbed about it and began to doubt her and not trust her
anymore, even though she is a very religious believer and her
intention was good. However, he has some
evil friends that are pushing him to think such thoughts. She wants to
know if she was sinful or not in what she did.
Response:
That woman did well in some aspects and wrong in other aspects. She was
doing well in trying to relieve her husband of the debt as he was in debt
to another and she wanted to free him from that. Her intention could have
also been to help her brother by giving him his right as her husband was
delaying in returning what was rightfully his although he had the ability
to do so. She wanted her brother to receive his right that he was in need
of. But the method she took was one of deception. However, she was wrong
in doing it in a deceiving fashion that was like stealing and hiding some
of the money that she had taken to meet the household needs. In that case,
she was lying. I advise the husband to forgive her and have good thoughts
about her. And he should return to trusting her and believing in her.
Shaikh ibn Jibreen
Perhaps You Dislike Something Whereas
Allah Has Put a Great Deal of Good Therein
Question:
I have been at my place of work for about five years now and I am not
happy with my situation. I would like to change my job because I am not
able to fulfill it properly. Before I thought of moving to another place,
I prayed Salat al-Istikhaara hoping that my steps would be on a
firm foundation. My heart was resolved to leave that job and I stated to
do so. However, every hope I had to leave was soon exhausted and
everything returned to how it used to be. Since that time I have been
trying to leave this job but without any benefit.
Is Salat al-lstikhaara in those
circumstances permissible or not? If it is legally sanctioned, what is the
Divine wisdom behind me staying in my work for five years while I hate it
and have not had an opportunity to change it?
Response:
Do not dislike your staying in that job, even for a long period of time.
Perhaps, it is better for you than other jobs. You should fulfill your job
to the best of your ability and if you have any shortcomings, they are to
be pardoned. There is nothing wrong with you also trying to find another
job. However, do not despair of Allah's mercy and do not think that the
response is slow in coming. Perhaps it is best for you. Salat al-lstikhaara
is a sunnah and virtuous act. Perhaps Allah knows that you staying in
that job is better for you although you personally dislike it.
"And it may be that you dislike a thing
which is good for you and that you like a thing which is bad for you Allah
Knows but you do not Knows. (al-Baqarah 216)1
Shaikh ibn Jibreen
Footnote
1. Verse added by publisher
Glossary
Asr, Salat al-:
This is the obligatory afternoon prayer.
Aurah:
This is a reference to the portions of a person's body that are to be
covered and covered properly. Under different circumstances, a person's
aurah will be different. For example, for women, their aurah in the prayer
when no men are around is different from their aurah when they go out in
public which is yet different from their aurah when they perform the
pilgrimage.
Dhuhr, Salat al-:
This is the obligatory midday prayer.
Eid al-Adha and Eid al-Fitr:
These are the two Islamic festivals. One occurs at the end of the
pilgrimage while the second occurs at the end of the fasting of the month
of Ramadhan.
Fajr; Salat al-:
This is the obligatory dawn prayer.
fiqh:
Islamic jurisprudence.
ghusl:
This is the complete ritual washing of the
body. It is required, for example, after sexual intercourse or after a
woman has completed her menses.
Hajj:
This is the Major Pilgrimage. It is obligatory upon every Muslim to
perform this once in his life if he has the means to do it. It is made up
of specific rites and is performed at a specific time of the year.
Hasan:
This is an acceptable hadith although it does not reach the level of
authenticity of a sahih hadith. It is still considered an authority
in Islamic Law.
hijab:
Herein it is a reference to the proper dress of a Muslim woman which cover
her completely.
iddah:
This is the woman's waiting period. It could
be the result of divorce or the result of becoming a widow. In both cases,
there are special rulings that she must abide by.
Ifadha, Tawaf al-:
This is the circumambulation of the Kaaba which is performed on the Tenth
of Dhul-Hiijah. It is one of the pillars or essential acts of the Hajj.
ihram:
Herein it is a reference to the inviolable state of the Pilgrimage. In
this state, one is not allowed to perform certain acts that on another
occasions he may be able to do.
Isha, Salat al-:
This is the obligatory night prayer.
Istihaadha:
This is a prolonged or continuos flow of blood from the vagina or a flow
of blood of outside of the monthly menses.
jilbab:
This is the outer cloak that woman are commanded to wear in Surah al-Ahzab.
It covers the woman's entire body from her head to her feet.
Maghrib, Salat al-:
The is the obligatory prayer said immediately after sunset.
mahram:
In general, it is used herein as a reference
to a woman's husband and all the men that are within the prohibited
degrees of marriage, such as her father, brothers, father-in-law and so
forth. It is allowed for a woman to be alone with such men, travel with
them and so on. It can also be used in reference to a man's wife and all
the women relatives within the prohibited degrees, such as his mothers,
sisters and so forth. He is allowed to be alone with such women, travel
with them and so forth.
mustahaadha:
This is in reference to the physical condition of a woman characterized by
the condition of istihaadha.
qiraan:
This is where a person performs Hajj and Umrah at one time, with one
intention, and entering the state of ihram only once.
rakah or rakat:
This is a "unit" of the prayer. For example, the Fajr or Morning Prayer
consists of two rakats.
sa':
This is a measure of food. It is approximately equivalent to three
kilograms of specific types of foods. In reality, it is four times what a
person can hold when he cups both of his hands together.
sahih:
This is an authentic hadith, a hadith of the
highest level of authenticity. It is an authority in Islamic law.
Salat al-lstikhaarah:
When a person has a choice between doing a particular act, he asks Allah
to guide him to that act if it is better for him and to take him away from
that act if it is not good for him, and to bring him what is good for him.
This is done by performing two rakats of voluntary prayer and then
making a special supplication afterwards.
Shariah:
This is the Islamic Law; in particular, what is stated in the texts of the
Quran and sunnah.
tahajjud:
These are the voluntary late-night prayers. They are said between the
performance of the Night (Isha) Prayer and the Dawn (Fajr)
Prayer.
tamattu':
This is where a person performs the Umrah during one of the months of
Hajj. Then he leaves the inviolable state and re-enters it to begin his
Hajj.
tayammum:
This is the ritual cleansing with soil in the absence of water.
Umra:
This is the "Minor Pilgrimage." It has less
rites than the Major Pilgrimage. In general, it may be performed at any
time of the year. Some scholars also say that this is a mandatory act upon
every Muslim once in his lifetime. However, in this case, its obligatory
nature is not agreed upon.
wudhu:
This is the ritual washing or ablution that
is required for the performance of prayers and other acts. It differs from
the major washing which is known as ghusl.
Zakat:
This is the poor-due that makes up one of the five pillars of Islam.
Translator's References
Abu Zaid, Bakr. Juz' fi Ziyarat al-Nisa
li-l-Quboor. Riyadh: Dar
al-Aasima: 1994.
al-Albani, Muhammad Nasir al-Din.
Dhaeefal-Jami al-Sagheer.
Beirut: al-Maktab al-Islami. 1988.
-----Dhaeef Sunan Abu Dawud.
Beirut: al-Maktab al-Islami. 1991.
-----Dhaeef Sunan al-Nasai.
Beirut: al-Maktab al-Islami. 1990.
-----lrwa al-Ghaleel fi Takhreej
Ahadeeth Manaar al-Sabeel.
Beirut: al-Maktab al-Islami. 1979.
-----Jilbab al-Marah al-Muslima fi al-Kitab
wa al-Sunnah.
Beirut: Dar ibn Hazm. 1994.
-----Sahih al-Jami al-Sagheer.
Beirut: al-Maktab al-Islami. 1986.
----Sahih Sunan Abu Dawud. Riyadh:
Maktaba al-Tarbiya al-Arabi
li-Daul al-Khaleej. 1989.
----Sahih Sunan al-Tirmidhi
Riyadh: Maktab al-Tarbiyah al-Arabi
li-Daul al-Khaleej. 1988.
-----Silsilat al-Ahadith al-Sahiha.
Volumes 1 and 2. Beirut: al-
Maktab al-Islami. 1979.
---Silsilat al-Ahadith al-Sahiha.
Volume 5. Riyadh: Maktaba al-
Maarif. 1991.
al-Baghawi, al-Husain. Sharh al-Sunnah.
Zuhair al-Shawish and
Shuaib al-Arnaut, eds. Beirut: al-Maktab
al-lslami. 1983.
al-Baghdadi, al-Khateeb. Tarikh
Baghdad. Dar al-Fikr.
al-Farisi, Al-Ameer Ala al-Din. Al-lhsan
fi Taqrib Sahih ibn Hibban. Shuaib al-Arnaut,
ed. Beirut: Muassassat al-Risalah.1988.
al-Hindi, Ala al-Din. Kanz al-Ummaal
fi Sunan al-Aqwal wa al-Afaal. Beirut: Muassassat
al-Risalah. 1989.
ibn al-Atheer, Al-Mubarak. Jami al-Usul
fi Ahadith al-Rasool.
Abdul Qadir al-Amaut, ed. Maktaba al-Halwani.
1972.
ibn Hajr, Ahmad. Fath al-Bari bi-Sharh
Sahih al-Bukhari. Makkah: al-Maktaba al-
Tijariyya. 1993.
ibn al-Jauzi, Abdul Rahman. Al-llal
al-Mutanahiyah fi al-Ahadith al-Wahiyah. Beirut: Dar
al-Kutub al-Ilmiyah. 1983.
ibn Khuzaima, Abu Bakr. Sahih ibn
Khuzaima. Muhammad Mustafa al-Adhami, ed.
Beirut: al-Maktab al-Islami. 1975.
ibn al-Qayyim, Shamsuddin. Commentary on
Sunan Abu Dawud. On the margin of
Muhammad al-Adheemabadi. Aun al-Mabood.
Cairo: Maktaba ibn Taimiya. 1987.
Ibrahim, Abdul Munim and Muhammad Ibrahim.
Fath Dhi al-Jalaal fi Takhreej Ahadeeth
al-Dhilaal.
Makkah: Maktaba Nazaar Mustafa al-Baz. 1995.
al-Manawi, Abdul Rauf. Faidh al-Qadeer
Sharh al-Jami al-Sagheer. Beirut: Dar al-
Marifah. 1972.
al-Mubarakfoori, Abdul Rahman. Tuhfah
al-Ahwadhi bi-Sharh Jami' al-Tirmidhi. Beirut:
Dar al-Filn. n.d.
al-Sakhawi, Muhammad. al-Maqasid al-Hasana.
Beirut: Dar al-Kitab al-Arabi. 1985.
Al-Saqaaf, Alawi. Takhreej Ahadeeth wa
Athaar Kitaab fi Dhilaal al-Quraan li-Sayyid
Qutb.
Riyadh: Dar al-Hijra. 1991.
al-Uqaili, Abu Jafar. Kitab al-Dhuafa
al-Kabeer. Makkah: Dar al-Baaz. 1984.
al-Usaimi, Salih ibn Abdullah. al-Dar
al-Nadheed fi Takhreej Kitab al-Tauheed. Dar ibn
Khuzaima. 1413 A.H.
al-Wadii, Muqbil bin Hadi. al-Sahih
al-Musnad min Asbaab al-Nuzool. al-Maktab al-
Salafi.l401 A.H.
Zarabozo, Jamaal al-Din. "The Condition
of Tahara for Reciting/Touching the Quran."
Al-Basheer. Volume 7, Number 6,
March-April 1994.
