Monday, June 30, 2014

REGARDING THE WOMAN SITTING WITH HER HUSBAND’S BROTHER OR COUSINS ETC.

Shaykh Bin Baaz (may Allah have mercy on him) said:

It is permissible for a woman to sit with her husband’s brother or cousins etc.


So long as she is wearing proper Islamic hijab, covering her face (most scholars hold covering the face is a highly emphasized sunnah but not obligatory), hair and all of her body, because she is ‘awrah and a source of temptation, and so long as there is nothing suspect about this sitting with them, and she is not sitting alone with any one of them.


With regard to sitting alone with one of them, or in a suspicious manner, that is not permissible.


It is more important that a woman should observe hijab in front of her husband’s relatives such as his brothers, because the husband’s relatives can enter upon her and sit with her without anyone denouncing that, then that may lead to regrettable consequences.


Ref: Fataawa al-Mar’ah Jam’a al-Musnad, p. 157.


It was narrated from ‘Uqbah ibn ‘Aamir that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said, “O Messenger of Allah, what about the in-laws?” He said, “The in-law is death.” (Narrated by al-Bukhari, 4934; Muslim, 2172)


Al-Nawawi said: The scholars of Arabic language are agreed that al-hamu (translated here as “in-law”) refers to the relatives of a woman’s husband, such as his father, paternal uncle, brother, brother’s son (nephew), cousin (son of paternal uncle), etc. Akhtaan (sing. khatan) refers to the relatives of a man’s wife, and ashaar (sing. suhr) refers to both.


Ref: Sharh Muslim, 14/154


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Bid‘ah (innovation) and maslahah mursalah (consideration of public interest); and the similarities and differences between them

What is the difference between bid‘ah (innovation) and maslahah mursalah (consideration of public interest)?

Praise be to Allah.

Firstly:

Al-Haafiz Ibn Rajab al-Hanbali (may Allah have mercy on him) gave a comprehensive definition of bid‘ah (innovation) when he said:


If anyone introduces something new and describes it as part of religion, when it has no basis at all in religion, then it is misguidance and it has nothing to do with religion.


Jaami‘ al-‘Uloom wa al-Hukam (2/128)


So the pillars (essential parts) of bid‘ah are as follows:


1. It is something newly introduced


2. This newly introduced matter is described as part of the religion


3. This newly introduced matter has no basis or shar‘i proof.


You will find a detailed discussion of this matter in the answer to question no. 118225


Please see also the answers to questions no. 10843 and 128530


Secondly:


The linguistic meaning of maslahah (translated above as (public) interest) refers to something beneficial, whether it has to do with this world or the hereafter.


The linguistic meaning of mursalah is general, pertaining to all.


The technical term maslahah mursalah refers to a benefit concerning which there is no specific evidence of approval or disapproval.


Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, explaining the meaning of maslahah mursalah:


This refers to a case where the mujtahid thinks that this action is more likely to bring benefit and there is nothing in Islamic teaching to disallow it.


Majmoo‘ al-Fataawa (11/342, 343).


Thirdly:


Here we will quote some scholarly discussions giving guidelines on the differences and similarities between bid‘ahs (innovations) and cases of maslahah mursalah (consideration of the public interest), with which we will conclude our answer and hope that it will be beneficial and useful.


Shaykh Muhammad ibn Husayn al-Jeezaani (may Allah bless him) said:


A. Similarities between bid‘ah and maslahah mursalah:


1. Both bid‘ah and maslahah mursalah have to do with things that did not occur at the time of the Prophet (blessings and peace of Allah be upon him), especially in the case of maslahah mursalah, as in the case of bid‘ahs, they were rare. However there may be some bid‘ahs – although this is rare – that occurred during his time, as in the story of the three people who came to ask about the worship of the Prophet (blessings and peace of Allah be upon him) [and they thought it was too little and that they had to strive harder].


2. Both bid‘ah – as is usually the case – and maslahah mursalah have no specific textual evidence, because all they can use for proof is texts that are general in wording and meaning.


B. Differences between bid‘ah and maslahah mursalah:


1. What makes bid‘ah different is the fact that it only has to do with rituals of worship and similar religious matters, unlike maslahah mursalah, because maslahah mursalah is examined within a framework of rational analysis and thought such that, if (a matter) is presented to people of understanding they would accept it (on a purely rational basis), and it has nothing to do with rituals of worship or similar shar‘i matters.


2. Another difference is that bid‘ah is intended in and of itself by those who do it (and they have no reason beyond that). So they usually seek to draw closer to Allah by doing it, and they never drift away from it. It never occurs to give it up, because they think that their bid‘ah is superior to any argument that could differ from it. This is unlike maslahah mursalah, which is intended as a means to achieve some objectives and it is not done for its own sake. Thus it comes under the heading of means, because it is only prescribed as a means of attaining some of the goals of sharee‘ah. That is indicated by the fact that this action may no longer be valid and will no longer be of any value from a shar‘i point of view, once it has led to a harm that outweighs any benefit (because it is not sought in and of itself). In that case, it is not possible to examine bid‘ah from the same angle as maslahah mursalah.


3. Another difference is that bid‘ah usually leads to an additional burden on the worshipper and making things too strict, unlike maslahah mursalah, which leads to a reduction of burdens and protects people from hardship, or it leads to protection of something that is important to them.


4. Another difference is that bid‘ah is contrary to the aims of sharee‘ah and undermines them, unlike maslahah mursalah which – in order for it to be regarded as having value from a shar‘i point of view – must be in harmony with the aims of sharee‘ah and must serve to achieve them, otherwise it is not to be allowed.


5. If a maslahah mursalah did not occur at the time of the Prophet (blessings and peace of Allah be upon him), that was only because the reason for it was not there, or there were some impediments that prevented it from occurring. This is unlike bid‘ah; if a bid‘ah did not happen at the time of the Prophet (blessings and peace of Allah be upon him), that is in spite of the fact that there may have been reasons or motives for it to occur and no impediments.


To sum up: if the conditions of maslahah mursalah are met, it is the opposite of bid‘ah and differs from it. Maslahah mursalah cannot be classified as bid‘ah, otherwise – if that were to happen – it would become invalid and would no longer be called maslahah mursalah; rather it would be called an invalid maslahah or a harmful maslahah.


Qawaa‘id Ma‘rifat al-Bida‘ (p. 19,20)


And Allah knows best.


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REGARDING BODY PIERCINGS (INCLUDING THE EARS, NOSE, AND NAVAL)

A woman may adorn herself with permissible things, whether that is gold or silver, or other types of jewels.

She may adorn herself with them however she wants, but there are conditions for that, which include the following:


It should not be an imitation of kaafir or immoral women.

It should not be done to look weird or stand out; rather it should be done in accordance with the custom of women in her country.

It should not cause any harm.

It should not contain any image of animate beings.

Ibn Qudaamah (may Allah have mercy on him) said: It is permissible for women to adorn themselves with gold, silver and jewels according to their custom, such as bracelets, anklets, earrings and rings, and what they wear on their faces, necks, arms, ears and elsewhere. As for that which is not customary for them, such as some types of belt and the like, which is specifically for men, that is haraam, as is also the case if a man were to adopt women’s adornment. End quote.


Source: Al-Mughni, 2/325


Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said:


Islam, in its wisdom, permits women to adorn themselves in customary manners.


Source: Fataawa Muhammad ibn Ibraaheem, 4/73


With regard to piercing the ears of females, there is a difference of scholarly opinion on the ruling. The Hanafis and Hanbalis are of the view that this is permissible. The Shaafa’is are of the view that it is not allowed, and Ibn al-Jawzi and Ibn ‘Aqeel, who were Hanbalis, agreed with them. They did not quote any texts as evidence that it is not allowed, rather they said that it causes pain, and that wearing adornment in the ear is not essential, and is not so important as to allow causing pain to the female for this purpose.


The one who studies the texts of the Prophet’s Sunnah and the lives of the female Sahabaah (may Allah be pleased with them) will see that the more correct view is the former, which is that it is permissible. The texts which indicate that include the following:


1 – It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) came out and prayed, then he delivered a khutbah – and he did not mention any adhaan or iqaamah – then he went to the women and exhorted and reminded them, and told them to give charity, and I saw them taking off their earrings and necklaces and giving them to Bilaal, then he and Bilaal went back to his house. [Narrated by al-Bukhari (4951) and Muslim (884)]


According to another report narrated by them both:


They started throwing their earrings and necklaces.


2 – It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: Eleven women sat and promised one another that they would not conceal anything about their husbands … the eleventh one said: My husband is Abu Zar’ and what (can I say about) Abu Zar’? He has given me many ornaments and my ears are heavily loaded with them. … ‘Aa’ishah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: I am to you as Abu Zar’ was to Umm Zar’. [Narrated by al-Bukhari (4893) and Muslim (2448)]


The Prophet (peace and blessings of Allah be upon him) approved of what Abu Zar’ did by filling the ears of Umm Zar’ with jewelry until they became heavy.


With regard to piercing the ears at the top, it seems that it makes no difference whether they are pierced at the bottom or at the top, depending on whether this is customary in a woman’s environment. We should note that it is not permissible for a woman to show the jewelry that she is wearing on her hand, ear or neck.


Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked about piercing a girls’ nose or ear for the sake of beautification.


He replied:


The correct view is that there is nothing wrong with piercing the ear, because one of the aims that is achieved by that is wearing permissible jewelry. It is known that the women of the Sahaabah had earrings that they wore in their ears. The pain is light, and if the piercing is done when the girl is small, it heals quickly.


With regard to piercing the nose, I do not remember that the scholars said anything about it, but it is a kind of mutilation and deforming of the appearance as we see it, but perhaps others do not see it that way. If a woman is in a country where putting jewelry in the nose is seen as a kind of adornment and beautification, there is nothing wrong with piercing the nose.


Source: Majmoo’ Fataawa Ibn ‘Uthaymeen (11/ question no. 69)


Shaykh Saalih al-Fawzaan (may Allah preserve him) said:


There is nothing wrong with piercing the ears of a girl in order to put jewelry in her ears. This is still done by many people, and even at the time of the Prophet (peace and blessings of Allah be upon him) women used to wear jewellery in their ears and elsewhere without being rebuked for it.


With regard to it hurting the girl, the purpose of it is in her interests, because she needs jewelry, and to adorn herself. Piercing the ears serves a permissible purpose and is allowed because of need. Just as it is permissible to carry out surgery and cauterize her if that is needed on medical grounds, it is also permissible to pierce her ear in order to put jewelry in it, because it is something that she needs, and it is something that does not hurt very much, and does not have a great effect on her.


Source: Fataawa al-Shaykh al-Fawzaan (3/324)


Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on piercing a girl’s ears for the purpose of adornment.


He replied: The correct view is that there is nothing wrong with piercing the ears, because this is one of the means of permissible adornment. It is proven that the women of the Sahaabah had earrings that they wore in their ears, and this pain is mild; if it is done when the child is small it heals quickly.


With regard to piercing the nose, I do not remember any of the scholars saying anything about it, but it is a kind of mutilation and deforming the features as far as we can see, but there may be others who do not agree with that. If women in a country regard putting jewelry in the nose as a kind of adornment and beautification, there is nothing wrong with piercing the nose in order to put jewelry in it. End quote.


Source: Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 11/92


The ruling on putting a ring in a woman’s nose is that it is permissible, because the nose is pierced for the purpose of adornment and not for the purpose of harming or changing the creation of Allah.


And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote.


Standing Committee on Academic Research and Issuing Fatwas


Source: Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (24/36).


Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a woman lives in a country where wearing jewelry in the nose is regarded as an adornment and beautification, then there is nothing wrong with piercing the nose in order to wear jewelry in it.


End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen, 11/ question no. 69


He regarded it as permissible to pierce the nose in order to wear jewelry in it, if that is the custom of the women in one’s country.


The same applies to piercing the ear more than once in order to wear jewelry.


Regarding Piercing the Ear More than Once


There is nothing wrong with piercing the ear more than once, because the basic principle is that it is permissible and there is nothing to indicate that it is not allowed. But that is on condition that it be in accordance with the traditions and customs of the people in your country.


It says in al-Mawsoo‘ah al-Fiqhiyyah (29/216): The basic principle with regard to customs is that which was narrated from Ibn Mas‘ood (may Allah be pleased with him), who said: Whatever the Muslims regard as good is good before Allah. And in the books of usool al-fiqh there is that which indicates that traditions are to be taken into consideration with regard to fiqh. For example:


The scholars said: Customs are to [be] regarded as rules… rather customs are to be taken into consideration if they become prevalent and well established. There is hardly any book of fiqh or any category of fiqh but you see custom playing a role in forming some of its rulings.


End quote.


With regard to piercing the skin around the naval, Shaykh ‘Abd-Allaah ibn Jibreen said:


This is self-inflicted torture. This is not a place where adornments are usually worn, and there is no benefit in this practice. It comes under the heading of changing the creation of Allah. And Allah knows best.


Regarding If Piercings Were Done Prior to Becoming Muslim


Firstly:


There is nothing wrong with a woman – whose parents previously did some piercings on her body or who did that to herself when she was an adult, before she became Muslim or after she became Muslim – using these piercings to wear some adornments of gold or silver or otherwise, but that is restricted to two important conditions:


1. That she should not show this adornment to any non-mahrams and should show it only to her husband or mahrams if it is in places where it is permissible for them to see it, such as the ear and nose for example.


2. That her wearing adornment in these places should not be an imitation of the kuffaar or of evildoers and immoral people. If wearing adornment in the belly button is a prevalent custom in some society among women, then there is nothing wrong with using this kind of adornment. But if it is only known among immoral women, evildoers and kuffaar, then it is not permissible to adopt this custom because that is imitating them, and imitating evildoers is not allowed.


Secondly:


With regard to the ruling on doing body piercing, i.e., piercing various parts of the body in order to wear adornments, the ruling on this action is subject to further discussion:


1. If having the piercing done involves uncovering the ‘awrah and having a stranger or non-mahram, male or female, look at it, then this is undoubtedly a haraam action. The evil of uncovering the ‘awrah is greater than any benefit in wearing adornments, because uncovering the ‘awrah is one of the things that are definitively forbidden in our religion. And what uncovering it leads to of uncovering the ‘awrah and transgressing human dignity and the temptation to commit sin is much more serious than achieving the purpose of adornment which may be achieved by simply wearing earrings, for example.


2. If the piercing will have an adverse effect on one’s health, whether immediately or in the future, then it is haraam and it is not permissible to do it on any part of the body.


3. Moreover, if the piercing of a specific part of the body is a custom among kaafirs, evildoers, promiscuous people and sinners, it is not permissible to imitate them. The Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” [Narrated by Abu Dawood, 4031; classed as hasan by al-Haafiz Ibn Hajar in Fath al-Baari, 10/282]


4. It is also haraam for a man to have piercings on any part of his body, because that is imitating women. It was narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) cursed effeminate men and women who imitate men and he said: “Expel them from your houses.” [Narrated by al-Bukhari, 5885] Ibn ‘Aabideen (may Allah have mercy on him) said: Piercing the ear in order to wear earrings is part of the adornment of women and it is not permissible for males. End quote from Radd al-Muhtaar, 6/420


If the piercing is free of all the reservations mentioned above, then the ruling is that it is permissible in any part of the body, if adorning that part is a well known custom in that society, because the basic principle is that it is permissible for women to adorn themselves, and there is some evidence to indicate that it is permissible to pierce the ears of a little girl to put earrings, and by analogy it is permissible to pierce other parts so long as they do not include the reservations mentioned above. Moreover, the Hanafi and Hanbali fuqaha’ stated that some kinds of piercing for the purpose of adornment are permissible.


It says in Radd al-Muhtaar (6/420), quoting from some books:


If it – meaning the ring in the nose – is something with which women adorn themselves, as is the case in some countries, then it is like piercing the ears – i.e., in terms of it being permissible. And the Shaafa‘is stated that it is permissible. End quote.


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THE PEOPLE OF THE SUNNAH DO NOT CONCEAL AFFAIRS PERTAINING TO THE RELIGION

All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed:

Imam al-Barbahaaree [d. 329 AH], may Allah have mercy upon him, said:


If something from innovation becomes apparent to you in a person, beware of him, because that which you are unaware of is greater than that which is apparent to you.


Shaykh Ahmad an-Najmee [d. 1429 AH], may Allah have mercy upon him, commented on this passage by saying:


The intent of this passage is to drive you away from those who have innovation with them and to inform you that the people of innovation try to conceal and hide their innovations.


However, the people of the Sunnah avoid being secretive about affairs of the religion, and they view concealment in the affairs of religion to be from the way of the people of innovation.


‘Umar Ibn ‘Abdul-‘Azeez [d. 101 AH], may Allah have mercy on him, said:“If you see a people speaking confidentially about the religion, excluding the general population, know that they are laying the foundation for misguidance.” (1)


For this reason, the people of the Sunnah do not conceal affairs pertaining to the religion. They stay way from this type of behavior, and they consider it to be from the ways of the people of innovation. (2)


There is a subtle benefit and principle that the people of the Sunnah mention pertaining to the secretive nature of the people of innovation. Al-‘Awzaa’ee [d. 157 AH], may Allah have mercy on him, said: “Whoever conceals his innovation from us, his associates will not be hidden from us.” (3)


Notes:


(1) See “The History of ‘Umar Ibn ‘Abdul-Azeez by Ibn al-Jawzee,” pg. 54


(2) Ahmad an-Najmee, An Explanation of Sharh as-Sunnah, 224-225


(3) Ibn al-Battah, al-Ibaanah, 2/476


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Can Imaam lead salah whilst sitting? How should the people behind him pray?

Question: If the imam is physically hurt , can he lead the Salah (prayer) while sitting and praying? Also if he is unable to lead prayer standing, is it recommended for him to let a healthier person lead the prayer, that is a person who can stand and lead the prayer?”

Answer:

Praise by to Allah!

The only criteria for appointing a person to lead the Salah (prayer) is the one who has memorized Quran more. If there are more than one haafiz present , then anyone can lead the prayer. Injury. illness or physical disability does not degrade a person’s ability to be an imaam.

If an Imaam has an injury or is ill due to which he is unable to lead the prayer whilst standing, then it is permissible for him to lead the people in prayer whilst sitting down, according to the view of Imaam Abu Haneefah, al-Shaafa’i and imaam Ahmad.

But how should the worshipers behind him pray? Should they sit or should they stand during the prayer? This depends on the situation which can be divided into two:

1) If the imam starts praying sitting down, then the people behind him should pray sitting down.

The evidence for this is the hadith of Al Bukhari, from the chapter of Al-Adhaan, hadith no. 648:

It was narrated from Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allaah (sallallahu alahi wasallam) rode a horse and fell, and the right side (of his body) was injured. He offered one of the prayers sitting down, and we prayed behind him sitting down. When he finished (the prayer) he said, ‘The imam has been appointed to be followed. If he prays standing up, then pray standing up; when he bows, bow; when he raises his head, raise your heads. When he says Sami’ Allaahu liman hamidah(Allaah hears the one who praises Him), say Rabbanaa wa laka’l-hamd (Our Lord, to You be praise). If he prays standing, then pray standing, and if he prays sitting, then pray sitting, all of you.’”

2) If the imam starts the prayer in standing position and due to some reason he sits down inbetween, then those praying behind him should complete the prayer standing.

The evidence for this is the hadith of Al Bukhari, from the chapter of Al-Adhaan, hadith no. 655::

It was narrated that Aaishah (may Allah be pleased with her) said: “The Prophet (sallallahu alahi wasallam) became seriously ill and asked, ‘Have the people prayed?’ We replied, ‘No, they are waiting for you.’ He said, ‘Put some water in a tub for me.’ We did that and he took a bath and tried to get up, but he fainted. Then he (sallallahu alahi wasallam) recovered, and again asked, ‘Have the people prayed?’ We said, ‘No, they are waiting for you, O Messenger of Allaah.’ He again said, ‘Put some water in a tub for me.’ He sat down and took a bath and tried to get up but fainted again. Then he recovered and said, ‘Have the people prayed?’ We said, ‘No, they are waiting for you, O Messenger of Allaah.’ He again said, ‘Put some water in a tub for me.’ He sat down and took a bath and tried to get up but fainted again. Then he recovered and said, ‘Have the people prayed?’ We said, ‘No, they are waiting for you, O Messenger of Allaah.’ The people were in the mosque, waiting for the Prophet to lead them in ‘Isha prayer. The Prophet sent word to Abu Bakr that he should lead the people in prayer. The messenger went to him and said, ‘The Messenger of Allaah (sallallahu alahi wasallam) is telling you to lead the people in prayer.’ Abu Bakr, who was a soft-hearted man, said: ‘O ‘Umar, lead the people in prayer.’ But ‘Umar answered, you have more right to do that.’ So Abu Bakr led the prayers during those days. Then when the Prophet felt a little better, he came out supported by two men, one of whom was al-‘Abbaas, for the Zuhr prayer. Abu Bakr was leading the people in prayer, but when Abu Bakr saw him, he wanted to step back [to let the Prophet lead the prayer]. But the Prophet gestured to him that he should not step back. He said, ‘Sit me down beside him,’ so they sat him down beside Abu Bakr. Abu Bakr continued praying, but he followed the Prophet (sallallahu alahi wasallam) in prayer, and the people were following Abu Bakr in the prayer, and the Prophet was sitting down.”

The relevant point in this hadeeth is that Abu Bakr started to lead them in prayer standing up, then the Prophet (sallallahu alahi wasallam) came and led them from where Abu Bakr had reached, and he prayed sitting down, and the Sahaabah prayed behind him standing up. This indicates that if the imam starts the prayer standing, then he becomes unable to carry on standing, then the people praying behind him should still pray standing.

Wallahualam!




Abu Isaam Imran Ali is a student of knowledge in Islam. He studied at Jamia Darusaalam, Oomerabad for a short period of time and also completed his diploma in Islamic studies (Aqeedah) from India. He then set out on the path of knowledge to Al Madinah Al Munawwara, to learn the sciences of Hadith, fiqh, tafseer etc from Major Scholars. He completed his Diploma from Jamia Islamia (Madinah University) and is currently pursuing his kulliyah in Islamic Shariah from Mahad Al-Haram (Masjid-un-nabawi).


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EXTENDING GREETINGS ON THE ARRIVAL OF RAMADAN: ‘RAMADAN MUBARAK’ OR ‘RAMADAN KAREEM’

Extending greetings on the arrival of the month of Ramadan

Question: Upon the arrival of the month of Ramadan, we hear many people congratulating one another on its arrival by saying: “Congratulations to you on (the arrival of) the month of Ramadan”. So is there any legal basis for this? Provide us with a fatwa, and may you be rewarded.


Response by Shaykh Saalih Ibn Fawzaan: There is no harm in extending greetings on the arrival of the month of Ramadan, because the Prophet (sallallaahu ‘alayhi wa sallam) would give glad tidings to his Companions on the arrival of the month of Ramadan, and he would encourage them to exert themselves with noble actions (during this month). And Allah (Subhaanahu wa Ta’ala) says:


Say: “In the bounty of Allah, and in His Mercy – therein let them rejoice.” That is better than what (the wealth) they amass


Soorah Yoonus, Aayah 58


So extending greetings for this month and (showing) happiness at its arrival is indicative of the desire for that which is good. And the Pious Predecessors would give glad tidings to one another on the arrival of the month of Ramadan – following the example of the Prophet (sal-Allaahu ‘alayhe wa sallam) as occurs in the long hadeeth of Salmaan in which the Prophet (sallallaahu ‘alayhi wa sallam) said:


«O people, a great month has overshadowed you, a blessed month…»


and so on til the end of the hadeeth.


Source: Fataawa Ramadan – Volume 2, Page 741, Fatwa No.750 - al-Muntaqaa min Fataawa Shaykh Saalih Ibn Fowzaan – Volume 3, Page 123


Say ‘Ramadan Mubarak’ Not ‘Ramadan Kareem’


Question: When some people, for example, lie in Ramadan, or when he cheats or backbites, and others prohibit him saying to him, ‘This is haraam (forbidden),’ he says ‘Ramadan kareem’. What is the ruling for that?


Answer by Shaykh Uthaymeen: The ruling of that is that the statement ‘Ramadan kareem’ is not correct. Rather it should be said ‘Ramadan Mubarak’, or whatever is similar to it, because it is not Ramadan itself that gives so that it can be kareem (generous), in fact it is Allah who placed the grace in it, and made it a special month, and a time to perform one of the pillars of Islam.


It is as if the one saying this thinks that the sacredness of the time allows him to commit transgressions. This is turning around what the people of knowledge have said that bad deeds are greater at special times and places, the opposite of what the one saying this imagines. They say that it is obligatory to fear Allah – the honourable and majestic – at all times, and in all places, especially in special times and special places.


Allah – the honourable and majestic – says,


O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious – see V.2:2).


[2:183]


Allah shows that the wisdom of fasting is taqwa (God-consciousness) of Allah – the honourable and majestic – by fulfilling His commandments and avoiding His prohibitions. It has been ascertained from the Prophet (sallallaahu ‘alayhi wa sallam) that he said, “Whosoever does not leave speaking falsehood, or acting with it or ignorance, then Allah has no need that he leaves his food and drink.”


Fasting is cultivation of the self, guarding it from the prohibitions of Allah, and not as this ignoramus says that due to the sacredness and blessing of this month it allows committing transgressions.


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MEANS THAT WILL ASSIST THE WOMEN UPON OBEDIENCE DURING RAMADAN

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Question: What are the most important means that will assist the woman upon obedience during the month of Ramadan?

Answer by Shaykh Fawzaan: The means that will assist the Muslim upon obedience to Allah whether they are male or female are as follows.


1. Fear of Allah Subhanahu wa ta’ala and to believe that He is observing the creation in all of their actions, and statements, and intentions and that He will take them to account for all of that. Therefore if the person is cognizant of this reality then he will busy himself with the obedience of Allah and leave off sins and he will hasten to repent from his wrongdoings.


2. Increase in the remembrance of Allah and the recitation of the Quran because this will soften the heart. Allah the Exalted said, (what can be translated as) ‘Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction’ [Quran 13:28]. And Allah the Exalted said, (what can be translated as) ‘The believers are those who, when Allah is mentioned, feel a tremor in their hearts’ [Quran 8:2].


3. Avoiding the distractions that harden the heart and distance the individual from Allah, and this is every sin and mixing with evil people and eating from the impermissible and being heedless of the remembrance of Allah the Exalted, and watching the evil films.


4. The woman remaining in her home and not leaving her home except due to a need and then returning quickly to her home upon completion of her need.


5. Sleeping during the night because this will assist the person in waking up during the last part of the night. And sleep a little during the day, this will allow the person to perform their prayers in their respective times, and to busy their time with the obedience of Allah.


6. Guarding their tongues from backbiting and tale carrying and he-said-she-said, bearing false witness and impermissible speech, but rather they should busy their tongue with the remembrance of Allah.


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Sunday, June 29, 2014

“RAMADAN HAS COME TO YOU – A BLESSED MONTH.”

Abu Hurairah reported that the Messenger of Allah (sallallaahu alayhi wa sallam) said:

“Ramadan has come to you – a blessed month. Allah has made obligatory upon you its fasting. In it, the gates of heaven are open, the gates of the Hellfire are closed and the evil devils are chained. To Allah belongs a night in it, which is better than a thousand months. Whosoever is prevented from its good, then he has been deprived.” [1]


The hadeeth is a glad tiding to the righteous servants of Allah, of the coming of the blessed month of Ramadan. The Prophet (sallallaahu alayhi wa sallam) informed his companions of its coming and it was not just a simple relaying of news. Rather, his intent was to give them the glad tidings of a magnificent time of the year, so that the righteous people who are quick to do deeds can give it its due estimate. This is because the Prophet (sallallaahu alayhi wa sallam) explained in it (the hadeeth ) what Allah has prepared for His servants from the ways towards gaining forgiveness and His contentment and they are many ways. So whosoever has forgiveness escape from him during the month of Ramadan, then he has been deprived with the utmost deprivation.


From the great favors and bounties that Allah has bestowed upon His servants is that He has prepared for them meritorious occasions so that they may be of profit for those who obey Him and a race for those who rush to compete (for good deeds). These meritorious occasions are times for fulfilling hopes by exerting in obedience and uplifting flaws and deficiencies by self-rectification and repentance. There is not a single occasion from these virtuous times, except that Allah has assigned in it works of obedience, by which one may draw close to Him. And Allah possesses the most beautiful things as gifts, which He bestows upon whomsoever He wills by His Grace and Mercy.


So the one who achieves true happiness is he who takes advantage of these virtuous months, days and hours and draws closer to His Guardian in them, by doing what is prescribed in them from the acts of obedience.


Thus, perhaps he will be showered with one of the many blessings of those occasions and be helped by it, with an assistance that saves him from the Fire and what it contains, such as its blazing heat. [2]


Being able to reach Ramadan is a magnificent bounty in itself, bestowed upon the one who reaches it and rises to its occasion, by standing in prayer during its night and fasting during its day. In it, he returns to his Protector — from disobeying Him to obeying Him, from neglecting Him to remembering Him, from remaining distant from Him to turning towards Him in submissive repentance.


A Muslim must be conscious of this bounty and acknowledge its magnitude. For indeed, many people are prevented from fasting, either because they die before they reach it or because they are not capable of observing it or because they oppose and turn away from it. Thus, the one who fasts must give praise to his Lord for this bounty and should welcome this month with the joy and delight that a magnificent time of the year out of all the occasions for performing obedience is welcomed. He should exert himself deeply in doing good deeds. And he should invoke Allah to grant him fasting and standing in night prayer and that He provide him with seriousness, enthusiasm, strength and energy in that month. And that He awaken him from heedless oversleeping so that he may take advantage of these virtuous times of good.


It is unfortunate to find that many people do not know the value of this virtuous occasion, nor do they consider it to be sacred. So the month of Ramadan no longer becomes a significant time for obedience, worship, reciting the Qur’an, giving in charity and making remembrance of Allah. Rather, to some people it becomes a significant time for them to diversify their foods and drinks and to prepare different types of meals before the month begins. Some other people do not know Ramadan except as a month of sleeplessness and constant recurring gatherings, while sleeping by day. This is to the point that some among them sleep past the time of the obligatory prayers, thus not praying them in congregation or in their proper times. Other people do not know Ramadan except as a significant time for conducting worldly affairs, not as a significant time for conducting affairs for the Hereafter. Thus, they work busily in it, buying and selling, and they stay in the market areas, consequently abandoning the masjids. And when they pray with the people, they do so in such a hurried manner. This is because they find their pleasure in the market places. This is the extent that the notions and views (of Ramadan) have been changed.


Some of the Salaf have used to say:


“Indeed Allah, the Most High, has made the month of Ramadan as a competition for His creatures, in which they may race with one another to His pleasure, by obeying Him. Thus, one group comes first and so they prosper and another group comes last and so they fail.” [3]


Also, the individual does not know if this is perhaps the last Ramadan he will ever see in his life, if he completes it. How many men, women and children have fasted with us the past year, and yet now they lie buried in the depths of the earth, depending on their good deeds. And they expected to fast many more Ramadans. Likewise, we too shall all follow their path. Therefore, it is upon the Muslim to rejoice at this magnificent occasion for obedience. And he should not renounce it, but instead busy himself with what will benefit him and what will cause its effect to remain. For what else is it, except numbered days, which are fasted in succession and which finish rapidly.


May Allah make us, as well as you, from among those who are foremost in attaining good deeds.


Author: Abdullaah ibn Saalih al-Fawzaan – Source: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 13-15) (trans. Ahl ul-Qur’an was-Sunnah Association, NY) – The Approach of Ramadan


Footnotes:


[1] This hadeeth is reported by Ahmad and An-Nasa’i. See Ahmad Shakir’s checking of the Musnad (no. 7148) and Saheeh At-Targhib wat-Tarheeb of Al-Albaani (1490) as well as Tamam-ul-Minnah (395)

[2] These are the words of Ibn Rajab in Lata’if-ul-Ma’arif: pg. 8

[3] Lata’if-ul-Ma’arif of Ibn Rajab: page 246


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Umar’s Instructions on the First Night of Ramadan

It is reported that on the first night of Ramadân, ‘Umar – Allâh be pleased with him – would pray Maghrib, then say (to the people):

Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allâh told us: so whoever cannot stand in prayer, let him sleep on his bed.


And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allâh. And you should know that you are in prayer as long as you are waiting for a prayer.


Minimize any vain or false speech in the houses of Allâh (mosques; he said this two or three times). Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set).


[‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf article 7748]


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Balancing Business Activities and Worship During Ramadan

Ramadan is a period of abundant blessings from Allah subḥānahu wa ta'āla (glorified and exalted be He). As we strive to get the maximum share of those blessings, do we realize we need to make it easy for others to gain their share as well? A large number of our brethren are engaged in direct customer-interaction jobs such as counter sales, support staff, transport and delivery, etc.What we need to consider is making things easier for them — especially in Ramadan.

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “None of you will have faith till he wishes for his (Muslim) brother what he likes for himself.” [Bukhari]

The Ramadan blessings we wish to earn for ourselves need to be wished for our fellow Muslim brothers and sisters as well.

Economic Activities During Ramadan

The tremendous economic activity during Ramadan results in huge profits for many businesses. Almost every type of trade flourishes during Ramadan; from food to clothing, jewelry to renovations, to gifts and greetings — just to name a few. The volume of the business is so much that for many traders, the revenue generated during Ramadan is higher than their total revenue for the rest of the year. The business community — whether a big corporate or a small-time trader — all eagerly wait for this period of the year.

For those in the academia or office setting, things are a little easier as they have fixed hours of day-time work. Also, in many Muslim environments, there are reduced working hours in Ramadan. If you are working on a project, you can plan accordingly to wind up the project before Ramadan.

But for those who slog it out at the supermarkets, grocery stores or a garment-stitching unit, it’s tough. On one hand, they have their best time to make money. On the other hand, they have the spiritual blessings to concentrate on. Balancing between the two is quite a big task.

You As a Business Owner

Now, if you own a business what will you do?

You, being the owner, can reach your workplace late in the day and return early as you wish. You can spend a good amount of time praying and reaping the spiritual benefits. This becomes convenient for you because your workers are the front-runners of your business; they keep your business running.

While you collect all the spiritual benefits of Ramadan and reap the profits of your workers’ hard work, they might end up with just a monetary benefit since it was very tough on them to toil hard in their work, fast and pray on time.

The Holy Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is reported to have said: “Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.” [Al-Adab Al Mufrad]

This hadith is for all time, so if put into practice in Ramadan, the benefits naturally increase because Allah subḥānahu wa ta'āla (glorified and exalted be He) bestows more blessing and shows more mercy on His believers. He subḥānahu wa ta'āla (glorified and exalted be He) increases the rewards manifold on the virtuous deeds done in the month of Ramadan, as is seen in light of the hadith: “A Tasbihah in Ramadan is better than a thousand Tasbihah in other that it.” [Tirmidhi]

You do not need to take any extraordinary measures to relieve your workers’ burden and trade well with customers. Below are some practical tips that may help, In sha Allah.

1. Hire Part-Time Workers

As a businessperson, you know from your yearly experience that demand is higher at this time of the year. So, you can plan well in advance. Hire some part-time workers a month or so before Ramadan, so they will be trained and can handle work without assistance in Ramadan. As the Ramadan pressure increases, you can divide and rotate work among workers, so it there is time for them pray, work and relax.

2. Create a Space for Prayers

If your place of business is located far from a masjid (mosque), to save workers’ time and show consideration towards their spiritual needs, create a space in your work place for salah. You can use the backyard, the storage area or any other suitable place for this purpose. Ideally, you should have a board with a “Closed for Prayer” sign displayed at the time of prayers. But, if there is a rush of customers, then you can let your workers pray in two separate jamaa’s (groups/congregations), for example, one after the other so they do not miss the congregational prayers and you do not lose your customers either.

3. Provide Water and Ablution Spaces

Purity and cleanliness ahead of prayer are a must. They contribute towards helping the worshiper concentrate in prayer and help him/her appear adequate before The One he/she is praying to. To help your workers, make the necessary arrangements for them to perform ablutions. They need to have water and ablution space that would facilitate the ritual for them and help them return to work after prayer, all refreshed.

4. Network with Fellow Muslim Businesses

If there happens to be more Muslim workers / Muslim businesses nearby, you can make an arrangement with them and decide on common needs. This could be creating a common prayer area, ablution area or any other facilities needed by everyone’s workers.

5. Pay on Time

Make sure to pay your workers their wages on time well before Eid,so they can join the Eid festivities like everyone else. The workers too have families and children who count on this money to pay for their Eid necessities. A delayed and disputed settlement will create ill will and likely turn the Eid sour rather than sweet.

It was narrated from ‘Abdullah bin ‘Umar that the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “Give the worker his wages before his sweat dries.” [Sunan Ibn Majah]

6. Earn Profit not Ire

In Ramadan, unfortunately, we see a surge in prices of essential commodities. As an Ummah, (community), there should be an effort to bring the prices down to keep commodities within everyone’s reach. Be moderate in deciding profit margins. Charging exorbitant profits on commodities by lying, price manipulation or other tricks makes the extra profit earned unlawful. And unlawful earnings invite Allah’s subḥānahu wa ta'āla (glorified and exalted be He) ire.

It was narrated from Abdullah that: “The Messenger of Allah forbade artificially inflating prices, meeting traders on the way and for a town-dweller to sell for a desert-dweller.” [Sunan An-Nasa’i]

7. Trade Well and Be Fair

Measure correctly while selling. Under-measuring while you sell is cheating and has been prohibited and cursed by Allah subḥānahu wa ta'āla (glorified and exalted be He).

“Woe to those who give less [than due]. Who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss. Do they not think that they will be resurrected?” [Qur’an: Chapter 83, Verse 1-4]

You as a Consumer

Now, having said all of the above, let us look at the scenario from the other side: The consumer’s side. What can we, as consumers, do to ease workers’ burden? Here are a few tips:

1. Focus on Ramadan’s Spirituality

The consumer trend of Ramadan shopping increases trade pressure. If we, as consumers, try to focus on the essence of Ramadan: i.e. more worship, it would reduce this pressure considerably.

Prepare a list of what you need in Ramadan in advance and try to get those before Ramadan. Then, you only have to buy fresh produce as and when you need them, as you have the other items stocked up. This way, you will save a good amount of time.

Focus on Ramadan, not on Eid. You have every right to prepare for Eid, but this can also be done ahead of Ramadan. This way, you will not end up shopping most of the time for Eid during Ramadan. If all your necessities are ready before time, you can dedicate more time for increasing your spiritual productivity with more worship.

2. Cut the Nights Out

The most blessed moments of Ramadan are its nights. This is quite evident from the fact that additional taraweeh prayers are allotted at night time, rather than any other part of the day.

Narrated Abu Huraira raḍyAllāhu 'anhu (may Allāh be pleased with him): I heard Allah’s Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) saying regarding Ramadan: “Whoever prayed at night in it (the month of Ramadan) out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.” [Bukhari]

To gain most from those blessed moments, let your feet be on the prayer mat often rather than increasing the footfall in the malls, stores and streets. Try to manage and finish your purchases during the day time to keep the night exclusively for worship. Working men and women who cannot find time during the day can get their shopping done during the weekends.

The trend of ‘Ramadan Night Markets’ rises every year. If we try to limit our shopping to during the day and keep the night exclusively for praying, that would be helpful in reversing the Ramada night outs trends, In sha Allah. This will also give the traders and their workers a chance to earn the Ramadan nights’ spiritual blessings.

Small individual efforts can lead to collective results and help us get sufficient time to strive and earn the Ramadan blessings, In sha Allah. Ramadan 1435 begins in the last week of June 2014, In sha Allah. Are we getting ready?

Let us know your thoughts in the comments section below.

Ajaz Ahmad

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Should he fast with his own country or with any country that sights the new moon?

What should I do if the moon is sighted in some Muslim countries but the country where I am working completes the month of Sha’baan and Ramadaan as thirty days? What is the cause of the people’s differences in Ramadaan?.

Praise be to Allaah.

You have to stay with the people of your country. When they fast, then fast with them, and when they break the fast then break the fast with them, because the Prophet (peace and blessings of Allaah be upon him) said: “The fast is the day when you fast, and the breaking of the fast (al-iftaar) is the day when you break the fast, and the sacrifice (al-adha) is the day when you offer the sacrifice.” And because dissent is evil. So you have to be with the people of your country. So when the Muslims in your country break the fast, then break the fast with them, and when they fast then fast with them.


As for the cause of differences, the reason is that some people see the new moon and some do not see it, then those who have seen the new moon may be trusted by others who follow their sighting, or they may not be trusted, and hence differences arise. One country may sight it and rule accordingly, and fast and break the fast on that basis, whereas another country may not be convinced of this sighting and may not trust the other country, for many reasons, political and otherwise.


What the Muslims must do is fast all together when they see the new moon, and break the fast when they see it, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “When you see the new moon then fast, and when you see the new moon then break the fast, and if it is too cloudy then complete the number of days as thirty.” If they are all certain of the validity of the moon sighting, and that it is real and proven, then they must fast and break the fast accordingly, but if the people differ and do not trust one another, then you have to fast with the Muslims in your country, and break the fast with them, in accordance with the words of the Prophet (peace and blessings of Allaah be upon him): “The fast is the day when you fast, and the breaking of the fast (al-iftaar) is the day when you break the fast, and the sacrifice (al-adha) is the day when you offer the sacrifice.”


It was proven from Ibn ‘Abbaas (may Allaah be pleased with him) that when Kurayb told him that the people of Syria had started fasting on a Friday, Ibn ‘Abbaas said: We saw it on Saturday, and we will carry on fasting until we see the new moon or we complete thirty days. He did not follow the sighting of the people of Syria because Syria is far away from Madeenah and there may be a difference in moonsighting between the two. He (may Allaah be pleased with him) thought that this was a matter that was subject to ijtihaad. You have a good example to follow in Ibn ‘Abbaas and the scholars who followed him and said that you should fast with the people of your country and break the fast with them. And Allaah is the Source of strength. End quote.


Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him).


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Does a person feel that his time is approaching before he dies?

My brother died in a catastrophic car accident when he was eighteen years old. We love him dearly and we want to benefit him in his hereafter. Can we do that, and will Allah accept righteous deeds from us that we do with the intention that they will be added to the balance of his good deeds? Is it permissible for our sister to fast on his behalf the days that he did not fast in Ramadan? Another question: my sister sees him in her dreams living in a verdant garden; does this indicate that he has entered Paradise? Before he died, my brother used to do strange thing, which suggests that he was aware that his time was almost up.

My question is: does a person whose death is near sense that his time is almost up before he dies?

Praise be to Allah.

Firstly:


In the answer to question no. 763 we mentioned the deeds that may benefit the deceased. These deeds may be done in the hope that Allah, may He be exalted, will accept them, and on the basis of thinking positively of Him, may He be glorified. But as for stating definitively that these deeds will be accepted, no one can be certain of that.


Secondly:


If your brother (may Allah have mercy on him) did not fast during Ramadan because of an excuse such as sickness, travelling or being unable to fast, and that excuse remained valid until Allah took him in death and he was not able to make them up, then he does not owe anything and his heirs do not have to make up these days when he did not fast.


However, if he was sick with an illness for which there was no hope of recovery, then in that case he came under the same heading as an old man who is not able to fast, so poor people should be fed on his behalf, because this is what was required of him when he was alive, to feed the poor instead of fasting.


But if he did not fast for some legitimate reason and he died without having made up what he could have made up when he had the opportunity to do so, then his heirs may fast on his behalf. But if he did not fast on some days in Ramadan out of carelessness and heedlessness, and he had no excuse, then it is not valid to make up the fasts on his behalf.




Thirdly:


The fact that his sister sees him in her dreams living in a verdant garden is a good thing, in sha Allah, and there is the hope that he is blessed by that and that Allah has bestowed upon him the favour of a good status before Him. But we cannot be certain about any such matter. Dream interpretation is a vast topic and it is very difficult to be certain of anything in that regard. But we should focus on the blessing of Allah and the hope of His kindness and grace.


Muslim (479) narrated that Ibn ‘Abbaas said: The Messenger of Allah (blessings and peace of Allah be upon him) drew back the curtain and the people were lined up in rows behind Abu Bakr. He said: “O people, there is nothing left of the glad tidings of Prophethood except a good dream that a Muslim sees or that is seen for him.


In the answer to question no. 731 we stated that the belief of Ahl as-Sunnah wa’l-Jamaa‘ah is that we do not testify that a particular person will go to Paradise or Hell, except in cases where the shar‘i texts affirm that.


With regard to some people sensing that their time of death is near, this cannot be denied in general terms, especially when there are signs that point to that, although no one knows exactly when his time will be up or where he will die. Such matters are of no great significance and have nothing to do with a person’s virtue or status. Allah knows best what happens of such things. However we may be definite about what we have said above, that no one knows when his life will end or where he will die. Allah, may He be exalted, says (interpretation of the meaning):


“Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things)”


[Luqmaan 31:34].


And Allah knows best.


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What counts with regard to the beginning and end of the month is sighting of the moon

Some people claimed to have sighted the new moon of Ramadan, whilst astronomers and those who follow calculations claim that it is not possible to have sighted it on that night. There is no confusion in my mind because of this, as calculations may be wrong. But what does confuse me is that the astronomers and those who deal with calculations claim that they tried to sight the moon that night with the telescopes and other equipment that they have but they did not see it. How can it be seen with the naked eye and not with modern equipment? If it were the other way around, and they saw it with their equipment but it was not seen with the naked eye, there would be some justification for the difference of opinion as to whether we should fast or not, and whether the people should break the fast or not. But the problem is: How can they see it with the naked eye and it is not seen with their equipment? In fact I would like you to explain clearly so as to dispel my anxiety and confusion, because I do not think I am alone in this matter.

Praise be to Allaah.


What counts with regard to confirming the beginning of the month of Ramadan is sighting of the new moon or the completion of 30 days of Sha’baan if the moon is not sighted. This is what is indicated by the saheeh Sunnah, and the scholars are unanimously agreed on it. Al-Bukhaari (1909) and Muslim (1081) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “Fast when you see it and break the fast when you see it, and if it is cloudy then reckon the month as thirty.”


Astronomical calculations do not count. The basic principle with regard to sighting is that it should be done with the naked eye, but if the crescent moon is sighted with modern equipment, then this sighting may be acted upon, as stated in the answer to question number 106489. With regard to how the new moon is sighted with the naked eye when it is not seen with telescopes and equipment, this may be due to differences in the place and time of sighting.


Whatever the case, the ruling depends on sighting of the new moon. So long as it has been seen by one or two trustworthy Muslims, then it is obligatory to act upon this sighting.


Shaykh Saalih ibn Muhammad al-Lahaydaan, the head of the Higher Judiciary Council (may Allah preserve him) said: There is a brother called ‘Abd-Allaah al-Khudayri who is famous for sighting the moon and he is one of those who are known to be involved in sighting the moon at different stages, even at times other than the new moon. Some astronomers went to him and met with him in the region of Hawtah Sadeer. And he told me that they estimated that the moon would appear on that night in a certain place according to the calculations they did on their computers, but he told them that it would not appear from the place that they said, because he had seen it before them the night before, and he knew the stations of the moon and from where it would rise every night. Then when the moon appeared, it rose from the place he mentioned and not they place they mentioned. But he excused them because their conclusion was not based on direct moon sighting; rather it was based on calculations with the computers they had. End quote from an interview with him in al-Riyadh newspaper.


http://bit.ly/UXXaxg


And Allah knows best.


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Taraweeh Reminder [A must read]

During Ramadaan, a similar scene is witnessed every day in the Masjid. Despite daily reminders by the care takers of the Masjid, or a kind Naseehah by the Imaam, the same thing is repeated almost every day, both in Men & women’s prayer area/hall.

Please make sure to “Turn off” your Mobiles or make them on “Silent Mode” when going for Taraweeh

Please Respect the House of Allaah. It is very distracting & causes annoyance to the worshipers, specially if it is Musical ring tone.

Some Tips:

Turn off/ your mobile or Turn it on Silent mode before going for Taraweeh.

Inform your friends, family, not to call you after 3Ishaa’ as you will be going for Taraweeh in Ramadaan.

Keep the Ringing volume on the lowest volume (in case you forget to make it silent) (or Leave your mobile phones at home.

Sisters, please keep your mobile phones in your hand-bags.

Change the (musical) Ring tone to the Normal old styled phone Ring bell.

Do NOT check or reply to SMS messages after every 2 rak3ah of taraweeh. This doesn’t let the person to concentrate as the mind is constantly thinking about the message/ reply etc.

If you can, print a poster (Turn off your mobile) and hang it on the wall of the Masjid.

switch-your-mobiles-off-in-the-mosque

And a reminder to sisters, please cover the feet when going outside the house or for Taraweeh. Its fard to cover the feet during salaah.


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RAMADAN FOR SISTERS: DOES TABARRUJ INVALIDATE THE FAST?

Praise be to Allah.

Firstly:


Allah has prescribed fasting for great reasons. One of the most important of these reasons and one of the greatest purposes achieved by the fast is so that we may attain piety (taqwa), as Allah says (interpretation of the meaning) :


“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”


[al-Baqarah 2:183]


Taqwa or piety means obeying that which Allah has commanded and avoiding that which He has forbidden.


The person who is fasting is commanded to do acts of worship and obedience, and he is forbidden to do haraam things. Sins are bad enough when committed by anyone, but they are even worse when committed by one who is fasting. Hence the Prophet (peace and blessings of Allah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allah has no need of him giving up his food and drink.” [Narrated by al-Bukhari, 6057]


Ibn Khuzaymah, Ibn Hiban and al-Hakim narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Fasting does not just mean giving up food and drink, rather fasting also means giving up idle and obscene talk.” [Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 1082]


‘Umar ibn al-Khattab and ‘Ali ibn Abi Talib (may Allah be pleased with them) said: Fasting does not just mean giving up food and drink; it also means giving up lies, falsehood and idle talk.


Jaabir ibn ‘Abd-Allah said: If you fast, then block your ears, eyes and tongue from lies and sin; do not abuse your servants; be tranquil and dignified on the day of your fast; do not let the day when you do not fast and the day when you fast be the same.


It was narrated that Taleeq ibn Qays said: Abu Dharr said: When you fast then be careful as much as you can. When Taleeq was fasting he would enter his house and only come out to pray.


When Abu Hurayrah and his companions (may Allah be pleased with them) fasted, they would stay in the mosque and say, “We are keeping our fast pure.”


See al-Muhalla, 4/305


One of the scholars said:


The person who is fasting must fast with his eyes and not look at anything that is not permissible; with his ears and not listen to anything that is not permissible; with his tongue and not speak any obscene words or slander any one or tell lies or backbite.


The believer should make the most of this blessed month in which the devils are chained up, the gates of Paradise are opened and the gates of Hell are closed, and a caller cries out, “O seeker of good, go ahead; O seeker of evil, desist!” The believer should make the most of this month so that he may draw closer to Allah, repent sincerely from all his sins and make a pledge to Allah to adhere to His religion and laws.


Secondly:


Sin – including a woman’s making a wanton display (tabarruj) of her beauty and charms to non-mahram men – detracts from the reward of fasting. The more sins are committed and the more serious they are, the more that detracts from the reward of fasting, and it may cancel out the reward altogether, so that a person may have denied himself food, drink and all the things that break the fast, yet still deprived himself of the reward for that by disobeying Allah. Hence the Prophet (peace and blessings of Allah be upon him) said: “The one who fasts may get nothing from his fast but hunger, and the one who prays qiyaam may get nothing from his qiyaam but a sleepless night.” [Narrated by Ibn Maajah, 1690; classed as saheeh by al-Albaani in Saheeh Ibn Maajah]


Al-Subki said in his Fataawa, 1/221-226:


Can the (reward for) fasting be decreased by sins that may occur while one is fasting, or not? The view which we favour is that it can decrease, and I do not think there is any differing opinion on this matter…


Note that the complete reward for fasting is achieved when it is accompanied by acts of worship such as reading Qur’an, observing i’tikaaf, praying, giving charity etc, and it may be achieved by avoiding haraam things. All of these things make the reward more complete.


Thirdly:


With regard to fasting that is accompanied by sins – including tabarruj on the part of a woman – the fast is not invalidated by that, rather it is valid and the fasting person has fulfilled his obligation and does not have to make up the fast. But the reward for fasting is decreased by that sin and it may be cancelled out altogether as stated above.


Al-Nawawi said in al-Majmoo’ (6/398):


The fasting person should protect his fast from backbiting and slander. What this means is that it is more important for the fasting person to avoid these sins than others, although those who are not fasting should avoid these sins too, as that is enjoined in all situations. If a person backbites while fasting, he has committed a sin but that does not invalidate his fast in our view. This is the view of Maalik, Abu Haneefah, Ahmad and all the scholars except al-Awzaa’i who said that the fast is invalidated by backbiting, and must be made up.


Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 358): If a person utters some haraam words during the day in Ramadan does that invalidate his fast?


He replied:


If we read the words of Allah (interpretation of the meaning):


“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”


[al-Baqarah 2:183]


we will see that the reason why fasting is enjoined is so that we may attain piety, and piety means avoiding things that are forbidden. In general it means doing that which is commanded and avoiding that which is forbidden. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does not give up false speech and acting in accordance with it, and ignorant conduct, Allah has no need of him giving up his food and drink.”


Based on this, the fasting person has to avoid haraam words and actions, so he should not backbite about people, or tell lies, or spread malicious gossip amongst them, he should not engage in haraam transactions, and he should avoid all haraam things. If a person avoids that for a whole month then he should be able to adhere to that straight path for the rest of the year. But unfortunately many of those who fast do not differentiate between the days when they fast and the days when they do not fast, so they carry on as usual with haraam speech such as lying, cheating and so on. You do not feel that they are observing the dignity of fasting. These actions do not invalidate the fast but they do detract from its reward, and may cancel out the reward of fasting altogether.


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Saturday, June 28, 2014

RAMADAN REMINDER FOR HUSBAND AND WIFE: HUGGING, KISSING, EMBRACING ETC – ARE THEY PERMISSIBLE WHILE FASTING?

Praise be to Allah.

The Muslim has to protect his fast from things that may invalidate it, and he has to seek reward by giving up his desires for food, drink and intercourse, as Allah says in the hadeeth qudsi concerning the virtues of fasting: “He gives up his food, his drink and his physical desires for My sake.” (Narrated by al-Bukhari, al-Sawm, 1761). But if he can control himself and not slip into that which would cause his fast to be invalidated, by the emission of maniy (semen) or by having intercourse, or would make his fast imperfect by the emission of madhiy (prostatic fluid), then it is permissible for him to embrace his wife in this case, because the Prophet (peace and blessings of Allah be upon him) used to fondle ‘Aa’ishah (may Allah be pleased with her) but he used to control his desire.


Shaykh ‘Abd al-‘Azeez ibn Baaz said:


A man may kiss, embrace and touch his wife, without having intercourse, when he is fasting. This is permissible and there is nothing wrong with it, because the Prophet (peace and blessings of Allah be upon him) used to kiss and touch his wives when he was fasting. But if there is the fear that he may do something that Allah has forbidden because his desire is aroused quickly, then it is makrooh for him to do that. If he ejaculates he still should not eat or drink for the rest of the day, and he has to make up the fast, but he does not have to offer kafaarah (expiation) according to the majority of the scholars. But madhiy (prostatic fluid) does not invalidate the fast, according to the more correct of the two scholarly views, because the basic principle is that the fast remains valid, and because it is too difficult to avoid. And Allah is the Source of strength.


Source: Fataawa al-Shaykh Ibn Baaz, part 4, p. 202


There is nothing wrong with a man playing with his wife, or a wife with her husband, by saying words while fasting, on the condition that there is no danger of either of them climaxing. If there is the danger that they may reach climax, as in the case of one who has strong desires and who fears that if he plays with his wife his fast may be broken by his ejaculating, then it is not permissible for him to do that, because he is exposing his fast to the risk of being broken. The same applies if he fears that he may emit prostatic fluid (madhiy). (al-Sharh al-Mumti’, 6/390)


The evidence that it is permissible to kiss and play with one’s wife, if one is sure that there is no risk of reaching climax, is the report narrated by al-Bukhari (1927) and Muslim (1106) from ‘Aa’ishah (may Allah be pleased with her) who said: “The Prophet (peace and blessings of Allah be upon him) used to kiss and touch (his wives) while he was fasting, and he was the most in control of his desires.” In Saheeh Muslim (1108) it is narrated from ‘Amr ibn Salamah that he asked the Messenger of Allah (peace and blessings of Allah be upon him), “Can a fasting person kiss (his wife)?” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Ask her” – meaning Umm Salamah – and she told him that the Messenger of Allah (peace and blessings of Allah be upon him) used to do that.


Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: “With regard to things other than kissing that may lead to intercourse, such as embracing and the like, we say that the ruling on them is the same as the ruling on kissing, and there is no difference between them.” (al-Sharh al-Mumti’, 6/434)


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HOW SHOULD WE WELCOME RAMADAN?

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:

The month of Ramadan is the best month of the year, because Allah has chosen it to make fasting this month obligatory and the fourth pillar of Islam and He has prescribed for the Muslims to spend its nights in prayer, as the Prophet (peace and blessings of Allah be upon him) said:


“Islam is built on five (pillars): testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing prayer, paying zakah, fasting Ramadan and performing pilgrimage to the House (Ka’bah).” [Agreed upon]


And he (peace and blessings of Allah be upon him) said:


“Whoever spend the nights of Ramadan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.” [Agreed upon]


I do not know of any specific way of welcoming Ramadan, but the Muslim should welcome it with joy and happiness and thanking Allah for enabling him to reach Ramadan, for He has caused him to be among the living who compete in doing righteous deeds. Reaching Ramadan is a great blessing from Allah. Hence the Prophet (peace and blessings of Allah be upon him) used to give his companions the glad tidings of the arrival of Ramadan and explain its virtues, and the great reward that Allah has prepared for those who fast and who spend the night in prayer. It is prescribed for the Muslim to welcome this blessed month with sincere repentance and preparations to fast and pray qiyaam, with a sound intention and sincere resolve. End quote.


Source: Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah (15/9)


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Some Ramadan Rulings for Muslim Women

[I begin] with the name of Allah, the Most Gracious, the Exerciser of Mercy. I send prayers and salutations upon the one brought out as a mercy to everything, his family, companions and whoever follows his guidance and his way until the Last Day.

Indeed, women are distinguished with several specific rulings [in Islamic law]. That is because the Shari’ah rulings are built on consideration of differences between individuals, kindness and gentleness. Allah [The Exalted] says:


“He [Allah] did not place upon you, in the religion [Islam], any hardship.”

The 7 mushaqa [hardships]:


There is a universal maxim, from the major maxims of Shari’ah, which states “Hardship brings ease.” Thus, if somethingcauses difficulties for people, then Allah [The Exalted] lifts the obligation of its observance and removes its hardship. For that reason, the scholars mentioned the precepts of hardship [meaning the applicability of this maxim] as: sickness, weakness, insufficiency, abundance, traveling, indecisiveness and fear. These precepts [if present] will lead to hardship.Thus, if any one of them presents themselves, the Shari’ah takes it into consideration [by assigning it a ruling that relieves its burden].


Women are presented with a number of issues that meet the requirements of hardship [as designated by the precepts above] such as pregnancy, nursing, menstruation and irregular vaginal blood flow [menorrhagia]. If one of these four issues presents itself, it influences the rulings related to purity, prayer and fasting. We plan, Inshallah, to spend some time discussing these issues and the relevant rulings related to them and fasting in light of these precepts.


The first issue menstruation:

If a woman menstruates before the commencement of Ramadan [meaning she enters into the month on her menses] then she must not fast until she is absolutely certain that she is pure. This purity is ascertained by two means: dryness in the place of her menses, or a clear white liquid which comes at the end of her cycle. If she becomes certain that her menses have stopped during the night then she is obligated to fast the next day.


However, if she has doubts [regarding the end of her cycle], then the consideration is given to her established state, menstruation, and fasting is not an obligation upon her until she is sure of its cessation. On the other hand, if the opposite holds true, she is pure and has doubts about her cycle starting, then such a doubt is not taken into consideration because it is a doubt related to something which prevents [in this case fasting]. Thus, consideration is given to the established ruling that it is obligatory for her to fast, since her purity is what is certain.

If a woman menstruates during the day time, and she is sure of her menses, then the ruling [that allows her to break her fast] is applied because menstruation breaks the fast and prevents its observance. However, it is an obligation for her to make up [the days she missed from fasting due to her menses]. Thus, the menstruating woman is obliged to make up the days of fasting [that she missed] but not the prayers. This is established by the sound narration of ‘Aisha who said, “We were ordered to make up the fast [of Ramadan] but not the prayers.” This [report] makes clear that it is an obligation to make up the fasting days in which a menstruating woman breaks her fast and that it is not obligatory upon her to make up the prayers she missed [due to her menses]. The difference between the two is that prayers are a common occurrence [five times a day] where as fasting is not [once a year for 29 or 30 days]. This profusion related to prayers is considered from one of the precepts mentioned earlier, abundance, and since the number of prayers, that are obligatory upon her and which she missed are so many then, it is not an obligation upon her to make them up, because of the hardship incurred due to their large quantity unlike fasting.


The nature of women is different when it comes to the strength of their menses. The Prophet [May the peace and blessing of Allah be upon him] made clear that the longest normal time period for a woman’s menses is either six, or seven, days, and that there are some women whose menses will be less, and some whose menses will be longer. If it is the first time a woman has experienced menstruation, then her purity is established by either her becoming dry, or the appearance of a white fluid that comes at the end of her menses. And if the woman has menstruated before, then she is considered as one who has developed a natural pattern regarding her cycle. However, it must be noted that there is a difference amongst the scholars regarding how many times she should have menstruated before her cycle is considered a means to measure her menses. Some of the scholars hold that she should have menstruated at least three times. Thus, if she menstruates three times consecutively within a three month span, then she will know the strength of her menses because of her experience. However, if she menstruates once, or twice, without reaching three consecutive times, then according to those scholars the measurement of her cycle cannot be known. It is said that it is sufficient for her to menstruate only once. Meaning, if she menstruates and discovers that the norm of her cycle is seven days or six days and that her purity comes in the morning or the evening, then this measurement is taken into consideration.


It is possible that a woman’s cycle could start at anytime during the day. However, it is not obligatory for her to check her menses at night before sleeping. However, when she awakes in the morning if she checks and finds that the area of her menses is dry, then it is obligatory for her to fast. And if she still sees some discharge then she is considered on her cycle and she will stay in that condition until she is absolutely sure that her cycle has ceased. However, if her habit is to end her menses with a white clear discharge, then she should wait for it because it is the sign of her purity and considered more accurate then dryness [this was the opinion of Abdu al-Rahman bin Qasim see Hashiyat al-‘Adawi ‘ala Risalah Abi Zaid al-Qayrawani. SDW]. With that in mind, it is possible that she could rely upon dryness regarding fasting. Thus, if she discovers that she is dry and the white discharge [that signifies the end of her menses] has not come before dawn, then it is possible for her to fast and, after that, if she experiences the white discharge, it will not damage her fasting. And if her menses stops during the night, and she fasts and experiences discharge after the evening prayer, then her fast, for that day, was sound as it was considered a day free of menses. However if she awakes pure, begins her fast and then experiences her menses again during the day, then she must break her fast and make up that day.


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Thursday, June 26, 2014

THE FOUR TYPES OF WOMEN: THE PRAISEWORTHY AND THE BLAMEWORTHY

Ibn Hibban narrated in his work Nazahti Al-Fadlaa the advice of Al-Khattaab bin Mu’laa Al-Makhzoomee to his son. At the end of his words he mentioned the following: “Know that women vary more than the fingers of your hand. So be cautious in dealing with them.”

Every evil woman will inevitably harm you:


The First Type:


The woman who is amazed with herself and belittles her husband (27).

If he honors her she sees it not except as a result of her virtue over him (28).

She shows no gratitude for his courtesy. In her eyes he always falls short.

She lashes her tongue out at him like a sharp sword.

Her imprudence has removed the cover of shyness from her face: she is not shy from exposing her faults even when in front of the neighbors (29).

She is like a growling dog with rabies, barking and biting.

Her husband’s face is sad (30), and his honor is violated with the people.

She over burdens him with her bad etiquettes and does not tend to his worldly or religious affairs.

Nor does she uphold her duties towards him in spite of his companionship and the many children they may share.

She does not recognize any good that he does.

His covering is revealed and made public. All the good that he does is buried (31).

He reaches the morning dispirited and enters the evening reprimanding her (32).

His drink is sour. His food is rage. His children are wasted and his house is destroyed (33).

His clothes are filthy and hair disheveled. If he laughs he is worn down (34), and if he speaks he feels sickened. His day is night; his night is misery (35).

She bites him like a vicious snake, and stings like a scorpion.

The Second Type:


From amongst them are: The Shafsha’leeq (The relaxed and lazy woman), Sha’sha (The tall woman), Salfa’a (The blatantly ill-mannered woman), possessor of saturated poison (36), a spark of light yet worn out, she moves with the wind and flies with everyone who has wings (37).

If her husband says “No” she says “Yes,” If he says “Yes” she says “No.”(38).

She is born to disgrace him. She looks down at the good he has done for her (39), and belittles him by comparing him to other men.

She moves him from one state to another, to the point that his home has become insignificant to him and his children have become a source of boredom.

His life festers and he looks down upon himself. His brothers criticize him and his neighbors have mercy on him (40).

The Third Type:


Al-Warhaa (A foolish woman),(41),

Flirtatious when not appropriate, speaks with a slur, and indulges herself in that which does not concern her (42).

She is content with her love, takes pleasure in his wealth (43), and eats like a grazing donkey.

The sun has risen and he has yet to hear a word from her (44); her food is stale; her pots are stained; her baking dough is sour; her cooking water is lukewarm (45), plants can grow in her belongings (46), she does not engage in the slightest of good deeds (47). She beats her servants and enrages her neighbors (48).

The Forth Type:


Is the loving and affectionate woman, blessed child-bearing, can be trusted while she is alone, loved by her neighbors, praiseworthy when in open or private, generous and kind in her marital dealings.

Many virtues, she speaks softly (49); she keeps a clean house; her servants is well fed (50); her son is well kept (51),

She is continuous in doing good deeds; her husband is well pleased.

She is a tender and affectionate lover. She is described by having chastity and doing much good.

May Allah make you, Oh sister, from amongst those who follow the guidance and have taqwa, avoid Allah’s Anger and is pleased with his Pleasure!


This is the completion of his advice in which contains an important message of the praiseworthy and blameworthy descriptions of women.


Footnotes:


(27) Meaning she is arrogant, and constantly looks down upon her husband, either because of his intelligence, his tribe, his wealth, his credentials etc.


(28) She does not thank him; but because of her intense arrogance, she thinks everything he does for her is because of her lofty status over him.


(29) Meaning she speaks to him with a very inappropriate loud and boisterous voice, to the point that it reaches outside the home. Her manners do not encourage her to lower her voice; rather, she raises it, and is not shy in front of the neighbors or guests.


(30) I have mentioned in different places: a woman’s behavior appears on her husband’s face, especially when a guest comes over [to] the house. So whoever is happy with the arrival of guests, providing them with the best of hospitality: delicious food and drink, a warm welcome, and the husband’s face is happy as well, then his wife is happier and more excited about her husband’s guests. On the other hand, whoever’s face is sad, the food and drink are not well prepared, the dishes are filthy, and he is lazy at honoring his guests, then know for sure that behind him is a woman who feels even more burdened by the presence of the guests.


(31) She mentions his faults in front of the women, belittles him. Regardless of how much he does for her, she conceals it in front of the people, not recognizing his deeds in front of him or in front of others.


(32) He wakes up sad, because of the previous night that has passed with this condescending woman, and in the evening he goes to sleep in a state of quarrel, from a day of catastrophe with her.


(33) Meaning from her intense arrogance, she does not even concern herself with the children or the belongings of the home. Her son is a wreck and the house as well, all due to her neglectfulness and lack of support and generosity.


(34) Meaning from the intense sadness of his life, when he laughs the signs of regret and remorse appear on his face, with the feeling of failure. It is even difficult for him to speak, due to sever discouragement. We seek refuge in Allah from this state.


(35) Meaning his day is night, due to the problems he deals with, and his night is misery from her as well. There is no might and no power except with Allah.


(36) Ash-Shafsha ‘Ieeq: the relaxed and lazy woman. Ash-Sha’sha: the tall woman. As-Salfa: the blatantly ill-mannared woman. The intent behind all of this is to show the extent of her poor manners and nature.


(37) All of these characteristics indicate that she is not firm on an opinion. She acts based on the opinions of others, going to bed with a view and waking up with another position. Her husband does not know her mood, and she is not firm on a particular way.


(38) This is due to her arrogance and stubborn nature, causing her to be happy with opposing his command and not obeying his order.


(39) She is the cause of this humiliation, and belittles every good deed he does for her.


(40). She is the cause of his somberness, causing him to begin to hate his house, he is bored with his children, dislikes his marital life, and does not even tend to himself, to the point that his neighbors and family begin to pity him.


(41) Al-Warhaa’: the foolish woman. This word originates from describing the clouds, when they are full of rain. This type of woman is affectionate at the wrong time, until it reaches negligence.


(42) She speaks as if she was chewing her tongue, and to make matters worse, she involves herself in matters that do not concern her.


(43) From her sluggishness: her only goal is that her husband loves her without putting forth any effort of service that will help her gain his love.


(44) As an indication of her laziness, the sun rises and she is still asleep, no sound from her. Her house has not been vacuumed or organized. How abundant is this type! Also, this point shows us the characteristic of the complete wife, which would be the opposite of this type. The complete wife is active at the beginning of the morning, cleaning and beautifying the home.


(45) From her laziness is that, when she serves food to her husband or guest, it is stale, not freshly cooked. Likewise, the dishes are stained with old food particles and grease. And her cooking is so bad that the dough has become acidic due to fermenting for a long period of time. All of this is from her laziness. Similarly, the cooking water is lukewarm, not well boiled.


(46) This is from the things that make you laugh and cry. Describing this wife’s extreme laziness, her belongings have gone so long without reorganization or cleaning that dirt had built up on them to the point that it is like earth where plants can grow. It is critical that the wife avoids this; rather she should be keen on cleaning, organizing, and rearranging every part of the home.


(47) Meaning she is not socially interactive with her neighbors, cooperating with them, lending a helping hand, and honoring them.


(48) All of this is due to her failure in marital life, her despicable behavior. She harms her servant and earns the dislike of her neighbor.


(49) This is the custom of [a] well-mannered woman: softly speaking to ones husband, out of honor and respect for him. Similarly, while dealing with the children inside the house. It has been mentioned previously [about] those women who expose themselves by speaking loudly in front of the neighbors.


(50) Meaning: from her generosity, great service, and skillful cooking, her servant is very well fed. So what about her children and husband? No doubt they are even more well fed.


(51) The cleanliness of the children indicates the cleanliness of the mother, so she always concerns herself with having a good hygiene, clean clothing, and above that, being clean and pure inwardly, with virtuous matters and beautiful speech.


Taken from the book “Twenty Pieces of Advice to My Sister Before Marriage” by the noble Scholar Badr bin Ali Al-Utaybee


May Allah azza wa jal protect us from falling into these shameful characteristics, Ameen


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