Among the best ways of preparing for the month of Ramadaan are:
1 –Sincere repentance
This is obligatory at all times, but because of the approach of a great and blessed month, it is even more important to hasten to repent from sins between you and your Lord, and between you and other people by giving them their rights, so that when the blessed month begins you may busy yourself with acts of worship with a clean heart and peace of mind. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
It was narrated from al-Agharr ibn Yasaar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah for I repent to Him one hundred times each day.” Narrated by Muslim (2702).
2 –Du’aa’ (supplication)
It was narrated from some of the salaf that they used to pray to Allaah for six months that they would live until Ramadaan, then they would pray for five months afterwards that He would accept it from them.
The Muslim should ask his Lord to let him live until Ramadaan with a strong religious commitment and good physical health, and he should ask Him to help him obey Him during the month, and ask Him to accept his good deeds from Him.
3 – Rejoicing at the approach of the blessed month
The arrival of Ramadaan is one of the great blessings that Allaah bestows upon His Muslim slave, because Ramadaan is one of the occasions of good in which the gates of Paradise are opened and the gates of Hell are closed. It is the month of the Qur’aan and of decisive battles in the history of our religion.
Allaah says (interpretation of the meaning):
“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islam and the Qur’aan); —therein let them rejoice.’ That is better than what (the wealth) they amass”
[Yoonus 10:58]
4 – Discharging the duty of any outstanding obligatory fasts
It was narrated that Abu Salamah said: I heard ‘Aa’ishah (may Allaah be pleased with her) say: I would owe fasts from the previous Ramadaan and I would not be able to make them up except in Sha’baan.
Narrated by al-Bukhaari (1849) and Muslim (1146).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
From her keenness to do that in Sha’baan it may be understood that it is not permissible to delay making them up until another Ramadaan begins.
Fath al-Baari (4/191).
5 – Seeking knowledge in order to be able to follow the rulings on fasting and to understand the virtues of Ramadaan.
6 – Hastening to complete any tasks that may distract the Muslim from doing acts of worship.
7 – Sitting with one’s family members – wife and children – to tell them of the rulings on fasting and encourage the young ones to fast.
8 – Preparing some books which can be read at home or given to the imam of the mosque to read to the people during Ramadaan.
9 – Fasting some of the month of Sha’baan in preparation for fasting Ramadaan.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we said: He will not break his fast, and he used not to fast until we said: He will not fast. And I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) complete a month of fasting except Ramadaan, and I never saw him fast more in any month than in Sha’baan.
Narrated by al-Bukhaari (1868) and Muslim (1156).
It was narrated that Usaamah ibn Zayd said: I said: O Messenger of Allaah, I do not see you fasting in any month as you fast in Sha’baan? He said: “That is a month that people neglect between Rajab and Ramadaan, but it is a month in which people’s deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.”
Narrated by al-Nasaa’i (2357); classed as hasan by al-Albaani in Saheeh al-Nasaa’i.
This hadeeth explains the wisdom behind fasting in Sha’baan, which is that it is a month in which deeds are taken up (to Allaah). Some of the scholars mentioned another reason, which is that this fasting is like Sunnah prayers offered beforehand in relation to the obligatory prayer; they prepare the soul for performing the obligatory action, and the same may be said of fasting Sha’baan before Ramadaan.
10 – Reading Qur’aan
Salamah ibn Kuhayl said: It was said that Sha’baan was the month of the Qur’aan readers.
When Sha’baan began, ‘Amr ibn Qays would close his shop and free his time for reading Qur’aan.
Wednesday, August 27, 2008
Dawah
Da’wah is an Arabic term meaning “invite” or “invitation”. Muslim who practices dawah, either as a religious worker or in a volunteer community effort, is called a Da’ee or Da`i.A da’i is thus a person who invites people to understand Islam.
An important matter for Muslims to realize is that da`wah is an obligation upon them.
Allah (s.w.t.) says in the Qur’aan:
“Invite to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.” (Qur’aan, Chapter 16, Verse 125)
“Let there arise out of you a group of people inviting to all that is good, enjoiningal-ma`roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are successful.” [Qur'aan, Chapter 3, Verse 104]
The propagation of Islam was the mission of all the prophets and messengers of Allah. There was never a prophet who was not a preacher and teacher. All of them preached the same message: ‘Worship Allah, you have no other god but Him.’ They all called to their people saying: ‘I do not seek any reward from you for this work.’
Allah (s.w.t) also says:‘Call thou [all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner.’ (Qur’an, Chapter 16, Verse 125)
May Allah give us all guidance, and protect us from misguidance, and treat us with His grace and mercy, surely He is the Most Worthy of taqwa and forgiveness.
An important matter for Muslims to realize is that da`wah is an obligation upon them.
Allah (s.w.t.) says in the Qur’aan:
“Invite to the Way of your Lord (i.e. Islam) with wisdom and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.” (Qur’aan, Chapter 16, Verse 125)
“Let there arise out of you a group of people inviting to all that is good, enjoiningal-ma`roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are successful.” [Qur'aan, Chapter 3, Verse 104]
The propagation of Islam was the mission of all the prophets and messengers of Allah. There was never a prophet who was not a preacher and teacher. All of them preached the same message: ‘Worship Allah, you have no other god but Him.’ They all called to their people saying: ‘I do not seek any reward from you for this work.’
Allah (s.w.t) also says:‘Call thou [all mankind] unto thy Sustainer’s path with wisdom and goodly exhortation, and argue with them in the most kindly manner.’ (Qur’an, Chapter 16, Verse 125)
May Allah give us all guidance, and protect us from misguidance, and treat us with His grace and mercy, surely He is the Most Worthy of taqwa and forgiveness.
Hijab
Misconceptions about Hijab:
1.Hijab is a symbol of ‘male dominance’If you think Hijab is an act of submission, you are right! It is a way to submit to God. Like any other act of worship, the rewards of Hijab come only when it is done for Allah alone.
2.Hijab is a ‘cultural thing’From remote villages to cosmopolitan mega cities, women all across the world, from every ethnic background, wear Hijab. Do all of these women cling to old cultural practices? Hijab, the internal and external aspects, take understanding, training and determination. Since the purpose of Hijab is to please Allah, doing it for tradition is wrong.
3.Hijab is a ‘challenge to the political system’While Hijab may have political implications, as evident in the banning of Hijab in certain countries, Muslim women who choose to practice Hijab are not doing it to challenge the political system. Islam encourages men and women to observe modesty in private and public life. Hijab is an individual’s act of faith and religious expression.
Advantages of Hijab
I am liberated from slavery to ‘physical perfection’ – Society makes women desire to become ‘perfect objects’. The multitudes of alluring fashion magazines and cosmetic surgeries show women’s enslavement to beauty. The entertainment industry pressures teens to believe that for clothes, less is better. When we wear Hijab, we vow to liberate ourselves from such desires and serve only God.
I don’t let others judge me by my hair and curves! – In schools and professional environments, women are often judged by their looks or bodies—characteristics they neither chose nor created. Hijab forces society to judge women for their value as human beings, with intellect, principles, and feelings. A woman in Hijab sends a message, “Deal with my brain, not my body!”
I feel empowered and confident – In contrast to today’s teenage culture, where anorexia and suicide are on the rise, as women attempt to reach an unattainable ideal of beauty, Hijab frees a woman from the pressure to ‘fit in’. She does not have to worry about wearing the right kind of jeans or the right shade of eyeshadow. She can feel secure about her appearance because she cares to please only Allah.
I feel the bond of unity – Hijab identifies us as Muslims and encourages other Muslim sisters to greet us with the salutation of peace, “Assalamu Alaikum”. Hijab draws others to us and immerses us in good company.
More on Hijab:
In some Arabic-speaking countries and Western countries, the word hijab primarily refers to women’s head and body covering, but in Islamic scholarship, hijab is given the wider meaning of modesty, privacy, and morality. The word used in the Qur’an for a headscarf or veil is khimār.
‘Those who harass believing men and believing women undeservedly, bear (on themselves)a calumny and a grievous sin. O Prophet! Enjoin your wives, your daughters, and the wives of true believers that they should cast their outer garments over their persons (when abroad) That is most convenient, that they may be distinguished and not be harassed. And Allah is Oft-Forgiving, Most Merciful.’(Qur’an 33:58-59)
Proper Hijab means loose and opaque clothes. Clothes should not be alluring or similar to the clothing of men. What about guys? Islam outlines a modest dress code for men and women. The requirements are different based on the obvious physiological and psychological differences between the two genders.
Hijab does not apply only to clothes. It is a state of mind, behaviour, and lifestyle. Hijab celebrates a desirable quality called Haya (modesty), a deep concern for preserving one’s dignity. Haya is a natural feeling that brings us pain at the very idea of committing a wrong.
The Prophet (s.a.w.) said:“Every religion has a distinct call. For Islam it is Haya (modesty).”
1.Hijab is a symbol of ‘male dominance’If you think Hijab is an act of submission, you are right! It is a way to submit to God. Like any other act of worship, the rewards of Hijab come only when it is done for Allah alone.
2.Hijab is a ‘cultural thing’From remote villages to cosmopolitan mega cities, women all across the world, from every ethnic background, wear Hijab. Do all of these women cling to old cultural practices? Hijab, the internal and external aspects, take understanding, training and determination. Since the purpose of Hijab is to please Allah, doing it for tradition is wrong.
3.Hijab is a ‘challenge to the political system’While Hijab may have political implications, as evident in the banning of Hijab in certain countries, Muslim women who choose to practice Hijab are not doing it to challenge the political system. Islam encourages men and women to observe modesty in private and public life. Hijab is an individual’s act of faith and religious expression.
Advantages of Hijab
I am liberated from slavery to ‘physical perfection’ – Society makes women desire to become ‘perfect objects’. The multitudes of alluring fashion magazines and cosmetic surgeries show women’s enslavement to beauty. The entertainment industry pressures teens to believe that for clothes, less is better. When we wear Hijab, we vow to liberate ourselves from such desires and serve only God.
I don’t let others judge me by my hair and curves! – In schools and professional environments, women are often judged by their looks or bodies—characteristics they neither chose nor created. Hijab forces society to judge women for their value as human beings, with intellect, principles, and feelings. A woman in Hijab sends a message, “Deal with my brain, not my body!”
I feel empowered and confident – In contrast to today’s teenage culture, where anorexia and suicide are on the rise, as women attempt to reach an unattainable ideal of beauty, Hijab frees a woman from the pressure to ‘fit in’. She does not have to worry about wearing the right kind of jeans or the right shade of eyeshadow. She can feel secure about her appearance because she cares to please only Allah.
I feel the bond of unity – Hijab identifies us as Muslims and encourages other Muslim sisters to greet us with the salutation of peace, “Assalamu Alaikum”. Hijab draws others to us and immerses us in good company.
More on Hijab:
In some Arabic-speaking countries and Western countries, the word hijab primarily refers to women’s head and body covering, but in Islamic scholarship, hijab is given the wider meaning of modesty, privacy, and morality. The word used in the Qur’an for a headscarf or veil is khimār.
‘Those who harass believing men and believing women undeservedly, bear (on themselves)a calumny and a grievous sin. O Prophet! Enjoin your wives, your daughters, and the wives of true believers that they should cast their outer garments over their persons (when abroad) That is most convenient, that they may be distinguished and not be harassed. And Allah is Oft-Forgiving, Most Merciful.’(Qur’an 33:58-59)
Proper Hijab means loose and opaque clothes. Clothes should not be alluring or similar to the clothing of men. What about guys? Islam outlines a modest dress code for men and women. The requirements are different based on the obvious physiological and psychological differences between the two genders.
Hijab does not apply only to clothes. It is a state of mind, behaviour, and lifestyle. Hijab celebrates a desirable quality called Haya (modesty), a deep concern for preserving one’s dignity. Haya is a natural feeling that brings us pain at the very idea of committing a wrong.
The Prophet (s.a.w.) said:“Every religion has a distinct call. For Islam it is Haya (modesty).”
Tuesday, August 26, 2008
Monday, August 25, 2008
Life on Earth
This Lifetime on Earth is so short, but we always find ourselves preparing so much for this lifetime.
We forget that the life of the aakhirat is going to last FOREVER!
FOREVER!
FOREVER!
We can't even imagine that.
However, look at the lifetime on this earth in this way:
When a baby is born, we give the azaan in his ear.
And before burial there is Salah .
So the lifetime of this earth is as short as the time between the azaan for a prayer and the actual
prayer.
That's a good thought right? let's keep that in mind!
We forget that the life of the aakhirat is going to last FOREVER!
FOREVER!
FOREVER!
We can't even imagine that.
However, look at the lifetime on this earth in this way:
When a baby is born, we give the azaan in his ear.
And before burial there is Salah .
So the lifetime of this earth is as short as the time between the azaan for a prayer and the actual
prayer.
That's a good thought right? let's keep that in mind!
Saturday, August 23, 2008
Forgiveness
Say: O My servants who have transgressed against their own souls, despair not of the mercy of Allah. Indeed, Allah forgives all sins. Truly, He is Most Forgiving, Most Merciful. (Surah az-Zumar 39:53)
Indeed, no one despairs of relief from Allah except the disbelieving people. (Surah Yusuf 12:87)
Indeed, no one despairs of relief from Allah except the disbelieving people. (Surah Yusuf 12:87)
Plucking of eyebrows
In al-Saheeh, it was reported that Ibn Mas’ood (may Allaah be pleased with him) said: “Allaah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allaah.” Then he said: “Should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed, when it says in the Qur’aan (interpretation of the meaning): ‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’ [al-Hashr 59:7]”
Friday, August 22, 2008
Allah
Vander Hoven, a psychologist from Netherlands, announced his new discovery about the effect of reading the Qur'aan and repeating the word ALLAH both on patients and on normal persons. The Dutch professor confirms his discovery with studies and research applied on many patients over a period of three years. Some of his patients were non-Muslims, others do not speak Arabic and were trained to pronounce the word 'ALLAH' clearly; the result was great, particularly on those who suffer from dejection and tension. Al Watan, a Saudi daily reported that the psychologist was quoted to say that Muslims who can read Arabic and who read the Quran regularly could protect themselves from psychological diseases. The psychologist explained how each letter in the word 'ALLAH' affects healing of psychological diseases. He pointed out in his research that pronouncing the first letter in the word 'ALLAH' which is the letter (A), released from the respiratory system, controls breathing. He added that pronouncing the velar consonant (L) in the Arabic way, with the tongue touching slightly the upper part of the jaw producing a short pause and then repeating the same pause constantly, relaxes the aspiration. Also, pronouncing the last letter which is the letter (H) makes a contact between the lungs and the heart and in turn this contact controls the heartbeat. What is exciting in the study is that this psychologist is a non-Muslim, but interested in Islamic sciences and searching for the secrets of the HolYQuran Allah, The Great and Glorious, says, We will show them Our signs in the universe and in their ownselves, until it becomes manifest to (remember me in ur Dua) ALLAHU AKBAR.... Allah is great !
Tuesday, August 19, 2008
Perfume
When a woman wears perfume, the ruling depends on the situation:
1 –
Using perfume for the husband.
This is mustahabb and recommended, because it is part of treating him kindly, and it helps to increase love between the spouses, when each of them pays attention to what the other likes.
Al-Mannaawi said in Fayd al-Qadeer (3/190):
As for putting on perfume and adorning herself for her husband, it is required and is something that is liked. One of the wise men said: For a woman to adorn herself and put on perfume for her husband is one of the strongest causes of love and affection between them, and wards off dislike and disdain, because the eye is the pioneer of the heart; if the eye looks at something attractive, the message will reach his heart and love will be created, but if it looks at something ugly or that it does not like of outfits or garments, that that message will reach the heart and dislike and disdain will be created. Hence the advice that Arab women gave to one another was: Beware of letting your husband see anything that does not please him or letting him smell anything from you that he finds off-putting. End quote.
2 –
Putting on perfume and going out with the aim of letting non-mahram men smell it. This is haraam, and is a major sin.
It was narrated from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If a woman puts on perfume and passes by people so that they can smell her fragrance, then she is such and such,” and he spoke sternly - meaning an adulteress. Narrated by Abu Dawood (4173) and al-Tirmidhi (2786); classed as saheeh by Ibn Daqeeq al-Eid in al-Iqtiraah (126) and by Shaykh al-Albaani in Saheeh al-Tirmidhi.
al-Mannaawi said in Fayd al-Qadeer (1/355):
“She is an adulteress” means: because of that she is exposed to zina, and implementing the means that lead to it and calling those who seek it. Hence she is called an adulteress in a metaphorical sense, because desire may prevail and real zina may take place. Her passing by men is likened to her sitting in their path so that they pass by her. End quote.
3 –
If she puts on perfume and goes out, and thinks it most likely that she will pass by a group in which there will be men who will smell her perfume and fragrance, this is also haraam, even if she does not intend to tempt men and that is not her aim, because this action is a fitnah (temptation) in and of itself. There is also an indication in sharee’ah that it is haraam and not allowed.
Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islâm), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
So women are forbidden to show their adornments to non-mahram men, and perfume is undoubtedly one of the woman’s adornments, so it is included in this prohibition.
And it was narrated that Zaynab, the wife of ‘Abd-Allaah ibn Mas’ood, said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “If one of you attends the mosque, let her not put on perfume.” Narrated by Muslim (443).
If the Prophet (peace and blessings of Allaah be upon him) forbade women to go out to the mosque wearing perfume, because men will usually smell some of the fragrance because of close proximity and there being no barrier between men and woman, then it is more likely that women are not allowed to go out to the marketplace and gatherings wearing perfume, although it is not regarded as a major sin, rather it is something that is clearly haraam.
Ibn Hajar al-Haytami said in al-Zawaajir ‘an Iqtiraab al-Kabaa’ir (2/71-72):
The ahaadeeth which count it as a major sin should be interpreted as meaning that this applies if the fitnah is certainly there; when there is merely the fear of fitnah, then it is makrooh, or when she thinks it will cause fitnah then it is haraam but is not a major sin, as is obvious. End quote.
See also the answer to question no. 7850
4 –
When she puts on perfume and thinks it most likely that her fragrance will not reach people and that men will not smell any of it, such as if she is going out in her husband’s car on a trip to an isolated place, or to visit her family, or she is going out in her husband’s car to a gathering for women only, or she is going to the mosque in the car and she is going to get out at the entrance to the prayer-hall that is for women only and is completely separate from the men, then she is going to come straight back in the car without walking in the street, and other such situations where the woman does not expect to pass through the streets and her aim in putting on perfume is to keep herself clean in general as enjoined by sharee’ah. In that case there is nothing wrong with her using perfume, because the reason for the prohibition, which is that the fragrance might reach other men, does not apply.
The evidence for that is as follows:
(i) The apparent reason for the prohibition in the evidence quoted above does not apply in this case, so there is no fitnah and there is no provocation of desire.
(ii) In Sunnah there is an indication that the womenfolk of the Sahaabah used to use perfume when they thought it most likely that it would not be smelt by men.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: We used to go out with the Prophet (peace and blessings of Allaah be upon him) to Makkah, and we would apply perfume to our foreheads when entering ihraam, then if one of us sweated it would run down her face, and the Prophet (peace and blessings of Allaah be upon him) would see it but he would not rebuke her.
Narrated by Abu Dawood (1830) and classed as hasan by al-Nawawi in al-Majmoo’ (7/219) and as saheeh by al-Albaani in Saheeh Abi Dawood.
This is to be understood in the light of the conditions that were known in earlier times, when the caravan of women was separate from that of men, or the woman would be in her howdah and did not mix with men or pass by the places where they were.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/40):
It is permissible for her to apply perfume if she is going out to a place of women and is not going to pass by men in the street. End quote.
It says in Jalasaat Ramadaaniyyah (1415/al-Majlis al-Khaamis/Majmoo’at As’ilah tuhimm al-Usrah) by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him):
But if the woman is going to ride in the car and her fragrance will only be apparent to those before whom she may show the fragrance, and she will exit the car and go straight to her workplace without there being any men around her, then there is nothing wrong with it, because there is nothing haraam involved. When she is in her car it is as if she is in her house. But if she is going to pass by men then it is not permissible for her to wear perfume. End quote.
If an emergency arises in which some men happen to smell the perfume of this woman, because of a car accident, for example, or a sudden illness because of which she is taken to the hospital and the like, then this is something that is forgiven, in sha Allah, because Allaah does not burden any soul beyond its scope and the shar’i ruling is to be followed in cases where one has the choice, not in cases of necessity.
And Allaah knows best.
1 –
Using perfume for the husband.
This is mustahabb and recommended, because it is part of treating him kindly, and it helps to increase love between the spouses, when each of them pays attention to what the other likes.
Al-Mannaawi said in Fayd al-Qadeer (3/190):
As for putting on perfume and adorning herself for her husband, it is required and is something that is liked. One of the wise men said: For a woman to adorn herself and put on perfume for her husband is one of the strongest causes of love and affection between them, and wards off dislike and disdain, because the eye is the pioneer of the heart; if the eye looks at something attractive, the message will reach his heart and love will be created, but if it looks at something ugly or that it does not like of outfits or garments, that that message will reach the heart and dislike and disdain will be created. Hence the advice that Arab women gave to one another was: Beware of letting your husband see anything that does not please him or letting him smell anything from you that he finds off-putting. End quote.
2 –
Putting on perfume and going out with the aim of letting non-mahram men smell it. This is haraam, and is a major sin.
It was narrated from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If a woman puts on perfume and passes by people so that they can smell her fragrance, then she is such and such,” and he spoke sternly - meaning an adulteress. Narrated by Abu Dawood (4173) and al-Tirmidhi (2786); classed as saheeh by Ibn Daqeeq al-Eid in al-Iqtiraah (126) and by Shaykh al-Albaani in Saheeh al-Tirmidhi.
al-Mannaawi said in Fayd al-Qadeer (1/355):
“She is an adulteress” means: because of that she is exposed to zina, and implementing the means that lead to it and calling those who seek it. Hence she is called an adulteress in a metaphorical sense, because desire may prevail and real zina may take place. Her passing by men is likened to her sitting in their path so that they pass by her. End quote.
3 –
If she puts on perfume and goes out, and thinks it most likely that she will pass by a group in which there will be men who will smell her perfume and fragrance, this is also haraam, even if she does not intend to tempt men and that is not her aim, because this action is a fitnah (temptation) in and of itself. There is also an indication in sharee’ah that it is haraam and not allowed.
Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islâm), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
So women are forbidden to show their adornments to non-mahram men, and perfume is undoubtedly one of the woman’s adornments, so it is included in this prohibition.
And it was narrated that Zaynab, the wife of ‘Abd-Allaah ibn Mas’ood, said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “If one of you attends the mosque, let her not put on perfume.” Narrated by Muslim (443).
If the Prophet (peace and blessings of Allaah be upon him) forbade women to go out to the mosque wearing perfume, because men will usually smell some of the fragrance because of close proximity and there being no barrier between men and woman, then it is more likely that women are not allowed to go out to the marketplace and gatherings wearing perfume, although it is not regarded as a major sin, rather it is something that is clearly haraam.
Ibn Hajar al-Haytami said in al-Zawaajir ‘an Iqtiraab al-Kabaa’ir (2/71-72):
The ahaadeeth which count it as a major sin should be interpreted as meaning that this applies if the fitnah is certainly there; when there is merely the fear of fitnah, then it is makrooh, or when she thinks it will cause fitnah then it is haraam but is not a major sin, as is obvious. End quote.
See also the answer to question no. 7850
4 –
When she puts on perfume and thinks it most likely that her fragrance will not reach people and that men will not smell any of it, such as if she is going out in her husband’s car on a trip to an isolated place, or to visit her family, or she is going out in her husband’s car to a gathering for women only, or she is going to the mosque in the car and she is going to get out at the entrance to the prayer-hall that is for women only and is completely separate from the men, then she is going to come straight back in the car without walking in the street, and other such situations where the woman does not expect to pass through the streets and her aim in putting on perfume is to keep herself clean in general as enjoined by sharee’ah. In that case there is nothing wrong with her using perfume, because the reason for the prohibition, which is that the fragrance might reach other men, does not apply.
The evidence for that is as follows:
(i) The apparent reason for the prohibition in the evidence quoted above does not apply in this case, so there is no fitnah and there is no provocation of desire.
(ii) In Sunnah there is an indication that the womenfolk of the Sahaabah used to use perfume when they thought it most likely that it would not be smelt by men.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: We used to go out with the Prophet (peace and blessings of Allaah be upon him) to Makkah, and we would apply perfume to our foreheads when entering ihraam, then if one of us sweated it would run down her face, and the Prophet (peace and blessings of Allaah be upon him) would see it but he would not rebuke her.
Narrated by Abu Dawood (1830) and classed as hasan by al-Nawawi in al-Majmoo’ (7/219) and as saheeh by al-Albaani in Saheeh Abi Dawood.
This is to be understood in the light of the conditions that were known in earlier times, when the caravan of women was separate from that of men, or the woman would be in her howdah and did not mix with men or pass by the places where they were.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/40):
It is permissible for her to apply perfume if she is going out to a place of women and is not going to pass by men in the street. End quote.
It says in Jalasaat Ramadaaniyyah (1415/al-Majlis al-Khaamis/Majmoo’at As’ilah tuhimm al-Usrah) by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him):
But if the woman is going to ride in the car and her fragrance will only be apparent to those before whom she may show the fragrance, and she will exit the car and go straight to her workplace without there being any men around her, then there is nothing wrong with it, because there is nothing haraam involved. When she is in her car it is as if she is in her house. But if she is going to pass by men then it is not permissible for her to wear perfume. End quote.
If an emergency arises in which some men happen to smell the perfume of this woman, because of a car accident, for example, or a sudden illness because of which she is taken to the hospital and the like, then this is something that is forgiven, in sha Allah, because Allaah does not burden any soul beyond its scope and the shar’i ruling is to be followed in cases where one has the choice, not in cases of necessity.
And Allaah knows best.
Hair
The fact that it is permissible for a woman to cut her hair short is indicated by the report narrated by Muslim (320) from Abu Salamah ibn ‘Abd al-Rahmaan who said: The wives of the Prophet (S) used to cut their hair so that it came down just past their ears.
al-Nawawi (may Allaah have mercy on him) said:
al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: Perhaps the wives of the Prophet (peace and blessings of Allaah be upon him) did that after the death of the Prophet (peace and blessings of Allaah be upon him), because they stopped adorning themselves and they had no need to grow their hair long, so they reduced the amount of effort required to take care of their hair. What al-Qaadi ‘Iyaad said about them doing that after his death and not during his lifetime was also said by others and it is sound. No one should think that they did that during his lifetime. This indicates that it is permissible for women to cut their hair, and Allaah knows best
Shaykh Ibn Baaz (may Allaah have mercy on him) said: We do not know of anything wrong with women cutting their hair. What is forbidden is shaving the head. You are not allowed to shave your head, but if you cut it to make it shorter or reduce its volume, we do not know of anything wrong with that. But that should be done in a good way that will be pleasing to you and your husband, and you can agree with him on something that will not be similar to the hairstyle of kaafir women because leaving it long will entail a lot of work to wash it and comb it. If the hair is thick and the woman cuts some of it to make it shorter and reduce its volume, there is nothing wrong with that. If she cuts some of it for purposes of beautification to make it pleasing to her and her husband, there is nothing wrong with that. But shaving it altogether is not permissible except in cases of sickness. And Allaah is the source of strength. End quote from Fataawa al-Mar’ah al-Muslimah (2/515).
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
It is not permissible for a woman to cut her hair at the back and leave the sides long, because this is ugly and messing with her hair which is part of her beauty, and it is also an imitation of kaafir women. The same applies to cutting it in different styles with the names of kaafir women or animals, such as the Diana cut, which is the name of a kaafir woman, or the lion cut or mouse cut, because it is haraam to imitate kaafir women or animals, and because this is messing with the woman’s hair which is part of her beauty.
If the purpose of this haircut is to resemble kaafir and atheist women, then it is haraam, because imitation of non-Muslims is haraam, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” If the aim is not to imitate the non-Muslims, and it is only a modern trend among women that is considered attractive, then a woman can adorn herself in this way for her husband and appear like this in front of her close friends so that she may look and feel good among them. We do not see anything wrong with this.
al-Nawawi (may Allaah have mercy on him) said:
al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: Perhaps the wives of the Prophet (peace and blessings of Allaah be upon him) did that after the death of the Prophet (peace and blessings of Allaah be upon him), because they stopped adorning themselves and they had no need to grow their hair long, so they reduced the amount of effort required to take care of their hair. What al-Qaadi ‘Iyaad said about them doing that after his death and not during his lifetime was also said by others and it is sound. No one should think that they did that during his lifetime. This indicates that it is permissible for women to cut their hair, and Allaah knows best
Shaykh Ibn Baaz (may Allaah have mercy on him) said: We do not know of anything wrong with women cutting their hair. What is forbidden is shaving the head. You are not allowed to shave your head, but if you cut it to make it shorter or reduce its volume, we do not know of anything wrong with that. But that should be done in a good way that will be pleasing to you and your husband, and you can agree with him on something that will not be similar to the hairstyle of kaafir women because leaving it long will entail a lot of work to wash it and comb it. If the hair is thick and the woman cuts some of it to make it shorter and reduce its volume, there is nothing wrong with that. If she cuts some of it for purposes of beautification to make it pleasing to her and her husband, there is nothing wrong with that. But shaving it altogether is not permissible except in cases of sickness. And Allaah is the source of strength. End quote from Fataawa al-Mar’ah al-Muslimah (2/515).
Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:
It is not permissible for a woman to cut her hair at the back and leave the sides long, because this is ugly and messing with her hair which is part of her beauty, and it is also an imitation of kaafir women. The same applies to cutting it in different styles with the names of kaafir women or animals, such as the Diana cut, which is the name of a kaafir woman, or the lion cut or mouse cut, because it is haraam to imitate kaafir women or animals, and because this is messing with the woman’s hair which is part of her beauty.
If the purpose of this haircut is to resemble kaafir and atheist women, then it is haraam, because imitation of non-Muslims is haraam, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” If the aim is not to imitate the non-Muslims, and it is only a modern trend among women that is considered attractive, then a woman can adorn herself in this way for her husband and appear like this in front of her close friends so that she may look and feel good among them. We do not see anything wrong with this.
Thursday, August 14, 2008
Islamic weddings
Praise be to Allaah.
With regard to having a wedding party in the Islamic manner, you have to keep away from the things which are forbidden in sharee’ah but which many people do not pay attention to during celebrations, such as the following:
With regard to the woman: going to a male, non-mahram hairdresser to have her hair done; or adorning herself in ways that are haraam, such as thinning the eyebrows by plucking them, or wearing tattoos, or wearing hair extensions, or other kinds of haraam things, because the Prophet (peace and blessings of Allaah be upon him) cursed the one who plucks eyebrows and the one who has that done, the one who adds hair extensions and the one who asks to have that done; imitating the kuffaar in their dress, because usually the wedding dress shows many of the woman's charms and her body, in such a way that the dress is very revealing - we seek refuge with Allaah – and also a great deal of money is wasted on the dress.
Among the haraam actions that have to do with the man are: shaving his beard for the wedding night, which is done on the grounds that this makes him look more handsome, but this is something which is haraam according to sharee’ah; letting one's clothes hang below the ankle (isbaal).
There follows a list of haraam things which both men and women should avoid in the wedding party:
1- Mixing of men with women, and things that are involved in that, such as greeting and shaking hands with one another, and men and women dancing together, because all of that is haraam and is a very serious matter.
2- Taking pictures, whether men do that amongst themselves or women do that amongst themselves.
3- Drinking alcohol or eating pork.
4- Letting the husband come in to where the women are in order to take his wife.
5- Women wearing revealing, tight or short clothes amongst themselves, because this is haraam – so how about wearing such things in front of men?
6- People should avoid spending extravagantly or going to extremes in showing off in wedding parties, because that may wipe out the blessing.
7- The husband and wife exchanging rings and thus imitating the kuffaar, thinking that this will increase the husband’s love for his wife and vice versa.
Finally, both partners should know that the more the teachings of Islam are followed in the wedding party, the more blessed their marriage will be, the more love and harmony there will be between them, and the less problems they will encounter in their married life. For if the married life is based from the outset on haraam things which go against the commands of Allaah, how can they expect the marriage to be successful after that? There have been many marriages in which there were things that went against the commands of Allaah, and they did not last. Fear Allaah with regard to this party and keep it free of things that are forbidden in Islam. May Allaah bless you both. We ask Allaah to give you and your husband strength. May Allaah bless our Prophet Muhammad.
And Allaah knows best.
With regard to having a wedding party in the Islamic manner, you have to keep away from the things which are forbidden in sharee’ah but which many people do not pay attention to during celebrations, such as the following:
With regard to the woman: going to a male, non-mahram hairdresser to have her hair done; or adorning herself in ways that are haraam, such as thinning the eyebrows by plucking them, or wearing tattoos, or wearing hair extensions, or other kinds of haraam things, because the Prophet (peace and blessings of Allaah be upon him) cursed the one who plucks eyebrows and the one who has that done, the one who adds hair extensions and the one who asks to have that done; imitating the kuffaar in their dress, because usually the wedding dress shows many of the woman's charms and her body, in such a way that the dress is very revealing - we seek refuge with Allaah – and also a great deal of money is wasted on the dress.
Among the haraam actions that have to do with the man are: shaving his beard for the wedding night, which is done on the grounds that this makes him look more handsome, but this is something which is haraam according to sharee’ah; letting one's clothes hang below the ankle (isbaal).
There follows a list of haraam things which both men and women should avoid in the wedding party:
1- Mixing of men with women, and things that are involved in that, such as greeting and shaking hands with one another, and men and women dancing together, because all of that is haraam and is a very serious matter.
2- Taking pictures, whether men do that amongst themselves or women do that amongst themselves.
3- Drinking alcohol or eating pork.
4- Letting the husband come in to where the women are in order to take his wife.
5- Women wearing revealing, tight or short clothes amongst themselves, because this is haraam – so how about wearing such things in front of men?
6- People should avoid spending extravagantly or going to extremes in showing off in wedding parties, because that may wipe out the blessing.
7- The husband and wife exchanging rings and thus imitating the kuffaar, thinking that this will increase the husband’s love for his wife and vice versa.
Finally, both partners should know that the more the teachings of Islam are followed in the wedding party, the more blessed their marriage will be, the more love and harmony there will be between them, and the less problems they will encounter in their married life. For if the married life is based from the outset on haraam things which go against the commands of Allaah, how can they expect the marriage to be successful after that? There have been many marriages in which there were things that went against the commands of Allaah, and they did not last. Fear Allaah with regard to this party and keep it free of things that are forbidden in Islam. May Allaah bless you both. We ask Allaah to give you and your husband strength. May Allaah bless our Prophet Muhammad.
And Allaah knows best.
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