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WOMEN ISSUES


 

Table of Contents

 

Islamqa

Questions

  1. Women and da’wah
     
  2. Women wearing wigs
     
  3. Women cutting their hair
     
  4. Meaning of the hadeeth, “Treat women kindly”
     
  5. Etiquette of talking to women
     
  6. Women’s voices in the field of animation
     
  7. Ruling on Salaat ul Taraaweeh for Women
     
  8. I’tikaaf of women in the mosque
     
  9. Do women have to wear niqaab?
     
  10. Is it true that women’s ‘awrah in front of other women is from the navel to the knees?
     
  11. What is the ruling on selling women’s products?
     
  12. Women going out to markets and shops
     
  13. Eid prayer for women is Sunnah
     
  14. Should women kiss the Black Stone?
     
  15. Ruling on women wearing perfume
     
  16. Why is fasting haraam for menstruating women?
     
  17. Ruling on talking to women at work
     
  18. Is it o.k. if her husband takes her to the airport and her brother meets her in her country?
     
  19. Ruling on women plucking or trimming their eyebrows
     
  20. Why will there be more women in Hell than men?

 

Question and Answers

1. What do you say about calling people to Allaah (da’wah) with regard to women?

A. Praise be to Allaah.


Women, like men, are obliged to call people to Allaah and to enjoin what is good and forbid what is evil, because the texts of the Qur’aan and Sunnah indicate that, and the words of the scholars clearly state that. So women have to call people to Allaah and enjoin what is good and forbid what is evil, following the guidelines of sharee’ah, just as men are required to do. A woman should not be deterred from calling people to Allaah by feelings of anxiety or lack of patience because of some people looking down on her, insulting her or mocking her. Rather she has to put up with that and be patient. If she thinks that people are mocking her or making fun of her in some way, then she should pay attention to something else, which is that she should be the best example of observing hijaab in front of non-mahram men and avoiding mixing freely.

She should be careful to ensure that her da’wah is free of anything reprehensible. If she makes da’wah to men she must do so whilst observing hijaab and without being alone with any non-mahram man. If she makes da’wah to women, she must call them wisely and making sure that her attitude and behaviour is above suspicion so that no one will criticize her or ask, “why doesn’t she start with herself?” She has to keep away from clothing that will distract people, and avoid all kinds of fitnah (temptation) such as displaying her beauty or speaking in a soft manner, for which she may be criticized. She must take care to call people to Allaah in a manner which will not harm her religious commitment or her reputation.

Shaykh ‘Abd al-‘Azeez ibn Baaz, al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, p. 1010.

 

2. What is the ruling about women wearing wigs to appear attractive to their husbands?

A. Praise be to Allaah.


Both husband and wife should make themselves attractive to one another, in ways that the other likes, so as to strengthen their relationship, but this has to be within the limits of what is allowed in sharee’ah, not by doing things that are prohibited. The use of wigs started among non-Muslim women, who were so well known for wearing them and adorning themselves with them that this became one of their distinguishing features. If a woman wears a wig and adorns herself with it, even if she does this for her husband, she is imitating the kaafir women, which the Prophet (peace and blessings of Allaah be upon him) forbade: “Whoever imitates a people is one of them.” Wigs also come under the ruling about hair extensions, which is even more vehement in its prohibition: the Prophet  (peace and blessings of Allaah be upon him) forbade this practice and cursed the one who does it. Fataawa al-Lajnah al-Daa’imah, 5/191.


Humayd ibn ‘Abd al-Rahmaan ibn ‘Awf reported that he heard Mu’aawiyah ibn Abi Sufyaan at the time of Hajj, standing on the minbar and holding a piece of hair that had been seized by his guards, saying: “Where are your scholars? I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) forbidding this kind of thing and saying that Bani Israa’eel were destroyed when their women started to use such things.” Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has cursed the woman who adds false hair and the woman who has this done, and the woman who tattoos and the women who has this done.” (Reported by al-Bukhaari, 5477). And Allaah knows best.

 

3. What is the ruling about the haircut favoured by some women, whereby they cut the hair across their foreheads (“bangs” or “fringe”) and allow some locks or strands of hair to hang forward?

A. Praise be to Allaah.


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.” Abu Dawud 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.


Fataawa al-Lajnah al-Daa’imah, 5/181

 

4. The hadeeth says, “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part…” Please explain the meaning of this hadeeth, especially the phrase “and the most crooked part of the rib is the top part”.

A. Praise be to Allaah.


This is a saheeh hadeeth which was narrated by the two Shaykhs [al-Bukhaari and Muslim] in al-Saheehayn from the Prophet (peace and blessings of Allaah be upon him), from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). The Prophet (peace and blessings of Allaah be upon him) said: “Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part, so treat women kindly.”


This is a command to husbands, fathers, brothers and others to treat women kindly and not to oppress them; to give them their rights and to guide them to do good. This is what is obligatory upon everyone, because the Prophet(peace and blessings of Allaah be upon him) said: “Treat women kindly.” This is not altered by the fact that a woman may sometimes mistreat her husband or relatives with her words or actions, because she was created from a rib as the Prophet (peace and blessings of Allaah be upon him) said, and the most crooked part of it is the top. It is well known that the top of it is the part by which it is attached, so the rib will have some crookedness in it at that point, as is well known.


The meaning is that she will inevitably have some crookedness or shortcomings in her character. Hence it was narrated in another hadeeth inal-Saheehayn:


“I have not seen any lacking in rational ability and failing in religion but (at the same time) robbing the wisdom of the wise, besides you [women].”


The point is that this is the ruling of the Prophet (peace and blessings of Allaah be upon him), and it is narrated in al-Saheehayn from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him). What is meant by lacking in rational ability, as the Prophet (peace and blessings of Allaah be upon him) said, is that the testimony of two women is equivalent to the testimony of one man. Failing in religion, as the Prophet (peace and blessings of Allaah be upon him) said, means that women spend days and nights without praying, i.e., because of menstruation or post-childbirth bleeding.  This is a shortcoming which Allaah has decreed for them, and there is no sin on them because of that.


So women should accept this in the way that the Prophet (peace and blessings of Allaah be upon him) meant it, even if a woman is knowledgeable and pious, because the Prophet (peace and blessings of Allaah be upon him) did not speak of his own whims and desires, rather that was a Revelation that was revealed to him, which he conveyed to the ummah, as Allaah says (interpretation of the meaning):


“By the star when it goes down (or vanishes).


Your companion (Muhammad) has neither gone astray nor has erred.


Nor does he speak of (his own) desire.


It is only a Revelation revealed” [al-Najm 53:1-4]


Majmoo’ Fataawa wa Maqaalaat al-Shaykh ‘Abd al-‘Azeez  ibn Baaz (may Allaah have mercy on him), part 5

 

5. What is the etiquette of talking to women in general and in the following situations: buying and selling; teaching and learning; meetings to discuss work, such as explaining something specific to her? What is the ruling on lowering the gaze in these situations? When is it permissible to look at women in general? I hope that you can explain in full detail.

A. Praise be to Allaah.


Speaking to non-mahram women may occur because of a need or it may occur needlessly.


If it is done needlessly and only for fun and enjoyment, then there is no doubt that it is haraam and comes under the heading of the zina of the tongue and ears of which the Prophet (blessings and peace of Allah be upon him) spoke when he said:


“The son of Adam’s share of zina has been decreed for him, which he will inevitably get. The zina of the eyes is looking, the zina of the ears is listening, the zina of the tongue is speaking, the zina of the hands is touching, and the zina of the foot is walking. The heart longs and wishes, and the private part confirms that or denies it.”


Narrated by Muslim, 2657.

 

When there is a need to speak to a woman, the basic principle is that it is permissible, but it is essential to pay attention to the following etiquette:

 

1. The conversation should be limited to only what is necessary and has to do with the matter at hand, without talking too much or branching off into other topics. Think about the etiquette of the Sahaabah (may Allah be pleased with them) and compare it with the way things are today. The Mother of the Believers ‘Aa’ishah (may Allah be pleased with her) narrated the story of the slander (al-ifk) that the hypocrites accused her of; in her hadeeth she (may Allah be pleased with her) said: 


Safwaan ibn al-Mu‘attal al-Sulami al-Dhakwaani was behind the army and had set out at the end of night. In the morning he reached the place where I was and he saw the shape of a person sleeping. He recognized me when he saw me, as he used to see me before the hijab was enjoined. I woke up when I heard him saying Inna Lillaahi wa inna ilayhi raaji’oon (Verily to Allaah we belong and verily unto Him is our return) when he recognized me, and I covered my face with my jilbab. By Allah, we did not exchange a word and I did not hear any word from him apart from his saying Inna Lillaahi… He made his camel kneel down and put his foot on its foreleg (to keep it steady), then I mounted it, and he set off, leading me on the mount, until we came to the army.


Narrated by al-Bukhaari, 4141 and Muslim, 2770.


Al-‘Iraaqi (may Allah have mercy on him) said: The phrase “and I did not hear any word from him” is not repeating the previous idea (“we did not exchange a word”). It is possible that he did not speak to her; rather he spoke to himself or he recited Qur’aan out loud or said dhikr out loud such that it could be heard. But none of that happened. He did not speak to her; rather he used silence in that situation out of good manners and politeness, and because of the seriousness of the situation in which he found himself.


This hadeeth also shows good manners with non-mahram women, especially in the case of being alone with them out of necessity in the wilderness or elsewhere, as Safwaan did when he made his camel kneel without speaking or asking questions. End quote.


Tarh at-Tathreeb, 8/53


2. Avoiding joking and laughing; that is not part of etiquette and dignity.


3. Avoiding staring and always trying hard to lower the gaze as much as possible; if there is a quick glance for the purpose of speaking, there is nothing wrong with that, in sha Allah.


4. Not softening the voice, by either party, or choosing soft words; rather they should speak is the same, ordinary tone of voice as they would speak to anyone else. Allah, may He be exalted, says, addressing the Mothers of the Believers (interpretation of the meaning): “then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32]. 


5. Avoiding the use of any words that may have some suggestive meanings, and so on.


6. Not going to extremes in embellishing one’s speech . Some people use their skills in communication with others by movements of the hand or face or by quoting poetry or proverbs or romantic phrases. This is a means that the Shaytaan uses to open the door to haraam attraction between the sexes.


Ibn al-Qayyim (may Allah have mercy on him) said:


None of the poets see anything wrong with talking to, addressing or looking at non-mahram women, but this is contrary to Islam and common sense, and it is exposing oneself to temptation. How many people have been affected in this way with regard to their religious commitment and worldly affairs. End quote.


Rawdat al-Muhibbeen, p. 88
 

We have previously discussed this issue in the answers to questions no.1497, 59873, 102930


On our website there is a section devoted to some of the fatwas that have to do with the etiquette of talking to women; please refer to it.


And Allah knows best.

 

6. I work in the field of graphic design, animation and advertising for children and adults alike; this is the field of three-dimensional design. In this field movement of the lips is done by hand of some characters by using a computer program, then after that human voices, male or female, are added to the movement of the lips according to the character. And sometimes there are women's voices with a little softness or laughter for example, as well as the ordinary tone of the voice.  

My question is:  
is this work not allowed on the basis that the woman's voice is ‘awrah and that all work should be free of women's voices in which there may be laughter or soft speech, no matter what the reason for this work is, even if there is some benefit to the viewer in it and even if it is for children, but may also be watched by adults?


A. Praise be to Allaah.


Firstly:

The scholars differed with regard to the ruling on photographic images. Some of the scholars are of the view that it is haraam, and they quoted as evidence the general meaning of the hadeeths which forbid making images and forbid imitating the creation of Allah.


Other scholars are of the view that photographic images are permissible and that they are not imitating the creation of Allah; rather it is capturing an image of a visible object, just as this image may be reflected in the mirror and so on.


Those who allowed photographic images stipulated as a condition of it being permissible that the maker of the image should not change the features of the image from their original shape in any way; rather the image should be left as it is.


With regard to animated drawings, we have previously stated that some of the scholars allow them and that they are not haraam images, especially those that are produced for children, because it is narrated that there is a concession allowing children to play with dolls and the like.


Secondly:


The scholars differed with regard to the ruling on a woman's image: is it ‘awrah or not?


The more correct view concerning this matter is that a woman's voice is not ‘awrah in and of itself; rather a woman should keep her voice away from non-mahram men, and men should not be allowed to hear it, if the voice is used in such a way as to cause fitnah and pleasure, and if the voice is produced in a natural way or if it is in the context of chitchat, joking, laughing and the like, which may cause fitnah.


It says in al-Mawsoo’ah al-Fiqhiyyah:


With regard to the woman's voice, if the listener finds pleasure in it or fears that he may be tempted, it is haraam for him to listen to it, otherwise it is not haraam. There are reports about the Sahaabah (may Allah be pleased with them) talking to women and listening to their voices; these reports are to be understood as referring to cases in which there was no fear of fitnah. A woman should not make her voice soft and alluring, because this is the cause of temptation and because Allah says (interpretation of the meaning):“then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire” [al-Ahzaab 33:32]. End quote.


Al-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah, 4/90


See also the answer to question number 26304 and 1121.


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


If a woman speaks to the owner of the shop according to necessity and in a manner in which there is no fitnah, there is nothing wrong with that. Women used to speak to men about ordinary needs and matters in which there is no fitnah and within the bounds of necessity.


But if it is accompanied by laughter or chitchat or an alluring tone, then this is haraam and is not permissible.


Allah says to the wives of His Prophet (blessings and peace of Allah be upon him and may Allah be pleased with them): “then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32]


Honourable speech is that which people recognise and is limited to what is necessary; anything more than that, if it involves laughing or speaking in an alluring tone and so on, or if she uncovers her face in front of him, or uncovers her arms or hands, all of that is haraam and is an evil deed and a means that may lead to temptation and falling into immoral actions. End quote. Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan


Based on that, it is not permissible to produce a voice in which there is an alluring tone, softness of speech, laughter and the like, because that may lead to temptation and corruption.


The prohibition is more emphatic if it is the voice of a known woman and those who hear it can work out whose voice it is, or if the image is of a specific woman. In that case the temptation may be stronger and it opens the door to temptation and infatuation with this woman, as well as the deceit involved in by adding a voice to an image which it does not belong.


It is possible to achieve the hoped-for benefits, in sha Allah, without falling into any of these haraam actions.


And Allah knows best.

 

7. Is taraaweeh prayer required for women?
Which is better for women, to perform Taraaweeh at home or in a mosque?

A. Praise be to Allaah.


Taraaweeh prayer is not obligatory for women, and it is still better for them to perform the Night Prayer at home, because the Prophet   SAWS (Peace & Blessings of Allah be upon Him) said:
"Do not prevent your women from going to the mosque, even though their houses are better for them." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid: Baab al-tashdeed fee dhaalik. See also Saheeh al-Jaami', no. 7458) .


Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet SAWS (Peace & Blessings of Allah be upon Him) said: "A woman's prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." (Reported by Abu Dawud in al-Sunan, Baab maa jaa'a fee khurooj al-nisaa' ilaa'l-masjid. See also Saheeh al-Jaami', no. 3833).


Umm Humayd, the wife of Abu Humayd al-Saa'idi reported that she came to the Prophet   SAWS (Peace & Blessings of Allah be upon Him) and said: "O Messenger of Allaah, I love to pray with you." He said: "I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque." So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy) ).


But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadeeth:
From 'Abdullah ibn 'Umar, who said: "I heard the Messenger of Allaah  SAWS (Peace & Blessings of Allah be upon Him) say: 'Do not prevent your women from going to the mosque if they ask your permission.'" Bilaal ibn 'Abdullah said, "By Allaah, we will prevent them." (Ibn 'Umar) turned to him and told him off in an unprecedented fashion, saying: "I tell you what the
Messenger of Allaah SAWS (Peace & Blessings of Allah be upon Him) said, and you say 'By Allaah, we will prevent them'!!" (reported by Muslim, 667).


But there are conditions attached to the permission for women to go to the mosque, as follows:


(1) She should wear complete hijaab.

(2) She should not go out wearing perfume.

(3) She should have the permission of her husband.


Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so.


I asked our shaykh, Shaykh 'Abd al-'Azeez, about Taraaweeh prayer in particular, and whether it is better for a woman to perform this prayer in the mosque. He replied in the negative and said that the ahaadeeth that state that it is preferable for a woman to pray in her house apply to all prayers, and this includes Taraaweeh as well as others.

 

And Allaah knows best.

 

8. Can women sit for I'tikaf in a mosque in the last ten days of Ramadan?.

A. Praise be to Allaah.  


Yes, it is permissible for a woman to observe i’tikaaf in the mosque during the last ten days of Ramadaan.


Indeed, i'tikaaf is Sunnah for both men and women, and the Mothers of the Believers (may Allaah be pleased with them [i.e., the wives of the Prophet(peace and blessings of Allaah be upon him)] used to observe i’tikaaf with the Prophet (peace and blessings of Allaah be upon him) during his lifetime, and after he passed away.   


Al-Bukhaari (2026) and Muslim (1172) narrated from ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten nights of Ramadaan in i'tikaaf until he passed away, then his wives observed i'tikaaf after he died.


It says in ‘Awn al-Ma’bood:


This indicates that women are the same as men when it comes to i'tikaaf.


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


I’tikaaf is Sunnah for both men and women, because it was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during Ramadaan, and finally he settled on i'tikaaf during the last ten days, and some of his wives used to observe i'tikaaf with him, then they observed i’tikaaf after he died. The place for i’tikaaf is the mosque in which prayers in congregation are performed.


From the internet website of Shaykh Ibn Baaz.


And Allaah knows best.

 

9. Is wearing niqaab one of the conditions of Islamic dress for women?

A. Praise be to Allaah.


Hijaab in Arabic means covering or concealing. Hijaab is the name of something that is used to cover. Everything that comes between two things is hijaab.


Hijaab means everything that is used to cover something and prevent anyone from reaching it, such as curtains, door keepers and garments, etc.


Khimaar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Khammiru aaniyatakum (cover your vessels).” Everything that covers something else is called its khimaar.


But in common usage khimaar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimaar.


Some of the fuqahaa’ have defined it as that which covers the head, the temples and the neck.


The difference between the hijaab and the khimaar is that the hijaab is something which covers all of a woman’s body, whilst the khimaar in general is something with which a woman covers her head.


Niqaab is that with which a woman veils her face (tantaqib)…


The difference between hijaab and niqaab is that the hijaab is that which covers all the body, whilst niqaab is that which covers a woman’s face only.


The woman’s dress as prescribed in sharee’ah (“Islamic dress”) is that which covers her head, face and all of her body.


But the niqaab or burqa’ – which shows the eyes of the woman – has become widespread among women, and some of them do not wear it properly.  Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it is used improperly and people treat it as something insignificant, demonstrating negligent attitudes towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for the eyes so that the cheeks, nose and part of the forehead are also visible.


Therefore, if the woman’s niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye, as was narrated from some of the salaf, then that is permissible, otherwise she should wear something which covers her face entirely.


Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:


The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire.


A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams.


Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392)


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


The correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is the most tempting part of her body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is obligatory to cover the face.


For example, 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)…” [al-Noor 24:31]         


Drawing the veil all over the juyoob implies covering the face.


When Ibn ‘Abbaas (may Allaah be pleased with him) was asked about the aayah (interpretation of the meaning):


“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies” [al-Ahzaab 33:59]


He covered his face, leaving only one eye showing. This indicates that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas (may Allaah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when he asked him about it.


In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces.


This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.”


Women in ihraam and otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center of beauty and it is the place that men look at… and Allaah knows best.


Fataawa al-Mar’ah al-Muslimah, 1/396, 397


He also said:


It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society.


Fataawa al-Mar’ah al-Muslimah, 1/399


And Allaah knows best.

 

10. We have heard that the ‘awrah of a woman in front of other women is from the navel to the knees. Is this correct? Especially since in banquet halls we see women who come – may Allaah keep us safe and sound – wearing short or see-through clothes, or garments with cut-away designs which show her calves, or they wear light and filmy garments, or things that leave a part of the chest or back uncovered… So Muslim women come out and they look like dancers in the kaafir countries or improperly-dressed actresses on the screen. If we tell them not to do that, they say, There is nothing wrong with that; women’s ‘awrah is from the navel to the knee. Modesty has disappeared and women are becoming argumentative and imitating the kuffaar, and the problem has reached overwhelming proportions. Please advise us, may Allaah reward you.


A. Praise be to Allaah.


All of a woman is ‘awrah in front of non-mahram men, and it is not permissible for her to appear before men even if she is covered, if there is there is the fear of fitnah (temptation) because of looking at her and seeing how tall she is and how she walks. Concerning what was said about a woman’s ‘awrah in front of other women being from the navel to the knee, this applies only when she is in her house among her sisters and the women of her household. The basic principle is still that she should cover all of her body lest she be taken as an example and this evil practice become widespread among women. Similarly, she must also cover her charms in front of her mahrams and strange women lest some of her mahrams be tempted by her or lest some of the women describe her to others. It was reported in the hadeeth that the Prophet   (peace and blessings of Allaah be upon him) said: “No woman should describe another woman to her husband so that it is as if he can see her.” What this means is that if her charms, such as her chest, her shoulders, her stomach, her back, her arms, her neck and her calves, become visible, whoever sees that will inevitably have an impression of her, and usually women talk about what they have seen to their families, male and female alike. So a woman may mention that in front of non-mahram men [i.e., men who are not mahrams of the woman being described] in a manner that may provoke them to pursue her, or which may cause bad people to form an attachment to her. For this reason, women have to cover their charms – such as their chests, backs, arms, calves, etc., - even in front of mahrams and other women. This covering becomes even more essential in parties, leisure facilities, hospitals and schools, even if there are only women present, because some non-mahram men and adolescent boys may see them or take pictures of them naked which will be a cause of temptation to those who see them. A stern warning has been issued to those who make a wanton display of themselves and wear see-through or tight clothing, when the Prophet   (peace and blessings of Allaah be upon him) said:


“There are two kinds of the people of Hell … women who are clothed yet naked, walking with an enticing gait with something on their heads looking like the humps of camels, leaning to one side. They will not enter Paradise or even smell its fragrance.” What this means is that they are wearing see-through or tight clothes which show the size of their frame, or there are openings cut in the fabric which show their chests, breasts and other charms. This is widespread in parties and in general gatherings.

 

And Allaah knows best.


From Fataawa al-Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen

 

11. I have an establishment in which I sell perfumes, watches, make-up, creams, hair-dryers and ready-made women’s clothes which are long and not revealing. My question is: are any of these items haraam and should I stop selling them, or can I carry on with my business?

A. Praise be to Allaah.


With regard to selling the things you mention, there is nothing to indicate that they are haraam, so long as that does not lead to any haraam actions such as flirting or joking with women and so on.

 

From Fataawaa al-Lajnah al-Daa’imah, 13/33

 

12. Can women go to the shops and markets? alee (r.a.a) said have you no ghairah that you let your women folk go where they go(the market)


Undoubtedly it is better for women to stay at home, as Allaah says (interpretation of the meaning):


“And stay in your houses” [al-Ahzaab 33:33]


And the Prophet (peace and blessings of Allaah be upon him) said: “Their houses are better for them.” (Narrated by Abu Dawood, al-Salaah, 480. Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 530).Undoubtedly, giving women absolute freedom to go out is contrary to the commands of sharee’ah. Guardians have to be guardians in the fullest sense. Allaah says (interpretation of the meaning):


“Men are the protectors and maintainers of women” [al-Nisa’ 4:34]  


Women should not go out unless it is necessary, and when it is necessary for a woman to go out, it should be with her husband’s permission. She should be careful to avoid that which Allaah has forbidden, and she should wear full hijaab, covering her face, etc. If she goes out wearing adornments and makeup or perfume, then this is not permitted. If there is no danger of fitnah and women go out in the manner required by sharee’ah, there is nothing wrong with their going out. Women at the time of the Prophet (peace and blessings of Allaah be upon him) used to go out to the market-places without mahrams.


The Prophet (peace and blessings of Allaah be upon him) permitted women to go out if there is an urgent need. He said, “It is permissible for you (women) to go out for your needs.” (Narrated by al-Bukhaari, Tafseer al-Qur’aan, 4421).


Ibn Hajar said in Fath al-Baari, Ibn Battaal said: The interpretation of this hadeeth is that it is permissible for women to engage in dealings according to their needs.

 

Al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 3/1063

 

13. Is Eid prayer obligatory for women? If it is obligatory, should they pray at home or in the musalla (prayer place)?

A. Praise be to Allaah.  


It is not obligatory for women, but it is Sunnah. Women should offer this prayer in the prayer-place with the Muslims, because the Prophet (peace and blessings of Allaah be upon him) enjoined them to do that.


In al-Saheehayn and elsewhere it is narrated that Umm ‘Atiyah (may Allaah be pleased with her) said: “We were commanded (and in one report it says, he commanded us – meaning the Prophet (peace and blessings of Allaah be upon him)) to bring out to the Eid prayers the adolescent girls and the women in seclusion, and he commanded the menstruating women to avoid the prayer-place of the Muslims.” Narrated by al-Bukhaari, 1/93; Muslim, 890. According to another report: “We were commanded to come out and to bring out the adolescent girls and those in seclusion.”  


According to a report narrated by al-Tirmidhi: The Messenger of Allaah(peace and blessings of Allaah be upon him) used to bring out the virgins, adolescent girls, women in seclusion and menstruating women on the two Eids, but the menstruating women were to keep away from the prayer place and witness the gathering of the Muslims. One of them said, “O Messenger of Allaah, what if she does not have a jilbaab?” He said, “Then let her sister lend her one of her jilbaabs.” (Agreed upon).


According to a report narrated by al-Nasaa’i, Hafsah bint Sireen said: Umm ‘Atiyyah hardly ever mentioned the Messenger of Allaah (peace and blessings of Allaah be upon him) but she would say, “May my father be sacrificed for him.” I said, “Did you hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say such and such,” and she said, “Yes, may my father be sacrificed for him, and he said, ‘Let the adolescent girls, women in seclusion and menstruating women come out to attend Eid and witness the gathering of the Muslims, but let the menstruating women avoid the prayer place.’” Narrated by al-Bukhaari, 1/84


Based on the above, it is clear that for women to go out and attend the Eid prayers is a confirmed Sunnah, but that is subject to the condition that they do not go out unveiled or making a wanton display of themselves, as is known from other evidence.


With regard to boys who have reached the age of discretion going out to Eid prayer, Jumu’ah prayers, etc., this is something which is well known and is prescribed in Islam, because there is a great deal of evidence to that effect.  


And Allaah is the Source of strength.


Standing Committee for Academic Research and Issuing Fatwas, 8/284-286

 

14. Is it correct for women when kissing the Black Stone to uncover their faces even though there are men around them?

A. Praise be to Allaah.


Kissing the Black Stone during tawaaf is one of the established Sunnahs of tawaaf, if it is possible to do it without pushing and shoving or annoying anyone else by your action, following the example of the Messenger of Allah (blessings and peace of Allah be upon him). If it is not possible to do it except by pushing and shoving and annoying others, then one should not do it, and it is sufficient to point to it with one's hand, especially for women, because the woman is ‘awrah and because pushing and shoving is not allowed for men, so it is even less so for women. If it is possible for a woman for kiss the Black Stone without pushing and shoving, it is not permissible to her to uncover her face whilst doing so, because of the presence of men who are not mahrams for her in that place.


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


Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq al-‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood


Fataawa al-Lajnah al-Daa’imah, 11/229

 

15.I heard that women are not allowed to wear purfume, and that it makes them like an adulteress.  Why can men purfume, but women can't?

A. Praise be to Allaah.


Wearing perfume is permissible for women if they are at home or among other women. If it is done in order to please her husband, then it is mustahabb, because it is part of being a good wife. But if a woman puts on perfume and goes out with the purpose of letting non-mahram men smell it, then it becomes haraam, and she is a sinner if she does that, because that involves causing fitnah (temptation) to men. If a man puts on perfume and goes out, that does not cause any fitnah, unlike the case of a woman who goes out wearing perfume. If we assume that a man may cause fitnah if he goes out wearing perfume, as may be the case if he is beardless and handsome, such that he may even cause fitnah to men, then in this case he has to avoid things that may lead to fitnah, including wearing adornments and perfumes. And Allaah is the Source of strength.

Kitaab al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 3/903


The point of reference for Islamic rulings must be the texts of the Qur’aan and Sunnah, not one’s own opinion, mood, desire or ideas about what is nice. Concerning this very issue many reports have been narrated which strictly forbid this (women wearing perfume when they go out). These reports include saheeh ahaadeeth in which the Prophet   (peace and blessings of Allaah be upon him) forbade women to wear perfume when they go out of their houses:

 

  1. Abu Moosa al-Ash’ari said: the Messenger of Allaah   (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”
     
  2. Zaynab al-Thaqafiyyah reported that the Prophet   (peace and blessings of Allaah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”
     
  3. Abu Hurayrah said: the Messenger of Allaah   (peace and blessings of Allaah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”
     
  4. Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allaah   (peace and blessings of Allaah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself.’”

 

The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.


Ibn Daqeeq al-‘Eed said:


This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.


Having examined all this saheeh evidence, there can be no room for debate or argument. Muslim women have to understand the seriousness of the issue and the sin involved in going against this shar’i ruling. They should remember that they are going out to seek reward, not to fall into sin. We ask Allaah to keep us safe and sound.


By the way, we recently read that biologists have discovered a sexual gland in the nose, i.e., there is a direct connection between the sense of smell and the provocation of desire. If this is true, then it is one of the signs that prove even to the kuffaar how precise are the rulings of this sharee’ah which came to preserve chastity and to block the ways that lead to immorality.

 

16. We would like to know the reason why menstruating women do not fast even though fasting has nothing to do with impurity.

A. Praise be to Allaah.  


Firstly:
The believer has to submit to the ruling of Allaah and accept it even if he does not know the reason behind it; rather it should be sufficient for him that Allaah and His Messenger have commanded it. Allaah says (interpretation of the meaning):


“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error” [al-Ahzaab 33:36]


“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger , to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)” [al-Noor 24:51]


Secondly:
The believer should believe with certainty of faith that Allaah is Wise and that He does prescribe anything except in accordance with His ultimate wisdom, and He does not enjoin anything except that which is in people’s best interests and He does not forbid anything except to protect people  from its harm and evil. How well Ibn Katheer put it in al-Bidaayah wa’l-Nihaayah(6/79) when he said:  


The law of the Prophet (peace and blessings of Allaah be upon him) is the most complete of laws; it did not leave any good thing that is recognized by the wise as being good but it enjoined it, and it did not leave any evil thing that is recognized by the wise as being evil but it forbade it. It has not enjoined anything of which people could say, ‘Would that this were not enjoined,’ and it has not forbidden anything of which people could say, ‘Would that this were not forbidden.’


We may understand the reasons, or they may be hidden from us, and most or part of them may be hidden from us.


Thirdly:
The scholars are unanimously agreed that it is forbidden for a menstruating woman to fast, and that she has to make up the days that she misses because of menstruation if that was an obligatory fast, as in Ramadaan.


They are also agreed that if she does fast, her fast is not valid. See question no. 50282.


The scholars differed as to the reason why the fast of a menstruating woman is not valid.  


Some of them said that the reason is not known to us.


Imam al-Haramayn said: We do not know why her fast is not valid, because purity is not a prerequisite for it.


From al-Majmoo’, 2/386.


Others said: The reason why Allaah has forbidden menstruating women to fast at the time of their period is out of mercy towards them, because loss of blood weakens them and if a woman were to fast when menstruating, she would be weakened both by menstruation and by fasting, in which case fasting would be an unfair burden and may even be harmful.


Shaykh al-Islam [Ibn Taymiyah] said in Majmoo’ al-Fataawa (25/234):


With regard to menstruation we say:


Islam brings moderation in all things, and going to extremes in worship is a kind of unfairness that the Lawgiver forbids, and commands us to be moderate in worship. Hence Islam tells us to hasten breaking the fast and to delay suhoor, and it forbids continual fasting. The Prophet (peace and blessings of Allaah be upon him) said: “The best and most moderate of fasting is the fast of Dawood (peace be upon him). He used to fast alternate days and he would not flee when meeting the enemy.” Moderation in worship is one of the greatest aims of the Lawgiver. Hence Allaah says (interpretation of the meaning):


“O you who believe! Make not unlawful the Tayyibaat (all that is good as regards foods, things, deeds, beliefs, persons) which Allaah has made lawful to you, and transgress not. Verily, Allaah does not like the transgressors” [al-Maa'idah 5:67]


Forbidding permitted things is regarded as a transgression which goes against moderation. And Allaah says (interpretation of the meaning):


“For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them — and for their hindering many from Allaah’s Way;


 And their taking of Ribaa (usury) though they were forbidden from taking it” [al-Nisa’ 4:160]


Because they went astray, they were punished by being forbidden good things, unlike the ummah that follows the middle way, for whom good things are allowed and bad things are forbidden. As this is the case, the fasting person is forbidden to eat and drink things that strengthen him and nourish him, and he is forbidden to deliberately cause his body to eject things that may weaken him. Otherwise if he were allowed to do that, he would be a transgressor and one who goes to extremes in his worship, and he would not be moderate.


Things that come out of the body are of two types. The first type is those that are unavoidable or which come out in a manner that does not cause any harm. There is nothing wrong with these, like urine and stools, because they do not cause any harm and they cannot be avoided. If they need to come out, that does not harm a person, rather it benefits him; the same applies if a person vomits and cannot help it, or experiences a wet dream, which also cannot be helped. But if a person vomits deliberately and ejects the food and drink that give him nourishment, or masturbates accompanied by feelings of desire … and the menstruation that causes blood to flow. A menstruating women can fast at a time other than the times when she is bleeding, because then she will be fasting at a time when she is in a good state, when she is not losing blood which gives strength to the body.  Fasting at the time when she is bleeding would weaken her physically and would mean that she is fasting at a time when she is not in a good state, so she is commanded to fast at times other than menstruation.

 

17. Sometimes I have to talk to some of the women [at work] and discuss with them some issues that have to do with work. Is there any sin on me for that? Is it permissible for me to work in this company or should I look for another job?

A. Praise be to Allaah.  


There can be no doubt that the fitnah (temptation) of women is great. The Prophet (peace and blessings of Allaah be upon him) said, “I have not left behind me any fitnah that is more harmful to men than women.” Narrated by al-Bukhaari, 4808; Muslim, 2704. Hence the Muslim has to be cautious of this fitnah and keep away from anything that may cause him to fall prey to it. Some of the greatest causes of this fitnah are looking at women and mixing with them.


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


Allaah says (interpretation of the meaning):


“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All Aware of what they do.


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 Islam), 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 24:30-31]


Here Allaah commands His Prophet (peace and blessings of Allaah be upon him) to tell the believing men and women to lower their gaze and guard their chastity, then He explains that that is purer for them.


It is known that guarding one’s chastity and avoiding immoral actions is achieved only by avoiding the means that lead to such actions. Undoubtedly letting one’s gaze wander and mixing of men and women in the workplace and elsewhere are among the greatest means that lead to immorality.


These two things that are required of the believer cannot be fulfilled when he is working with non-mahram women as colleagues or partners at work.


Undoubtedly his working with her or her working with him in the work place is a situation in which it is impossible to lower one’s gaze and guard one's chastity and attain purity of soul.


Hence Allaah commanded the believing women to lower their gaze, guard their chastity and not show their adornment except only that which is apparent, and Allaah commanded them to draw their veils all overJuyoobihinna (i.e. their bodies, faces, necks and bosoms), which implies covering the head and face, because the jayb (pl. juyoob) is the site of the head and face.


So how can one lower one’s gaze, guard one’s chastity and avoid showing one’s adornment when women go to men’s workplaces and mix with them?  Mixing will inevitably lead to falling into these haraam actions.


How can the Muslim woman lower her gaze when she is with a non-mahram man all the time, claiming that he is her work colleague and she is his equal with regard to work.


Khatr Mushaarikat al-Mar’ah li’l-Rajul fi Maydaan ‘Amalihi.


Conclusion:
If your work involves continually looking at and mixing with women, we advise you to leave this job and look for another, or to move to another department in the same company where there are no women.


If your work does not involve continually looking at and mixing with women, rather it only happens sometimes in an area other than the place where you work, then there is nothing wrong with staying in the job, so long as you lower your gaze and do the parts of your job that involve contact with women in the shortest possible time, and keep away from the causes of fitnah as much as possible.


We ask Allaah to help us to avoid fitnah (temptation, both obvious and hidden.


And Allaah knows best.

 

18. My wife, children and I live in France for certain reasons. I cannot visit my family in my home country this summer. But my wife insists on going alone with our children, one is 3 years old and the other is one year and half. Although she knows it is not permissible, she justifies this by the importance of keeping womb relations.
1- Is it permissible to take her to the airport, and in her country her brother will collect her?
2- What shall I do if she insists on going? I can stop her even though this will cause a problem between us.

A. Praise be to Allaah.


It is not permissible for a woman to travel without a mahram, whether the journey is for an act of worship such as Hajj or visiting and honouring her parents, or it is a permissible journey such as a vacation and the like. The evidence for that is as follows:


1. The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram, and no man should enter upon a woman unless her mahram is with her.” A man said, O Messenger of Allaah, I want to go out with such-and-such an army and my wife wants to go to Hajj. He said, “Go (to Hajj) with her.” Narrated by al-Bukhaari (1862).


Muslim (1339) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible for a woman who believes in Allaah and the Last Day to travel the distance of one day, except with a mahram.”


And there are many ahaadeeth which forbid a woman to travel without a mahram; they are general in meaning and apply to all kinds of travel.


2. Travel may be exhausting and difficult, and because of her weakness a woman needs someone to help her and stand by her. Something may happen that makes her lose her mind and behave contrary to her nature if she has no mahram with her. This is something that is often seen nowadays because there are so many accidents with cars and other means of transportation.


Moreover, travelling alone may expose her to temptation and evil, especially as there is a great deal of corruption. There may be people sitting near her who do not fear Allaah, and they may try to tempt her to do haraam things. So it is only wise that she should be accompanied by a mahram when travelling, because the purpose of having a mahram with her is to protect her and look after her. Travel is a situation in which unexpected things are expected to happen regardless of the amount of time the journey may take.  


Al-Nawawi (may Allaah have mercy on him) said: The point is that everything that is called travel is forbidden for a woman without a husband or mahram. End quote.


More than one of the scholars narrated that the fuqaha’ were unanimously agreed that a woman is not allowed to travel without a mahram, except in exceptional cases.


Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: al-Baghawi said: They did not differ concerning the fact that a woman may not travel for anything but the obligatory Hajj except with a husband or mahram, except a kaafir woman who becomes Muslim in daar al-harb or a female captive who escapes. Others added: or a woman who becomes separated from her group and is found by a trustworthy man, in which case it is permissible for him to accompany her until he brings her back to her group. End quote fromFath al-Baari (4/76).


The scholars differed as to whether it is permissible for a woman to travel for the obligatory Hajj without a mahram. The correct scholarly view is that it is not permissible. This has been explained in the answer to question no.34380.


What you have mentioned about taking the wife to the airport and her brother meeting her in the other country is not acceptable, rather the husband or a mahram must accompany her throughout the journey.


The wife has to obey her husband, especially if he tells her to do that which constitutes obedience to Allaah and he forbids her to do that which constitutes disobedience to Allaah.


You have to explain the shar’i ruling to her, and tell her that the believer has no choice when it comes to the ruling of Allaah or His Messenger.


Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error” [al-Ahzaab 33:36]


“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger (صلى الله عليه وسلم), to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)” [al-Noor 24:51]


That should be done in a kind and gentle manner, not a harsh and cruel manner.


We ask Allaah to guide you both.


And Allaah knows best.

 

19. Some women go to beauticians who style their eyebrows by shaving or trimming their edges. What is the ruling on this?

A. Praise be to Allaah.


Shaping the eyebrows by trimming, shaving or plucking their edges in order to appear beautiful, as is done by some women nowadays, is haraam because it involves changing the creation of Allaah and following the Shaytaan in his tempting of mankind to change the creation of Allaah. Allaah says (interpretation of the meaning):


“Verily! Allaah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away.


They (all those who worship others than Allaah) invoke nothing but female deities besides Him, and they invoke nothing but Shaytaan, a persistent rebel!


Allaah cursed him. And he [Shaytaan] said: ‘I will take an appointed portion of Your slaves;


Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.’ And whoever takes Shaytaan as a wali (protector or helper) instead of Allaah, has surely suffered a manifest loss.” [Al-Nisa’ 4:116-119]


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]


Fataawa al-Lajnah al-Daa’imah, 5/179

 

20. Why are there more women in hell than men?

A. Praise be to Allaah.  


It was narrated from the Prophet (peace and blessings of Allaah be upon him) that women will form the majority of the people of Hell. It was narrated from ‘Imraan ibn Husayn that the Prophet (peace and blessings of Allaah be upon him) said: “I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.” (Narrated by al-Bukhaari, 3241; Muslim, 2737)


With regard to the reason for that, the Prophet (peace and blessings of Allaah be upon him) was asked about it and he explained the reason.


It was narrated that ‘Abd-Allaah ibn ‘Abbaas said: The Messenger of Allaah(peace and blessings of Allaah be upon him) said: “I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.” They said, “Why, O Messenger of Allaah?” He said, “Because of their ingratitude (kufr).” It was said, “Are they ungrateful to Allaah?” He said, “They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’” (Narrated by al-Bukhaari, 1052)


It was narrated that Abu Sa’eed al-Khudri said:  


“The Messenger of Allaah (peace and blessings of Allaah be upon him) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of Hell.’ They asked, ‘Why is that, O Messenger of Allaah?’  He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’ The women asked, ‘O Messenger of Allaah, what is deficient in our intelligence and religious commitment?’ He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’” (Narrated by al-Bukhaari, 304)


It was narrated that Jaabir ibn ‘Abd-Allaah said: “I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah.

 

Then he stood up, leaning on Bilaal, speaking of fear of Allaah (taqwa) and urging us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them. Then he said, ‘Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, ‘Why is that, O Messenger of Allaah?’ He said, ‘Because you complain too much and are ungrateful to your husbands.’ Then they started to give their jewellery in charity, throwing their earrings and rings into Bilaal’s cloak.” (Narrated by Muslim, 885)


Our believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they learned of this, did good deeds which would be the means, by Allaah’s leave, of keeping them far away from being included in that majority of the inhabitants of Hell.


So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allaah has forbidden, especially shirk in its many forms which are widespread among women, such as seeking one's needs from someone other than Allaah, going to practitioners of witchcraft and fortune-tellers, etc.


We ask Allaah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it.

 

Fatwaislam

Questions

  1. The Suitable Age For Marriage
     
  2. The Sitting of the Bride and Groom Among the Women is Detested
     
  3. The Awrah of the Women When it Comes to her Mahrams
     
  4. On delaying the marriage of a young woman until completion of high school or university education.
     
  5. The Ruling in Divulging Marital Secrets
     
  6. Women and the Seeking of Knowledge.
     
  7. Studying Abroad without a Mahrum
     
  8. Disturbance of the Monthly Menstrual Cycle
     
  9. Menstruating Women And Women Experiencing Post-Natal Bleeding: May They Touch the Qur’aan?
     
  10. There Is No Difference Between The Prayer Of The Man & The Woman
     
  11. Is it Permissible for a Women to Forbid the Evil Upon A Man She Meets in the Street?
     
  12. The ruling on paying Az-Zakah to the poor Husband
     
  13. The ruling on the women using Pills to prevent Menstruation during the days of Hajj
     
  14. Blood May Not Be Compared With Milk Regarding the Spreading of Prohibition
     
  15. The ruling on the women travelling alone for Hajj without Mahram

 

Question and Answers

1. What is the suitable age for marriage for men and women, because some young women do not accept marriage from those who are older than them? Likewise, some men do not marry women who are older than them. We request a response and may Allaah reward you with goodness.

A. I advise young women not to refuse marriage from a man due to his age, such as being ten, twenty or thirty years older than her. This is not a reason, because the Prophet, sallallaahu alayhi was salam, married 'A'ishah, may Allaah be pleased with her, when he was fifty-three years old and she was a girl of nine years old. So being older does not harm. There is no sin in the woman being older, nor any sin in the man being older, because the Prophet, sallallaahu alayhi was salam, married Khadijah, may Allaah be pleased with her, when she was forty years old and he was twenty-five years old, before the Revelation came to him, sallallaahu alayhi was salam; that is, she, may Allaah be pleased with her, was fifteen years older than him. Then he married 'A'ishah, may Allaah be pleased with her, when she was small - six or seven years old and he was fifty-three years old.


Many of those who speak on the radio or television deter people from marriage between men and women of differing ages - this is all wrong & saying such things is not permissable for them. It is obligatory for a woman to look at the (prospective) husband, and if he is righteous and suitable, she should agree, even if he is older than her. Similarly, a man should devote himself to finding a righteous, religious woman, even if she is older than him, if she is still young and still fertile. In short, the age should not be an excuse and it should not be considered something shameful, as long as the man is righteous and the woman is righteous. May Allaah reform the situation of us all.


Shaykh `Abdul-`Azeez Bin Baz


Fatawa Islamiyah, volume 5, The Book of Marriage, page 169-170

 

2. The Sitting of the Bride and Groom Among the Women is Detested

A. Shaikh Abdul-Aziz bin Baz says: Among the detested things which the people have innovated in these times is placing the bride on a throne among the women, and sitting her husband next to her in the presence of unveiled women who are revealing their beauty. This may also occur within the presence of other male members of his family. For those possessing an unimpaired innate character, a religious sense of self respect, the great corruption entailed by this action and the opportunity which it gives to unrelated men is well known. That is, they see alluring, revealingly-dressed women, and the evil consequences which result from it. Therefore, it must be prohibited and completely eradicated due to the Fitnah which it causes to safeguard womens gatherings from that which contradicts the pure Islamic Law. I advise all of my Muslim brothers to fear Allaah, to adhere to His Law in all matters, and to beware of all that Allaah has forbidden to them, to abstain from the causes of evil and corruption in weddings and in other matters, seeking the Pleasure of Allaah, Most Glorified, Most High, and avoiding those things which cause His Anger and His Punishment.


Shaykh `Abdul-`Azeez Bin Baz


Fatawa Islamiyah Vol. 5 Page 321

 

3. What is the extent of the awrah of a woman with her maternal uncles, paternal uncles and her brothers, in the house?

A. She is allowed to show to her Mahrams: her face, head, neck, hands, arms, feet, shanks (the part of the lower limb between the knee and the ankle), and she should cover everything else other then that.


Shaykh Muhammad bin Saalih al-`Uthaymeen


Hijab Marya wa zinatuqa, page 43


Translated by Muhammad Elmi

 

4. There is a widespread custom of a young woman or her father refusing those who propose to her until she has completed her high school or university education, or so that she may study for a number of years. What is the ruling on that? And what is your advice to those who do so, so that the young women might reach the age of thirty or more without marrying?

A. My advice to all young men and women is to marry without delay and to hasten to it, if conditions permit, as the Prophet sallallaahu alayhi was salaam said:


‘O you young men! Those among you who have the means and the ability should marry, because it restrains the eyes (from evil glances) and preserves the private parts (from immorality). And whoever is unable to do so, should fast because it is a protection for him.’ (Al-Bukhari no. 5066 and Muslim no. 1400)


And he sallallaahu alayhi was salaam said:


‘If one whose religion and character pleases you proposes to you, then marry (your daughter to) him. If you do not do so, it will be a cause of trial in the land and great corruption.’ (At-Tirmithi no. 1084)


Narrated by At-Tirmithi with a Hasan chain of narrators.


And he sallallaahu alayhi was salaam said:


‘Marry productive, loving women, because I will have the largest number of followers on the Day of Resurrection.’ (Abu Dawud no. 2050, An-Nasa'i no. 3229, Ahmad 3/158, 245 & Ibn Hibban no. 4028)


Narrated by Imaam Ahmad and authenticated by Ibn Hibban.


It is also necessary due to the many benefits indicated by the Prophet sallallaahu alayhi was salaam, such as averting one’s gaze, protecting the private parts (from sin), increasing the size of the Muslim community, and safety from great corruption and evil consequences. May Allaah grant all of the Muslims success in attaining that wherein lies righteousness in the matter of their religion and their earthly life. Verily, He is All-Hearing, Near.


Shaykh `Abdul-`Azeez Bin Baz


Fatawa Islamiyyah, Darussalam, volume 5, pages 174/175

 

5. Some women are overcome by the urge to communicate what is said in the house and their marital life to their relatives and friends. Some of what is said is secret, and the husband does not want anyone else to know it. What is the ruling on women who divulge these secrets and communicate them to those outside the house, or to some members of the household?

A. The practice, as some women do, of communicating what is said in the house, and communicating details about their marital life to relatives and friends, is a forbidden thing. It is not permissible for a woman to divulge the secrets of her house or her affairs with her husband to any person. Allaah, The Most High says:


“Therefore the righteous women are devoutly obedient (to Allaah and to their husbands), and guard in the husband’s absence what Allaah orders them to guard (e.g. their chastity and their husband’s property)” An-Nisa’ 4:34


- and the prophet Sallalaahu alaihi wa sallam informed us that the worst of people in rank before Allaah on the Day of Resurrection will be a man who has sexual intercourse with his wife and she with him, then he communicates her secrets.


Shaykh Muhammad bin Saalih al-`Uthaymeen


Fataawa Islamiyyah, Darussalam, volume 5, pages 366/367

 

6. The Messenger (sallallaahu ‘alaihi-wasallam) used to set a special day for teaching the matters of religion to the women. He also used to permit them to be behind the men in the mosque in order to seek knowledge. Why do the scholars not follow the example of the Messenger (sallallaahu ‘alaihi-wasallam). Although the do fulfill some of those needs,it is not sufficient and we need more.

A. There is no doubt such wa the practice of the Messenger of Allah (sallallaahu ‘alaihi-wasallam), as well as the scholars. Indeed, I myself have done that here on a number of occasions as well as Mekkah, Taif, and Jeddah.


I have no problem setting aside apart a specific time for women in any locale if they want that from me. That is also the position of my scholar colleagues.


Furthermore, by the radio programme Noor ala al-Darb, Allah has opened the way to much good. A women can send her question to the programme and during the programme it will be answered. This programme is aired two nights a week on the stations Nida al-Islam al-Qur'an al-Kareem

 

Similarly, women may write to Dar al-Ifta.In this case, a commitee of scholars may respond to their questions. It has been designed for this purpose.In any case, knowledge is equally obligatory for both men and women. There is nothing to prevent a women from attending lectures, with the condition that she is properly dressed and is not exposing any of her beauty.


Shaykh `Abdul-`Azeez Bin Baz


Islamic Fatawa Regarding Women - Darussalam Pg.60

 

7. A woman wishes to study in Makkah bearing in mind that her father bought her there and then left her, so is it allowed for her to stay there on her own and seek knowledge, knowing that there are locations there which are particular for the women to reside in?

A. Only if it be that she does not mix with strange men and that when she finishes her studies that her father returns for her to take her back, as it is impermissible for the woman to travel except with a mahrum. So she should not freely mix with strange men and should study The Book of Allaah, and the Sunnah of Allaahs Messenger (Sallaallaahu 'alaihi wa ‘alaa aalihi wa sallam) and I hope that there is nothing wrong that due to the fact that what is prohibited is solitude/seclusion, and what is prohibited also is that one travels on a journey without a mahrum.


Shaykh Muqbil bin Haadee


Ghaaratul Ashritah, volume 2, page 220-221


Translated by Aboo Haatim Muhammad Farooq

 

8. I am a forty-two year old woman, and sometimes my monthly period lasts for four days, then it stops for three days, then on the seventh day, it starts again, lighter than before, then it (the discharge) turns brown until the twelfth day, and I have been suffering from a bleeding condition, but it has stopped following treatment-all praise and thanks be to Allah. I consulted a religious righteous doctor about the above mentioned condition, and he recommended me to make Taharah after the fourth day and to perform my acts of worship-prayer and fasting. And actually, I continued to do as the doctor had advised me for a period of two years, but some women said I should wait for eight days...so I request your Excellency to guide me to the truth.

A. All of the days mentioned, four and eight are days of al-Haidh, so you should leave prayer and fasting during them, and it is not lawful for your husband to have intercourse with you during the days mentioned. You should make ghusl after four days and pray and you will be permitted to your husband during the period of Taharah from the fourth day and the eighth day, and there is no objection to you fasting during them.


If it be during Ramadhan, it is obligatory for you to fast, and once you have purified yourself from the eighth days, you must make Ghusl, pray and fast like the rest of the purified women, because the monthly cycle - that is, the menstrual period - increases and decreases, and the days are (sometimes) joined and (sometimes) broken up.


Shaykh `Abdul-`Azeez Bin Baz


Fatawa Islamiyah, vol.1, p113-114, DARUSSALAM.

 

9. Noble Shaykh, it is a habit of mine that I recite certain chapters of the Qur’aan before I go to sleep, but there are days when I cannot do this because of my monthly period. May I write the chapters I wish to read on a piece of paper, so that I can read them during my period?

A. Menstruating women and women experiencing post-natal bleeding may recite the Qur’aan, according to the most correct view from the scholars, since there is no authentic proof that points to the contrary. However, they may not touch the Mushaf. what they can do is hold it indirectly, by placing a cloth, for instance, between the hand and the Qur’aan, and the same ruling applies for a piece of paper upon which is written parts of the Qur’aan.

And with Allaah is the facilitation to do what is right.


Shaykh `Abdul-`Azeez Bin Baz


Fatawa Islamiyah, vol.7, p.47, DARUSALAM
 

10. The Messenger sallAllaahu 'alayhi wa sallam said: "Pray as you have seen me praying" And that which is understood from this Hadeeth is that there is no difference between the prayer of the man and the prayer of the woman, not in the standing, the sitting and nor in the prostration. So I have been acting in accordance with that since reaching the age of at-Takleef (burdened/obligated to abide by the Sharee'ah). But we have women in Kenya who quarrel with me and they say that your prayer is not correct because it resembles the man's prayer. And the examples they mention where the man's prayer differs from the woman's prayer are holding the two hands upon the chest and when releasing them both and the keeping of the back level in the bowing position (Rukoo') and other than that from the issues about which I have conviction. So I would like you to clarify to me is there a difference between the performance of the prayer of the man and the woman?

A. O questioner, my sister for the sake of Allaah, indeed that which is correct is that there is no difference between the man's prayer and the woman's prayer. As for what some of the jurists mention from the difference [in the prayer of the man and the woman] then there is no evidence for it. And the hadeeth that you mentioned in the question being the statement of the prophet may the peace and blessings be upon him:


"Pray as you have seen me praying"


[This Hadeeth] is a fundamental principle which generally includes everybody and the legislations are in generality for men and women except for when there is established proof making it specific. So the Sunnah for the woman is that she prays as the men pray in the rukoo' (bowing), the prostration (sujood), the recitation, putting the hands upon the chest and other than that. This is what is best, this is how to put them (hands) upon the knees in the rukoo', this is how to put them upon the ground in prostration either in level with shoulders or in level with the ears, this how you make your back level in the rukoo' and this what is said in the rukoo' and the prostration and after the rising from the rukoo' and rising up from the prostration and between the two prostrations. All of it is just the same as the men acting in accordance to his (sallAllaahu 'alayhi wa sallam) statement:

 

"Pray as you have seen me praying" [Reported by al-Bukhaaree in as-Saheeh.]

 

Shaykh `Abdul-`Azeez Bin Baz

 

Noorun 'alaa ad-Darb - Majmoo' Fataawa wa Maqaalaat al-Mutanawwi'ah Vol.11.

 

Translated by Abu 'Abdillaah al-Kashmiree

 

11. Is it permissible for a woman to forbid the evil upon a man when she is in the street?
هل يجوز للمرأة أن تنكر منكرا على رجل وهي في الطريق

A. If there are no men found forbidding the evil then she does so, she says "fear Allaah O muslim and leave this off" and she is veiled and modest, because Allaah most high says The believers, men and women, are Auliyaa (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islaam has forbidden.{Soorah (9) Ayah(71)}. So the believing men and believing women both of them enjoin the good and forbid the evil, so if there is no one found forbidding that evil then she forbids it upon him while she is modest and she intends by that, the face of Allah Azza wa Jal , by the permission of Allsah she has enjoined the good and forbade the evil. I fear from some women that they will take from this ayah and other than it and they will go out veiled and give lectures and seminars and mix with the men under the pretext of forbidding the evil! So this is not permissible and they ascend the pulpit in the masjid and forbid the evil! Like how this female devil did in America!!!


إذا لم تجد رجالا ينكرونه فلتنكر ,تقول : اتّق الله يا مسلم واترك كذا ,وهي محتجبة ومحتشمة لأنّ الله تعالى يقول :( والمؤمنون والمؤمنات بعضهم أولياء بعض يأمرون بالمعروف وينهون عن المنكر) . فالمؤمن والمؤمنة كلاهما يأمران بالمعروف وينهيان عن المنكر ,فإذا لم تجد من ينكر هذا المنكر فلتنكر عليه وهي محتشمة وتقصد بذلك وجه الله عزّ وجلّ ؛إن شاء الله أنها أمرت بالمعروف ونهت عن المنكر. أخشى من بعض النساء أنّها تأخذ من هذه الآية وغيرها وتذهب متبجحة وتلقي المحاضرات والندوات وتخالط الرجال بحجة النهي عن المنكر ! فهذا لا يجوز ,وقد تصعد على المنبر في المسجد وتنكر المنكر! كما فعلت هذه الشيطانة في أمريكا !!!

 

Shaykh Rabee` bin Haadee

Translated by Muhammad Elmi

 

12. Is it permissible for the women to give the Zakah of her wealth to her husband if he is poor?

A. It is permissible for the women to give the Zakah of her wealth to her husband if he is poor due to her generality of Allah's statement: Verly As-Sadaqat(Az-Zakah)is only for the fuqara'(poor) and the Masakin (needy)...

This is in order to eliminate his poverty.


1.At-Tawbah 60


Permanent Committee for Research and Verdicts


Fatawa Islamiyah Darussalam Vol:3 page no.190

 

13. What is the ruling on the women using pills that prevent the monthly menstrual cycle during the days of Hajj?

A. There is no harm in that because it contains a benefit and a helpful advantage so that she can perform Tawaf with the people and so that she does not lose her group.


Shaykh `Abdul-`Azeez Bin Baz


Fatawa Islamiyah Darussalam Vol:4 page 50

 

14. If a women required blood and it was taken from a person unrelated to her, then she became well and that person wished to marry her, is it permissible?

A. Yes. It is permissible for a person to marry a woman who has been given his blood because blood is not (the same as) as milk, that we might say that it prohibits (marriage).What prohibits (marriage) is milk on condition that it takes place in the first two years, before weaning occurs. And it has been confirmed the Prophet-Sallallahu alaihi wasallam- said: What is unlawful by reason of lineage is unlawful by reason of fostering.


1. Al-Bukhari no.2645 and Muslim no. 1444


Shaykh Muhammad bin Saalih al-`Uthaymeen


Fatawa Islamiyah Darussalam Vol:5 page. No 220

 

15. A woman says: My mother is in Morocco and I work in Saudi Arabia. I want to send for her so that she can come and perform the obligation of Hajj. However, she does not have a Mahram, because my father died and my brothers are not able to go to perform the obligation of Hajj.

A. It is not permissible for her to come alone for Hajj due to the statement of the Prophet Sallallahu alaihi wasallam : A women does not travel except with her Mahram. The Prophet Sallallahu alaihi wasallam said while he was addressing the people. Then a man stood up and said: O Messenger of Allah, verily my wife set out to Hajj and I have been enlisted for such and such expedition. The Prophet Sallallahu alaihi wasallam said: Then go and perform Hajj with your wife. [1] If the woman does not have a Mahram, it is not obligatory upon her to perform Hajj. This means that either the obligation is removed from her due to the lack of ability to reach Makkah- and lack of ability is a legislated inability- or it is not obligatory upon her to perform it, meaning that if she dies whoever she leaves behind performs it for her. Anyway, I say to the questioner that the woman has not committed a sin if she dies without performing Hajj due to not having a Mahram. That does not harm her because she is excused and unable according to the religion. Indeed Allah, the Most High, said: And Hajj (pilgrimage to Makkah) to the House ( Kaýaba) is a duty that mankind owes to Allah, those who can find a way there.[2] 1. Al-Bukhari no. 1862 & Muslim no. 1341 2.Aal ýImran 97


Shaykh Muhammad bin Saalih al-`Uthaymeen


Fatawa Islamiyah Darussalam Vol:4 p. 46

 


Islamweb

Questions

  1. Women giving alms
     
  2. Hijaab is a woman's real beauty
     
  3. The distorted image of Muslim women
     
  4. A glimpse of Islam's great concern for women
     
  5. A Day in the Life of a Muslim Woman
     
  6. Raising Righteous Generations
     
  7. The Key to Paradise
     
  8. How Advisable is Marriage Between Relatives?
     
  9. How Advisable is Marriage Between Relatives?
     
  10. Using contraceptive pills


Questions and Answers

1. What is the meaning of the Prophet ordering that women should give alms in the Hadith where he saw most of the occupants of Hell-fire were women?

A. Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.


Once Allah's Apostle went out to the Musalla (to offer the prayer) 'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion."


So, when the Prophet saw that women outnumbered men in Hell, he told them the reason for this and advised them of how to avoid being thrown in Hell-Fire.


The Prophet also said: "A person who calls people towards doing good deeds will get the same reward as those who follow him and do good, and nothing will be diminished from the requital of the latter. Similarly those, who call the people towards vice will have the same punishment as those who follow them without any diminution in the punishment of the perpetrators"(Muslim).


As for the way of safety, Allah describes it as: "Verily, the good deeds remove the evil deeds (i.e. small (sins)." [11:114].


So, Allah ordered women to spend on good to expiate for all the bad that they do.


In another narration of the same Hadith the Prophet added: "And repent to Allah".


This Hadith is yet another evidence that the Prophet cares very much about his Ummah; he has not left any form of good without directing us to it and he has not left any form of bad without clarifying it to us and warned us of it.


Allah knows best.

 

2. Hijaab is a woman's real beauty

A. It often occurs to me that many of our sisters in Islam are not properly encouraged once they begin to observe the requirements of Hijaab. It may be that a sister has been obliged to wear the Hijaab without truly pondering over its superiority.


Perhaps she has reached the age of puberty and her parents have instructed her to wear it. Perhaps she has recently accepted Islam and her close companions have told her of its obligation. Alternatively, perhaps her husband has commanded her to wear Hijaab.

 

A sister who does not truly know the superiority of Hijaab will always remain envious of disbelieving women. Why? Because they observe these misguided disbelievers attempting to look beautiful for all to see. Hence, the Muslim woman then compares herself to that woman which causes her to feel ashamed of her own Hijaab.

 

Therefore, what follows is a reminder for my sisters in Islam. It is a reminder of the true status of these so-called beautiful women. It is a reminder of the excellence of the women who wear Hijaab.

 

Excellent Qualities of Those who Wear Hijaab:


It is well known that the Muslim woman is a creature of modesty. Allaah loves for our Muslim women to be shielded by their Hijaab. It is their outer protection from the decadence of this life. Allaah's Messenger   , said: "Allaah is modest and covering. He loves modesty and privacy." [Abu Daawood, An-Nasaa'i Al-Bayhaqi, Ahmad].

 

Thus, as modesty is a quality that is loved by Allaah, our sisters must take comfort in knowing that they are modest and that they are not like those women who show themselves off to the world. Such women will not be shielded from Allaah's Wrath. Allaah's Messenger   said:"Any woman who takes off her clothes in other than her husband's home, has broken Allaah's shield upon her." [Abu Daawood and At-Tirmithi)

 

Therefore, we see that the Hijaab of the Muslim woman is indeed part of modesty. Modesty accompanies Eemaan (faith). That is why Allaah's Messenger   said: "Modesty is part of Eemaan and Eemaan is in Paradise." [At-Tirmithi]. Also: "Modesty and Eemaan are companions, when one goes away the other one goes away."  [Al-Haakim and others]

 

The Muslim women must know that the disbelieving women who beautify themselves for the world to see possess no modesty, thus, they are void of any Eemaan. Instead of looking to the latest fashion models for guidance, you must look to the wives of the Prophet  .

 

Look at the regard for modesty that our mother, 'Aa'ishah  possessed even in the presence of the deceased; she said: "I used to enter the room where the Messenger of Allaah   and my father (Abu Bakr)   were later buried in without having my garment on me, saying it is only my husband and my father. But when 'Umar bin al-Khattaab   was later buried in (the same place), I did not enter the room except that I had my garment on being shy from 'Umar."

 

It can be quite difficult for the Muslim woman to go out wearing Hijaab in a society that mocks and torments her. Indeed, she may feel strange and out of place. However, if she knows the status of those who are mocked by the disbelievers, then she would continue to wear her Hijaab with dignity.

 

Allaah Says in His Book (what means): "Verily! The criminals used to laugh at those who believed. And whenever they passed them, used to wink at one another. And when they returned to their own people, they would return jesting. When they saw them, they said: 'These have indeed gone astray!' But they (disbelievers, sinners) had not been sent as watchers over them (the believers). But on this Day those who believe will laugh at the disbelievers. On (high) thrones, looking (at all things). Are not the disbelievers paid (fully) for what they used to do?" [Quran 83:29-36]


Allaah's Words should serve as a support for you my dear sister. Also, take comfort in being a stranger among these lewd and sinful women. Allaah's Messenger   said (what means): "Islam began as something strange, and it would revert to its (old position) of being strange, so good news is for the strangers." [Muslim]

 

The Characteristics of the Exposed Women:


Instead of practicing the Hijaab (covering), the disbelieving women expose themselves, making a dazzling display of themselves for others. Such a display is an attribute of ignorance. Allaah Says in His Book (what means): "And stay in your houses and do not display yourselves as you used to during the times of ignorance." [Quran 33:33]

 

Allaah's Messenger   said: "The best of your women is the affectionate, the fertile, the comforting, the agreeable -- if they fear Allaah. The most evil of your women are those who expose and display themselves, and those who strut (to show off) and they are the hypocrites. Those who enter al-Jannah (the Paradise) are like the red beaked crow." [Al-Bayhaqi]. The simile of the red-beaked crow is to show that those who enter Paradise will be as rare as this kind crow is rare.


We see from the above Aayah and Hadeeth that displaying oneself is indeed unlawful. Further, it is a quality of the most evil of women! Therefore, do not be envious of the disbelieving women. They only have this life to enjoy, while the believing women will have Paradise. There is nothing in your Hijaab to be ashamed of, as it is the garment of the righteous and pious female worshippers of Allaah.

 

In order to truly show you how evil those women who expose themselves are, let us ponder over the following statement of Allaah's Messenger   : "Of the people of Hell there are two whom I have never seen, the one possessing whips like the tail of an ox and they flog people with them. The second one, women who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others. Their hair is high like the humps of the camel. These women would not enter Paradise, nor will they smell its fragrance, although its fragrance can be sensed from such and such a distance."[Muslim]

 

These women who expose themselves are common among us today. These are women that even the Prophet   did not see! Look around you and you will see those women who are clothed but naked! Look at the hairstyles of the women who expose themselves -- are they not high like the camel's hump?

 

Perhaps we are the first generation since the time of Aadam   to witness such women. If one ponders over photos taken thirty to fifty years ago, one will see that the disbelieving women did not expose themselves in the manner that their offspring do today! These women are among the people of the Fire! Thus, how can you envy them?

 

Such lewd women will not even smell the fragrance of Paradise; so our women must avoid their path.

 

Another lesson from the above hadeeth is that it confirms that what the Prophet   came with is indeed the truth! This is a prophecy that has come to pass in front of our very eyes. Hence, will we continue to envy these evil women, or should we be grateful to our Lord for the Hijaab, which brings modesty, which leads to Paradise?

 

To sum up, the Muslim woman should abandon all of the ways of the exposed women, and adopt the ways of those who are modest through their love and practice of the proper Islamic Hijaab.

 

3. The distorted image of Muslim women

A. Since the height of the feminist movement in the late 70's there has been a magnifying glass placed over the status of Muslim women. Unfortunately, the magnifying glass that has been used is an unusual one.
Unusual in the sense that it is very selective about which items it will magnify; other items it will distort to such a degree that they will no longer look familiar. I remember once reading an "in depth" article about the lives of Muslim women. This article "explained" that at any time a man can divorce his wife by simply stating "I divorce you, I divorce you, I divorce you".

 

This article can lead anyone ignorant of the Islamic ruling regarding divorce to believe that in less than five seconds the woman is left with no husband and is left to care for herself (and possibly children) by any means necessary.

 

The question that immediately popped up in my mind was, "Did the author innocently write that out of sincere ignorance or was it another of the many attempts to degrade the religion of Islam and its followers (Muslims)?" It may be out of paranoia, but I tend to believe it was the latter of the two.

 

The truth of the matter is that Islam has the most humane and most just system of divorce that exists. Firstly, many options are taken and tried before coming to the decision of divorce. If the man and woman decide that they can no longer live together successfully as a husband and wife, the husband (in most cases, not always) pronounces the divorce by saying "I divorce you". At this point the waiting period begins.


The waiting period lasts for three menstrual cycles to assure the woman is not pregnant. This period allows the couple time to think about what they are doing and if this is what they really want to do. There are no lawyers involved to antagonize an already delicate situation.

 

In the case that it is realized, that the woman is pregnant, the waiting period lasts the entire time she is pregnant. During the waiting period (whether the woman is pregnant or not) the man is obligated to provide food, clothing and shelter to the woman as he did before the divorce pronouncement.

 

If the couple carries the divorce through to the birth of the child and the woman suckles the baby, the man is obligated to feed and clothe both his ex-wife for the time the woman suckles (the maximum being two years). After his weaning, the child will be provided for by the father until he/she is no longer in need of support.

 

It is quite ironic that in such an "advanced society" as America, there are divorce cases in which women are being forced to pay alimony to their ex-husbands. Can this and many other things we know about the American system of divorce compare to the Islamic system of divorce?

 

I have also read stories wherein it is stated that women are forced to marry men without their consent. This in no way resembles the marriage system in Islam. In Islam the woman marries the man of her choice. She may even marry someone that her mother and/or father objects to.

 

The point is that it is the woman who makes the final decision as to whom she will marry. Once the man and the woman decide that they are interested in one another for marriage, a dowry is decided upon. A dowry is not a bride’s price but it is a gift from the groom to the bride.

 

They agree upon a gift that is affordable by the groom. In the time of the Prophet, sallallahu alayhi wa sallam , often things such as livestock and money were given. This is a wise decision in the event that a woman becomes divorced or widowed, she has some financial security to fall back on even if it is for a limited amount of time. Once the man and woman are married, the man is required to clothe, feed, shelter and educate her (or allow her to be educated) in the same manner as he does himself.

 

The last distorted image that I will cover is that of the Muslim women's dress. The western-influenced media portrays our dress to be outdated and oppressive. Needless to say, I differ with these adjectives. Our dress code does not hinder us from doing anything productive in our lives.

 

Muslim women maintain a variety of jobs, none of which are devalued nor hampered due to their dress code. And as for the timing of Muslim women's dress during these contemporary times, it seems most appropriate due to decreasing morals in the world today.

 

For those who say that Islamic dress is outdated, they speak from great ignorance. The decreasing morality and trials of this time makes Hijab even more in need. More than ever before sex crimes are rampant.

 
Although this society tells women they can wear what they want to wear, anytime a rape occurs the woman is the one put on trial and one of the first questions is, "What were you wearing?" This concept seems as though it is a set up directed against the so-called contemporary woman. Also there is a direct correlation between the respect a man has for a woman and the amount of her body she displays flauntingly.

 

In conclusion, I hope this article helps to clear up some distorted/misunderstood aspects of Islam and women. Women in Islam are respected and held in high regard. We will never find success and/or solutions to our problems until we realize that Allaah knows best and that this disbelieving society will ruin itself.

 

4. A glimpse of Islam's great concern for women

A. 

1. When the religion of Islam was revealed to the Prophet   it was the custom of the people of the pre-Islamic era to hate and detest women. Allaah The Exalted Says (what means): {And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief.} [Quran 16: 58]


They disdained the infant girl and would bury her alive. Islam prohibited this and insisted that she be exalted and maintained with dignity. Allaah The Almighty Says (what means): {And when the girl [who was] buried alive is asked, for what sin she was killed.}[Quran 81: 8-9]


In some Hadeeths, the Prophet said:


"Whoever maintains two daughters until they become independent will come on the Day of Resurrection along with me (close to each other) like these two (and he joined his two fingers)."[Muslim]


"Whoever is put to trial by these daughters and he treats them kindly, these daughters will act as a shield for him from Hell." [Al-Bukhaari and Muslim]


2. When the religion of Islam was revealed to the Prophet   it had been the habit of the people of the pre-Islamic era to prevent the woman from her share of the inheritance. Islam gave her this right, whether little or large; Allaah The Exalted Says (what means): {For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.}[Quran 4: 7]


3. When the religion of Islam was revealed to the Prophet   it had been the habit of the people of the pre-Islamic era to inherit women against their will. When a woman's husband died, one of the heirs would come, throw a garment over her and say, "I have inherited her just as I have inherited his wealth." This would entitle him to have more control over her than herself. Islam prohibited this. Allaah The Exalted Says (what means): {O you who have believed, it is not lawful for you to inherit women by compulsion.} [Quran 4: 9]


4. When the religion of Islam was revealed to the Prophet   it had been the habit of the people of the pre-Islamic era to make difficulties for their women in order to prevent them from receiving their rights. A man would prevent his divorcee from remarrying until she had returned everything he had spent on her. A father would prevent his daughter from marriage and likewise the brother would prevent his sister if he so willed. A man would mistreat his wife and refuse to divorce her unless she ransomed herself. Islam prevented all this and eradicated such behavior. Allaah The Exalted Says (what means):


{And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality.}[Quran 4: 19]


{Do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis.} [Quran 2: 232]


5. When the religion of Islam was revealed to the Prophet   the woman was suffering from her husband's oppression, bad morals and ill treatment. Islam prohibited this and commanded the husband to treat her just as he would like her to treat him. Allaah The Exalted Says (what means):


{And live with them in kindness.} [Quran 4: 19]


{And due to the wives is similar to what is expected of them, according to what is reasonable.} [Quran 2: 228]


6. When the religion of Islam was revealed to the Prophet   the widow's ‘Iddah (post-marriage waiting period) was a complete year. Islam lessened it to just a third. Allaah The Exalted Says (what means): {And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days].} [Quran 2: 234]


7. Islam instructed that women should be treated with kindness. In a Hadeeth, the Prophet   said: "Be kind to women." [Al-Bukhaari and Muslim]


It also forbade one to hate his believing wife. The Prophet   said:


"A believing man should not hate a believing woman; if he dislikes one of her characteristics, he would like another one." [Muslim]


"The best of you are those who are the kindest to their wives." [At-Tirmithi]


"This life is enjoyment, and the best of its enjoyment is a righteous wife." [Muslim]


Indicating the characteristics of the righteous wife, the Prophet  said: "She is the wife who pleases her husband when he looks at her, obeys him when he commands her and safeguards his honor and wealth when he is not present." [Ahmad and An-Nasaa’i]

 


5. A Day in the Life of a Muslim Woman

A. Normal and everyday activities become acts of worship if they are done for the sake of pleasing Allaah. The regular and consistent deeds are the best among these deeds. `Aa`ishah   said that Allaah’s Messenger   said: "The deeds most loved by Allaah are those done regularly, even if they are small.” [Al-Bukhaari and Muslim] This means that we do not need to do anything spectacular in our day to obtain rewards from Allaah, but we should establish some type of routine that incorporates not only the prayer but also reciting the Quran, Du’aa` (supplication), Thikr (mention of Allaah), and other good deeds. This will increase the serenity, patience, and enthusiasm of the believer.


Early morning


This article is the first in a series aimed at bringing the spiritual side in the everyday life of a married Muslim woman:


Wake at night to perform Tahajjud. The Prophet   said: "The best (most rewarding prayer after the obligatory prayer is Tahajjud, night prayer.”[Ahmad and Muslim] It is best to do this toward the last third of the night as the Prophet   said: “Allaah descends every night in the last third of the night [in a way that befits His majesty] and says: Is there anyone invoking Me that I may respond to his invocation? Is there anyone asking of Me so that I may grant him his request? Is there anyone asking My Forgiveness, so that I may forgive him?" [Al-Bukhaari and Muslim] It is even better if the husband and wife perform the Tahajjud together as the Prophet   said: “When a man wakes his wife up at night and they perform two Rak'ah together, they are written down among the men and women who remember Allaah." [Abu Daawood] After this prayer, one can return to bed until the Fajr prayer.


Upon awakening in the morning, say this Du`aa`: "Al-Hamdu Lillaah, praise be to Allaah who brought me to life after giving me death, and to Him is the resurrection." [Al-Bukhaari] One should also greet the other members of the household who are awake. The Prophet   said: "O my son (to Anas), when you enter to where your family is, say Salaam. It is a blessing on you and on the people of your house." [At-Tirmithi]


When getting dressed, say this Du`aa`: "AI-Hamdu Lillaah, praise be to Allaah, who clothed me with this, and who provided me with it, without any power or might of mine.” [Abu Daawood]


Make Wudu or Ghusl (except for menstruating or postnatal women):


Du`aa` when entering the bathroom: “In the name of Allaah, O Allaah, I seek refuge in You from the male and female devils." [Abu Daawood]


Be sure to use the left hand in the bathroom: “`Aa`ishah   said that the right hand was used by Allaah’s Messenger for his ablution and for taking food, and his left hand was used in the toilet and the like.” [Abu Daawood]


Say “Bismillaah” and make Wudu (ablution). It is also encouraged to use the Miswak or toothbrush, although it is not an obligatory aspect of Wudu. The Prophet   said: “If I had not found it difficult for my followers, I would have ordered them to clean their teeth with Miswak for every prayer.” [Al-Bukhaari and Muslim]


Du`aa` after finishing Wudu: “I testify that there is no god but Allaah, Alone, having no partner; and I testify that Muhammad   is His servant and Messenger, O Allaah, make me of those who continually repent and purify themselves.” [At-Tirmithi]


Du`aa` when leaving the bathroom, "(I ask for) Your forgiveness." [Abu Daawood]


Perform Fajr Prayer : 2 Rak'ah of Sunnah and the two obligatory Rak’ah (except for menstruating or post-natal women). It is important to remember that the prayer should be completed soon after the time has begun. The Prophet   was asked which deed was loved most by Allaah, The Exalted. He   said: "The prayer which is performed at its time." [Al-Bukhaari] Even if a woman is busy with another task, she should interrupt this and perform her Prayer .


A woman should try to develop Khushoo` (sincere submission) in prayer since this will be the first thing that she will be accountable for on Judgment Day. The Prophet   said: "When you stand up for your Prayer , make it as if it was your last Prayer ; do not say a word for which you will have to make an excuse the coming day; and build no hope on what is in the hands of men." [Ahmad]


It is often asked if women need to make the Athaan and Iqaamah if they are leading the Prayer or praying by them selves. This is not required for women, although they may do it if they wish. In terms of the manner of performing the prayer, a woman's prayer is no different from that of a man's.


Recite the Quran. Early morning is often a good time to recite the Quran, especially if the children are still sleeping and the house is quiet. This allows one to fully concentrate and obtain the most benefit. The Prophet   said: "(The recital of) the Quran at dawn is always witnessed - the angels of the night and the angels of the day witness it." [At-Tirmithi] If one's spouse is available, this would be the ideal time to strengthen the marriage by reciting the Quran together and praising Allaah for His blessings. The issue of women touching the Quran during menstruation is often debated. Most scholars say that a woman should not touch the Quran during this time. However, even if she does not, she may still recite from memory or listen to tapes if she fears she may forget the Quran. This should be an incentive to memorize larger portions of the Quran, which can also be done during this early morning time.


Work on a project that will benefit the Muslim community in some way.Before the children awake and after reciting the Quran, it would be a good time to put energy into some project of interest to which one is committed.

 

This may include such things as acquiring more Islamic knowledge by reciting or listening to tapes, writing articles, preparing for circles, developing some type of program (such as a Children's circle, Muslim scouting program, etc.), keeping in touch with other sisters through e-mail, social service projects, etc. There are many opportunities for sisters to benefit themselves (through Allaah's rewards) and the community.


Mid and late morning


Prepare a healthy breakfast for the family. It is important to remember that the Prophet   used to eat a very healthy food such as dates, cucumbers, bread, meat, milk, etc…. Much of the unhealthy food that we have now was obviously not available at the time of the Prophet  . It is best to avoid processed foods and to use items that are the most natural. Allaah Knows what is best for His Creation and He has provided us with all that we need.

 

We should take care of our children's physical needs in the best manner possible. Cleanliness is also an important element of the Islamic faith and should be observed in all matters, especially in food preparation and eating.


Du`aa` when beginning the meal. "O Allaah! Bless whatever You provided for us and save us from the punishment of the Hellfire. Bismillaah." The Prophet   told a boy who was attending a meal with him: "... Mention the name of Allaah, and eat with your right hand and eat of the food that is nearer to you." [Al-Bukhaari] Spend some time in conversation during the meal since this was encouraged by the Prophet Duaa after finishing the meal "Praise be to Allaah, who gave us to eat and to drink and made us Muslims." [Abu Daawood and At-Tirmithi] It is important to remember not to overeat due to the unhealthiness of this behavior for physical and spiritual reasons. The Messenger of Allaah  said: "The son of Adam fills no vessel more displeasing to Allaah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a thin his food, a third for his food, a third for his drink and leave a third empty for easy breathing." [At-Tirmithi] Overeating can lead to laziness and lethargy, and make acts of worship seem laborious, making it more likely that one will delay or avoid them.


Spend quality time with the children. Older children may need to be sent off to school, while younger children will continue to require the attention of their mother. Raising children is the most important and most honorable role for a woman. It is essential to include quality time with the children in a busy daily schedule. This should be given priority over household chores and other activities, although it should not interfere with obligatory acts of worship. Quality time may include such things as reading books about Islam, teaching Arabic, reciting the Quran together, playing games, going to the park, and much more. The emphasis should be on the children's spiritual, intellectual, emotional and physical development. Doing this early in the day also makes it more likely that children will be content to play with themselves later on, freeing time for other activities.


Perform Ad-Dhuhaa prayer: Abu Hurayrah said: "My friend (the Prophet) advised me to observe three things, not to abandon them till I die; to fast three days a month, to perform two Rak’ah of Dhuhaa (forenoon) Prayer , and to perform Witr before sleeping." [Bukhaari and Muslim] This is one of the forgotten Sunnah of the Prophet   that needs to be revived. Two or more Rak’ah should be prayed some time after the sun rises until a few moments before noon. The preferred time is when it is extremely hot, which usually occurs around the hour before noon. A mother has a wonderful opportunity to renew this Sunnah by teaching her children from a very young age. Have a peaceful and blessed morning!


6.Raising Righteous Generations

A. The Ummah (Muslim nation) can only be upheld by its sons and daughters and by its future generations who are prepared to spread Islam all over the world and to vanquish the oppression that is being inflicted on the Ummah by the denominations of disbelief and tyranny.


A sound, strong generation is the true legacy that people should leave after their death. Building generations is the mission that deserves more encouragement and interest than building palaces and houses.


Raising generations is not the responsibility of the family alone, since there are other elements that contribute to it. As such, we are going to deal with the role of Muslim women in bringing up righteous generations.


Every Muslim mother whose faith is firmly established in the innermost recesses of her heart and who loves Allaah The Almighty and His noble Messenger   deeply, dreams of seeing her son grow up into a righteous young man who is aware of Allaah The Almighty in everything he does, and who is safe from treading the mazes of temptation. Every Muslim mother wishes for her son to be a hero who would restore the glory of the Muslim Ummah, a scholar of religion, or a scientist who invents things that make life easier for others, with the sole aim of trying to please Allaah The Almighty and attaining felicity in the Hereafter.


It is the wish of every Muslim woman to see her son adhere to the teachings of Islam, comply with the divine commandments in all his affairs, and aspire for great rewards from Allaah The Almighty. Every Muslim mother wishes for her son to live by Islam and for Islam.


However, this remains a mere dream for mothers who think of motherhood as nothing but procreation. Such mothers settle for a role that is similar to that of an incubator. Likewise, this remains but a wish of mothers who are only concerned with filling their children’s stomachs with food, settling for a role that is identical with that of a provider. As for those mothers who spoil their children by satisfying all of their demands, whether good or bad, they will be the first to get burned with the fire of their children’s desires that will consume their money, values, and conscientiousness. Their attitude will raise children who will most likely squander their wealth, mock ethics, values, and noble manners; and sever what Allaah The Almighty commanded to be maintained. Those mothers will have to suffer from the ingratitude and harm of their children as the first punishment for not raising them according to the Islamic methodology. Mothers who spoil their children are the first to suffer the bitter fruit of what they did; the sharpest of which is the undutifulness of their children.


The question is: What values should a mother impart to her children?

First: Sincerity to Allaah Alone


First and foremost, mothers must be sincere to Allaah alone. Allaah The Almighty Says (what means): {And they were not commanded except to worship Allaah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give Zakaah [obligatory charity]. And that is the correct religion.} [Quran 98:5]


Mothers should seek reward from Allaah The Almighty for the efforts they exert in raising their children. Mothers stay up for hours late at night and take the trouble of continuously guiding their children, monitoring their studies, or doing household chores.


O mothers, seek reward from Allaah Alone for all that and be certain that you will be rewarded for the slightest effort you exert. Allaah The Almighty Says (what means): {And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as Accountant.}[Quran 21:47]


Do not listen to Satan whispering to you that it is time you should take some rest. Those who aspire for eternal bliss in Paradise should not seek to have temporary rest in this life.


Muslim women have a mission to undertake and they will be rewarded if they do it well. The Messenger of Allaah   praised women who have two characteristics, saying: “The best women who rode camels (i.e. who ever lived) are the women of Quraysh: they are the most tender to young children and the most protective of their husbands' finances.”


Second: Knowledge


After learning the individual obligations that are related to acts of worship, worldly dealings and knowledge of the lawful and unlawful, a Muslim woman should learn the principles of upbringing of children and add to their information regularly.


Allaah The Almighty Says (what means): {And say, “My Lord, increase me in knowledge.”} [Quran 20:114]


Islam encourages us to seek knowledge, so why do we blame the deficiencies in our thinking and education on Islam, letting others assume wrongly that Islam hinders women from learning and fosters women’s ignorance? Actually, the annals of Islamic history are rich in information about women scholars of Tafseer (Quranic exegesis) and Hadeeth, poetesses, and women of letters. However, Muslim women should seek knowledge according to the guidance of Islam, without intermixing with men or indulging in immodest behavior under the pretext of seeking knowledge. Also, they should seek useful knowledge that leads them to please Allaah The Almighty and helps them to attain Paradise.


Sound knowledge saves people from being degraded into blindly following trends that might dazzle women who do not know the true path, and consequently are dragged into a moral abyss in the name of "modernization" and "civilization".


The knowledge of Fiqh (jurisprudence) and methods of Da‘wah (propagation), that is necessary for women is encouraged by the Quran and the Sunnah. Everything that women need to learn about various aspects of their life is attainable not only at home and at schools, but also through other lawful channels such as mosques, from neighbors, and through meeting with people. The Prophet   was reported to have said: “What is the matter with people who do not make their neighbors understand (their religion), nor educate them, nor advise them, nor explain to them? Why do some people not learn from their neighbors, nor understand (their religion), nor be advised? By Allaah, these people shall educate their neighbors, make them understand (their religion), advise them, enjoin them [to do good] and forbid them [from doing evil]; and those neighbors shall learn from their neighbors and be advised, or I will hasten punishment on them.”


Let us learn as much knowledge as we can and spend some time with our books, and we will be rewarded, Allaah willing.


Third: Feeling responsible


Women must feel that they are responsible for raising their children. They should not be oblivious or careless about guiding them. They must not let laziness, procrastination, or a feeling of irresponsibility make them less keen on guiding their children.


Allaah The Almighty Says (what means): {O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones.} [Quran 66:6]


Therefore, we must avoid everything that may lead us to Hell and we must protect our families from that as well. The Final Reckoning will be difficult and a great terror will be felt on the Day of Resurrection, and the Hell fire will keep asking for more dwellers. We have to act according to this saying by ‘Umar   “Question yourselves before you are questioned, weigh your deeds before they are measured for you, and prepare yourselves for the great exhibition for judgment.”


Women will not be saved for merely having cooked for their children and washed their clothes. They must raise their children properly, and bring them up to have a sound Islamic creed, perform upright acts of worship, and have righteous manners. They must teach their children useful knowledge.


Mothers should ask themselves how much time they allocate for monitoring their children; how much care, love, and guidance they give to their children. It should be noted that children will not benefit from their mothers’ advice unless their mothers are good examples for them to follow.


As such, mothers should practice what they advise their children to do. Why do some mothers ask their children to say good words while the children hear nothing but insults and abusive words from them? Why do some mothers ask their children to respect time while they waste their time shopping and gossiping over the phone or during visits?


Dear Muslim sister, your child is a trust in your hand, so you must care for him/her and assume the responsibility of the trust about which you will be questioned. Allaah The Almighty Says (what means): {O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allaah in what He commands them but do what they are commanded.} [Quran 66:6]


When should you start guiding your little children? When a child senses that a certain behavior is bad, avoids it, fears to commit it or be seen committing it, this implies that he/she is ready to be disciplined and guided properly. Therefore, they must not be neglected and left uncared for. Neither should they be given unexaggerated guidance; otherwise, the guidance will lose its value. Mothers who bring up their children should be conscious of Allaah The Almighty in every act they commit or word they utter. They should be careful not to treat their children unwisely and without giving them good instruction. Also, they should consider the stage of development the children are going through. As such, they should not deal with them during adolescence as they deal with them during childhood so as not to let improper upbringing lead their children astray into superficiality or extremism. This happens when mothers fail to bring up their children righteously according to the teachings of Islam. Therefore, we stress that women should increase their awareness and knowledge about how to raise their children to know why, when, and how to guide their children properly.


Fourth: Understanding between parents


If a parent makes a mistake, the other parent should overlook it. If one of them finds it necessary to advise the other, he/she should do that with all love and respect and without letting the children realize. Parents should cooperate in righteousness and avoid disputes and quarreling -- especially in front of the children -- in order not to make them worry and consequently cause them not to respond favorably to their parents’ advice.


Fifth: Diffusing the spirit of righteousness at home


Children who grow up in families whose members are committed to Islam will imbibe the spiritual atmosphere of the family and the pure conduct of its members.


If the grounds of religious and moral tendencies of children are established during childhood, in most cases, they will be strong during adolescence and maturity. If the family fails to raise the children righteously, the children will seek philosophies that satisfy their emotions and gratify their desires, nothing more.


It is necessary to implant religious consciousness in children and help them to properly choose their friends. To that end, they must be provided with a suitable atmosphere for choosing righteous friends from among their neighbors and schoolmates. They should also be discouraged from keeping bad company and prevented from associating with immoral peers.


Sixth: Invoking guidance, not harm for the children


It is narrated on the authority of Jaabir   that he quoted the Messenger of Allaah   as saying: “Do not supplicate against yourselves, your children, your servants, or your property, lest you should supplicate at a time when supplications are answered.”


Finally, parents should attach their children’s hearts to Allaah The Almighty so that the children would seek to please Him and attain His reward. Allaah The Almighty Says (what means): {So, whoever does righteous deeds while he is a believer -- no denial will there be for his effort, and indeed We, of it, are recorders.} [Quran 21:94] Mothers can establish this attachment by being role models for their children, saying responsible words; applying wise monitoring, offering fair guidance, and preparing an environment that helps them to act righteously.


When children grow into youths who believe in Allaah The Almighty they will be conscious of Him; hence, they will turn to Allaah The Almighty in repentance if they commit any act that might displease Him. They will follow a righteous course of living and will abstain from committing misdeeds. This will help them purify their souls and be elevated to the status of guided people by means of adhering to a solid creed, submissive worship of Allaah The Almighty, as well as enjoying a stable mentality, open mindedness, and strong bodies.


In this way, children will live by Islam and for Islam, and they will consider easy what is difficult, and find sweet what is bitter. They will also be released from elements that drag them to the mundane world and will aspire for the reward that Allaah The Almighty has prepared for His servants who are steadfast on his Sharee‘ah. Allaah The Almighty Says (what means): {Indeed, those who have said, “Our Lord is Allaah” and then remained on a right course -- the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.} [Quran 41:30]


A fellow Muslim had a daughter who was quiet, polite, and modest. After she moved to a preparatory school, she changed drastically. Her father noticed that she had dyed a lock of her hair green. Astonished at what she had done, her father asked mother her why she did that, and she retorted that her teacher dyed her own hair like that to match the color of her dress.


The crisis is that our enemies recognize the importance of education, so they hasten to apply it, but on secular grounds. They also recognize the influence that teachers can have on students, so they corrupt them. By doing so, they have corrupted generations of Muslims since the beginning of this century. Unfortunately, secularists and atheists have preceded those who hold the sound creed in educating women. Consequently, secular and atheist women have had the chance to cause mischief on earth and spread corruption, since they have had the chance to educate Muslim children. They have been raising children to follow misleading principles. The feminist societies that they formed have played a key role in distracting young Muslim women from the way of guidance and righteousness.


There must be a positive Islamic alternative to fortify young Muslim women with righteous upbringing, so that we would not merely be criticizing the younger generations and blaming them for failing to follow the true teachings of Islam. To that end, we have to provide our daughters with useful knowledge, and adopt the methods of earnest Da‘wah (Islamic propagation) among Muslim women. Also, schools that comply with the standards of Sharee‘ah should be established and regular sessions of knowledge should be held in mosques and in homes.


Raising Righteous Generations-II


Raising Righteous Generations - III

 

7. The Key to Paradise

A. Imagine: There is a path to Paradise and as we move along the path, with the very first step we find a huge signboard on which the following is written: "Hijaab…the key to Paradise." Naturally, in order to gain entry to Paradise, we have to know the merits and characteristics of Hijaab (Islamic covering).


Hijaab fosters piety


Allaah The Almighty Says (what means): {O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best. That is from the signs of Allaah that perhaps they will remember.} [Quran 7:26]


It means that Allaah The Almighty sent two types of clothing: clothing that covers your ‘Awrah (private parts) and clothing that adorns and beautifies you. The clothing of righteousness is the best. In other words, religious prudence and fearing Allaah The Almighty provide the best clothing that man can adorn himself with. That is because inner purity is better than outer beauty, and the best clothing of man is obedience to his Lord. There is no good in the one who disobeys Allaah The Almighty.


Hijaab purifies the heart


Allaah The Almighty Says (what means):{And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts.} [Quran 33:53] It was narrated on the authority of ‘Aa’ishah   that ‘Umar ibn Al-Khattaab   said, "O Messenger of Allaah, when righteous and dissolute men [both] may enter upon your wives, it would be better to order them to be veiled." On this occasion, the verse of Hijaab was revealed, {And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts.} [Quran 33:53] This verse proves that Hijaab is a barrier between the desires of the souls and temptation of the hearts. It cuts the aspirations of those who have diseased hearts. So, Allaah The Almighty Says (what means): {Then do not be soft in speech [to men], lest he in whose heart is disease should covet.} [Quran 33:32]


Hijaab generates bashfulness


It was narrated on the authority of Abu Hurayrah   that the Prophet   said: "Bashfulness is part of faith, and faith leads to Paradise." [At-Tirmithi] [Al-Albaani: Saheeh] There is no doubt that Hijaab makes the woman realize her value in Islam and encourages her not to do anything against the obligations of Islamic ethics and appearance.


Therefore, Hijaab leads the woman gradually to developing bashfulness which itself requires her to wear Hijaab. In this way, every act of worship leads the Muslim to another one. Our Mother ‘Aa’ishah   said,
I used to enter the house where the Prophet   and my father were buried putting aside my garment, saying that it is [only] my husband and father. When ‘Umar   was buried there, I never entered except wearing my garment out of shyness of ‘Umar  . [Ahmad] [Al-Haakim: Saheeh according to the conditions stipulated by Al-Bukhaari and Muslim]


Hijaab is a call to Sitr (covering and protection)


The Prophet   said: "Any woman who takes off her clothes anywhere other than her husband's house violates the Sitr (concealment and protection) bestowed on her by Allaah The Almighty." [Ahmad] [Al-Albaani: Saheeh] The woman who observes her Hijaab has attained covering from Allaah The Almighty in this life and in the Hereafter and she will be among the dwellers of Paradise which is the abode of covering.


Hijaab is a Part of Fitrah


Hijaab and covering are part of the Fitrah (innate disposition) of the woman. She, by nature, does not like anyone to look at her. Sometimes a bashful Muslim woman may feel shy of her husband whom Allaah The Almighty made lawful for her. Man's innate disposition calls him to cover, whereas an animal's nature tends to nudity.


Hijaab is an act of worship


Hijaab is an act of worship offered to Allaah The Almighty since He is the One who ordered the woman to wear it. Allaah The Almighty Says (what means): {And to wrap [a portion of] their head-covers over their chests.}[Quran 24:31] The Muslim woman, who submits to the commands of Allaah The Almighty, is the one whose heart is filled with love for Allaah The Almighty. The issue of Hijaab is not irrelevant to the Sharee‘ah (Islamic legislation) of Allaah and His laws in the universe; rather, it is an issue that is firmly connected with the creed and Sharee‘ah at the same time.


Hijaab takes you to a good end


One of the righteous predecessors said, "If you want to know your position in the sight of Allaah, see where He has placed you." If Allaah has placed the Muslim woman in obedience and wearing Hijaab, this would be her ultimate status in His sight. The Prophet   said: "‘When Allaah wants to do good for one of his slaves, He utilizes him.” People asked, “How does Allaah utilize him?” He replied: “He guides him to do a righteous deed before he dies, then takes away his soul while performing it." [At-Tirmithi] [Al-Albaani: Saheeh] Thus, if Allaah The Almighty guides you, O pure sister, to wear Hijaab until the last moment of your life, He would be utilizing you, and you should prostrate in gratitude to Allaah The Almighty.


Hijaab shields from sins


The Prophet   said: "There are two groups of people who will enter Hell but I have not seen them. One of them is a woman who is dressed but appears to be naked." [Muslim] A woman who wears Hijaab keeps herself away from the punishment of Allaah The Almighty.


Hijaab is the symbol of the Muslim woman


As-Suddi   reported that dissolute men used to annoy and abuse women when they went out at night. If they found a woman wearing Hijaab, they would leave her and say that she is a free woman; if they found her without Hijaab, they would say that she is a bondmaid and would harm her. On this occasion, Allaah The Almighty Revealed (what means): {O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allaah Forgiving and Merciful.} [Quran 33:59]


Hijaab is chastity


Allaah The Almighty addressed older women, whom men no longer desire, Saying (what means): {And women of post-menstrual age who have no desire for marriage -- there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allaah is Hearing and Knowing.}[Quran 24:60] It means that there is no blame or sin upon them to put aside some of their clothes, such as the upper garment and Jilbaab (garment worn over the clothes when going out), and appear before men with their usual clothes that do not attract attention or arouse sexual desires. So, the condition is that "{…not displaying adornment}" for men to look at. After that Allaah The Almighty Says (what means): {But to modestly refrain [from that] is better for them}" meaning that covering themselves by wearing the Jilbaab and the clothes of young women seeking comprehensive covering and chastity would be better for them, and more honorable and purer in the sight of Allaah The Almighty.


Hijaab is an address to every believing woman


Allaah The Almighty does not tell anyone to wear Hijaab except every believing woman who believes in Him and the Last Day. Allaah The Almighty Says (what means):


{…and women of the believers} [Quran 33:59]

 

{And tell the believing women…} [Quran 24:31]


This shows that this address is directed to a sincere believing woman whose heart has been touched by faith and who submits to the command of Allaah The Almighty.

 

9. How Advisable is Marriage Between Relatives?

A. Marriage is a means of establishing new relationships, and expanding the sphere of connections within the community. However, marriage between relatives does not contribute to establishing new relationships as is the case in marriage to non-relatives. So, it is better for a Muslim woman to marry a non-relative if there is a potential husband who possesses the specifications that pleases her and her guardians.


In many cases, to marry a non-relative is necessary if there are no relatives available, who have the characteristics of the Muslim husband that are stipulated by Islam, with respect to piety, a good reputation, and a healthy body, soul and mind; or if there is such a man but the woman or her guardians did not accept him. Getting married to non-relatives provides the woman with a wider field of establishing connections, as a result of exposure to an environment and community other than the one she was brought up with.


Moreover, marriage between relatives might lead to weak offspring due to the accumulation of negative hereditary characteristics. It may be this factor which prompted ‘Umar bin Al-Khattaab, may Allaah be pleased with him, to advise the Muslims saying, "Marry from non-relatives lest your (offspring) would be weak."


Of course, this does not mean that marriage to relatives is prohibited or unfavorable, if the suitable conditions are met. Rather, this draws our attention to the danger of preventing marriage to non-relatives, as is prevalent in certain Muslim communities.


10. Using contraceptive pills

I have a question regarding the use of contraceptives, not on the site the pill in particular.  Is it permissible to use the pill with the idea that you don’t want to have any more children and that you are committed to it for the rest of your life? If you already have two children and you and your husband both don’t want more children, because of the responsibility and also that you want to spend time together and without risking your relationship with your husband because of children (that he does not take another wife because you are tired etc)?

A. Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.


Being able to give birth is a great blessing that Allah bestows on His servants.  The Prophet (Sallallahu Alaihi wa Sallam) urged men to marry the prolific woman in order to have many children.  Abu Dawud, Al Nasa’e and Ahmad reported that the Prophet (Sallallahu Alaihi wa Sallam) said: “Marry the affectionate and prolific woman as I want you to outnumber other nations."


So, initially the woman should not use contraceptives.  But if there is necessity to use them, it should be limited to that specific necessity.  The scholars of Islam set the following conditions for using contraceptives.


1)     The contraceptive pills should be harmless to the woman as the Prophet (Sallallahu Alaihi wa Sallam) said: “There should be no harm nor reciprocal harm."


2)     There should be mutual agreement between the wife and her husband to use contraceptives as both of them have the right to have children.


3)     There should be a necessity for applying such methods such as the weakness of the woman, her fatigue, etc.


4)     The pills should not be known to result in permanent interruption of having children.


From the above conditions set by the scholars, it becomes clear that it is unlawful for the questioner to take contraceptive pills that cause permanent interruption of pregnancy.


In fact, the reasons she gave for the use of contraceptive pills are not considered a necessity that allows their use in the first place.  Indeed, preserving the affection of one’s husband is better achieved by having more children as that makes the relation stronger.  On the other hand, staying a long time in seclusion with one’s husband might cause boredom hence lack of interest.

 
Allah knows best.

 

References

http://islamqa.info/en/search?key=women+&yt0=search

http://www.rabee.net/show_fatwa.aspx?id=94

http://fatwaislam.com/fis/index.cfm?scn=search

http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=82734

http://www.islamweb.net/emainpage/index.php?page=articles&id=134302

http://www.islamweb.net/womane/nindex.php?page=readart&id=149676

http://www.islamweb.net/emainpage/index.php?page=articles&id=191956

http://www.islamweb.net/emainpage/index.php?page=articles&id=185317

http://www.islamweb.net/emainpage/index.php?page=articles&id=180539

http://www.islamweb.net/emainpage/index.php?page=articles&id=183021

http://www.islamweb.net/womane/nindex.php?page=readart&id=179971

http://www.islamweb.net/womane/nindex.php?page=showfatwa&FatwaId=87724

http://www.binbaz.org.sa/mat/877

For more issues : http://www.islamweb.net/womane/nindex.php?vPart=1140

 

 

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