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  4. Gender Equality Q: Muslim women are told that they should not leave their homes in order to work and that they are not allowed to interact freely with the opposite gender. Likewise, they are told that they should be obedient to their husbands. Does Islam not afford men and women equal rights, or are men superior to women in Islam? A: Before discussing the issue in question, it is necessary to refresh some fundamental beliefs and facts which are extremely important to understand the Islamic perspective. The following are among our fundamental beliefs: Allah Ta’ala is our Creator and Sustainer. We belong to Him alone and to Him we shall return. Allah Ta’ala, being our Creator and Master, has the right to command us as He wills, and we, being His creation and slaves, have the duty to obey His command. A slave does not have the right to question the authority of his Master. Rather, he will have to obey the Master’s command at all times and under all circumstances. Allah Ta’ala is most loving and compassionate towards His servants. Every command of His is full of justice and wisdom, and is for the betterment of humanity at large. A Believer accepts every word of the Qur’aan Majeed as the Divine word of Allah Ta’ala and wholeheartedly submits to every command of the Qur’aan Majeed, whether his puny logic can fathom the wisdom of the command or not. After having understood these fundamental beliefs of Islam, the question then is, “What is the position of women in Islam, and what are the commands of Allah Ta’ala and His Rasul (sallallahu ‘alaihi wasallam) which are directed towards women?” In order to understand the position which Islam has afforded to women, it is imperative to first reflect over the position of women before the advent of Islam. The Position of Women before the Advent of Islam The advent of Islam occurred at a time when the world was engulfed in sin and was steeped in the lowest ebb of darkness. This era was regarded as the darkest age in the history of mankind. Cheating, robbing, killing, gambling, usurping the rights of orphans and widows and even burying female infants alive was the order of the day. Women were degraded to such an extent that the European countries did not even accept women to be human beings! Women had no place in religion and were considered unfit for engaging in worship. In some councils of Rome, it was decided, after much discussion, that a woman is a dirty animal. Among the Arabs, it was considered permissible for a father to kill or even bury his daughter alive. In fact, this heinous crime was deemed to be a mark of honour and a standard of nobility. There were some who held the opinion that a woman’s life had no value. Hence, if a person killed a woman, he did not have to pay blood-money or be charged with retaliatory action. As far as the Hindus were concerned, when the husband died, his wife too was burnt alive with his dead body. In the year 586 AC, France showed its ‘compassion’ for women by passing a resolution – after great deliberation and controversy – that a woman is actually a human being, but she has been created for the sole purpose of serving man! In essence, immorality and indecency had reached its pinnacle, where women had no social recognition and were openly ill-treated and physically abused. It was in this age of ignorance and oppression that Rasulullah (sallallahu ‘alaihi wasallam) – may our lives be sacrificed for him – was sent to rescue mankind from the darkness of kufr and usher them into the light of Imaan. The Position of Women after the Advent of Islam Rasulullah (sallallahu ‘alaihi wasallam) strove to rescue the Arabs from the wrong practices they were immersed in and instil within them the true values of Islam. The light of Islam began to spread until the golden era eventually dawned upon the world, where the nation that was once accustomed to physically and emotionally ill-treating their women became the greatest benefactors of mankind and the greatest protectors of women’s rights the world had ever seen! The men of such a nation, who at one time would deprive their women of all rights and degrade them to being inherited among the belongings of the deceased, were now upholding the honour of their women and fulfilling their rights. They now treated their women with the greatest compassion and mercy and safeguarded them against every type of worldly and Deeni harm. All this was purely on account of them upholding the Mubaarak Sunnah of Rasulullah (sallallahu ‘alaihi wasallam) and the teachings of Islam in their lives. What are the Teachings of Islam in regard to Upholding the Rights of Women? Islam has conferred the greatest respect and honour to women. In the Qur’aan Majeed, Allah Ta’ala has commanded that the rights of women be upheld, and at no point should any form of abuse and ill-treatment be shown to them. Allah Ta’ala declares, وَعَاشِرُوْهُنَّ بِالْمَعْرُوْفِ “Deal with them (your wives) in a good manner (with respect and dignity) (Surah Nisaa, verse 19) Similarly, in the Hadith, Rasulullah (sallallahu ‘alaihi wasallam) has mentioned, خيركم خيركم لأهله وأنا خيركم لأهلي “The best among you are those who treat their wives kindly, and I am the best of you in treating my wives with kindness.” (Tirmizi #3895) While addressing the Sahaabah (radhiyallahu ‘anhum) on the occasion of the farewell Hajj, Rasulullah (sallallahu ‘alaihi wasallam) emphasized the importance of fulfilling the rights of women in the following words, “Fear Allah Ta’ala regarding women, for you have taken them (into your nikaah) with the trust of Allah Ta’ala (i.e. they are an amaanah from Allah Ta’ala).” Rasulullah (sallallahu ‘alaihi wasallam) also said, “As for the rights that you owe to your wives, then Allah Ta’ala has commanded that you treat them well in providing clothing and sustenance for them.” (Muslim #1218 ; Tirmizi #1163) Islam has advocated kindness and compassion towards women at every juncture. Hence, Rasulullah (sallallahu ‘alaihi wasallam) taught the ummah that to spend on one’s wife and to keep her happy is actually an act of ibaadah (worship). Even at the time of divorce, when the couple find themselves incompatible or cannot reconcile their differences and wish to separate, Islam commands the husband to separate with dignity and respect, and not to oppress her in any way. On one occasion, a group of women came to the home of Rasulullah (sallallahu ‘alaihi wasallam) and complained of their husbands ill-treating them. Rasulullah (sallallahu ‘alaihi wasallam) was greatly disturbed and strongly condemned the ill-conduct of those husbands. Rasulullah (sallallahu ‘alaihi wasallam) said, “Such people are not the good among you.” (Abu Dawood #2146) From this Hadith, we understand that Rasulullah (sallallahu ‘alaihi wasallam) prohibited showing ill-conduct and abuse towards women and explained to the ummah that such people are not good and obedient servants of Allah Ta’ala. In essence, there is no religion that had bestowed such kindness, compassion and honour to women like the kindness, compassion and honour afforded to them by Islam. The Islamic Position of Men and Women in regard to Worldly Administration For any administration to function smoothly and efficiently, there are two requirements: The first is to identify the different positions in the administration, and the second is for each person to fulfil his/her role in the administration. Consider the example of a government, business, company, hospital or school. In all these organizations, there will be a head and those who will be under the head. If all work together, with respect, cooperation and fulfilling their appointed roles, then each organization will function harmoniously and will be productive and progressive. Similar is the case of the family unit. Allah Ta’ala has set roles for husbands and wives, and Allah Ta’ala has commanded that the husbands will be the head of the family unit in guiding them, protecting them, providing for them and fulfilling their needs. Hence, Rasulullah (sallallahu ‘alaihi wasallam) instructed Hazrat Faatimah (radhiyallahu ‘anha) (at the time of her nikaah with Hazrat Ali (radhiyallahu ‘anhu)) to fulfil the responsibilities within the home, while instructing Hazrat Ali (radhiyallahu ‘anhu) to fulfil the responsibilities out of the home. (Musannaf Ibni Abi Shaibah #29677) If one understands Deen correctly, without bias and prejudice, one will realise that Islam has not degraded women, but has given them a role which allows them to live a life of honour within the comfort of their homes, concealed from the gazes of strange men, like a priceless pearl concealed in an oyster. The honour which Allah Ta’ala has afforded women can be gauged from the fact that Allah Ta’ala has burdened the husband with the additional responsibility of venturing out of the home to earn a halaal livelihood in order to fulfil the needs of his wife and children. Allah Ta’ala says: اَلرِّجَالُ قَوّٰمُوْنَ عَلَی النِّسَاءِ بِمَا فَضَّلَ اللّٰهُ بَعْضَهُمْ عَلٰی بَعْضٍ “Men have been appointed as protectors over their women on account of the fact that Allah Ta’ala has granted some of them (men) superiority over others (women).” (Surah Nisaa, verse 34) In another verse of the Qur’aan Majeed, Allah Ta’ala says: وَلِلرِّجَالِ عَلَیْهِنَّ دَرَجَةٌ “Men have been granted a level of superiority over them (women).” (Surah Baqarah, verse 228) From these two verses of the Qur’aan Majeed, one clearly understands that the superiority and position which men have been granted over women was in actual fact a grace and blessing for women from the side of Allah Ta’ala, as they are provided for and protected by their menfolk. These verses in no way indicate towards women being underprivileged or degraded in the world. Islam has made Provisions for Women under All Circumstances Islam has made provisions for the needs of women to be fulfilled under all circumstances. Prior to nikaah, it is the responsibility of the father to take care of his daughter. After nikaah, it is the responsibility of the husband to take care of his wife. In the event of the husband’s demise or separation, Shari’ah commands that the needs of the women be taken care of by their close family members (e.g. the father, brother, uncle, etc. according to the various situations). In essence, the verses of the Qur’aan Majeed which explain that men have been granted a level of superiority over women refer to the responsibility men have been assigned with in regard to protecting women, fending for them and fulfilling the obligation which they owe towards them. However, one should bear in mind that these differences in rank among men and women are only decreed by Allah Ta’ala for the purpose of fulfilling their divinely appointed roles in the world. It does not mean that all men are superior to all women in the sight of Allah Ta’ala and in the Hereafter. The Basis of Superiority between Men and Women in the Sight of Allah Ta’ala As far as the true position of men and women in the sight of Allah Ta’ala is concerned, then the basis of superiority is piety, righteousness and taqwa. In the Qur’aan Majeed, Allah Ta’ala declares: اِنَّ اَكْرَمَکُمْ عِنْدَ اللّٰهِ اَتْقٰکُمْ “Indeed the most honoured of you in the sight of Allah Ta’ala is the one who has the most taqwa (righteousness in his life).” (Surah Hujuraat, verse 13) The purpose of coming into this world is to strive for the Hereafter. Thus, when striving for the Hereafter is the common goal, then women are in no way at a disadvantage, but have been given an equal opportunity to excel and progress, on condition that they fulfil the role which Allah Ta’ala has chosen for them. Furthermore, when the basis of superiority in the sight of Allah Ta’ala is piety and righteousness, it is clear that women can make great strides and even surpass men in rank and in acquiring the proximity of Allah Ta’ala – provided they adhere to the commands of Allah Ta’ala. The Great Opportunities Offered to Women in Islam Allah Ta’ala has blessed the women of this ummah with great opportunities to reach Allah Ta’ala and acquire the lofty ranks of the Hereafter. However, this is on condition that they fulfil the command of Allah Ta’ala and His Rasul (sallallahu ‘alaihi wasallam). Allah Ta’ala commands women in the Qur’aan Majeed, وَقَرْنَ فِیْ بُیُوْتِکُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِیَّةِ الْاُوْلٰی “O women! Remain within your homes and do not come out of your homes making a display of your beauty like the former days of ignorance.” (Surah Ahzaab, verse 33) The Best for Women On one occasion, Hazrat Ali (radhiyallahu ‘anhu) was seated by Rasulullah (sallallahu ‘alaihi wasallam) when Rasulullah (sallallahu ‘alaihi wasallam) asked, “What is best for a woman?” All the Sahaabah (radhiyallahu ‘anhum) remained silent and nobody answered. Hazrat Ali (radhiyallahu ‘anhu) said, “When I returned home, I informed Hazrat Faatimah (radhiyallahu ‘anha) regarding the question which Rasulullah (sallallahu ‘alaihi wasallam) posed before the Sahaabah (radhiyallahu ‘anhum), and asked her the same question, ‘What is best for a woman?’ In answer, she replied, ‘The best thing is that they do not see men and nor do men see them.’” Hazrat Ali (radhiyallahu ‘anhu) then said, “When I mentioned her answer to Rasulullah (sallallahu ‘alaihi wasallam), he became pleased and said, ‘Faatimah is part of me.’” (Kanzul Ummaal #46012) Being Concealed from the Gazes of Strange Men & Performing Salaah in Her Home Once Hazrat Ummu Humaid (radhiyallahu ‘anha), the wife of Hazrat Abu Humaid As-Saa’idi (radhiyallahu ‘anhu), came to Rasulullah (sallallahu ‘alaihi wasallam) and said, “O Rasulullah (sallallahu ‘alaihi wasallam), I long to perform Salaah behind you.” Rasulullah (sallallahu ‘alaihi wasallam) replied, “I am aware that you long and desire to perform Salaah behind me. However, your Salaah in your bedroom is more rewarding than your Salaah in any other part of your home. The Salaah in any other part of your home is more rewarding than the Salaah in your enclosed courtyard. The Salaah in your enclosed courtyard is more rewarding than the Salaah in the Musjid of your locality. The Salaah in the Musjid of your locality is more rewarding than your Salaah in my Musjid (Musjid-e-Nabawi).” Hazrat Ummu Humaid (radhiyallahu ‘anha) (in obedience and compliance with the mubaarak desire of Rasulullah (sallallahu ‘alaihi wasallam)) instructed that a small place be reserved for her Salaah in the innermost portion of her bedroom, and she would devotedly perform all her Salaah at that place until the end of her life. (Saheeh Ibni Hibbaan #2217) Being Obedient to the Husband and Cooperating in Good Hazrat Asmaa bint Yazeed Al-Ansaariyyah (radhiyallahu ‘anha), a Sahaabiyyah from the Banu Abdil Ash-hal clan, once came to Rasulullah (sallallahu ‘alaihi wasallam) while he was seated among the Sahaabah (radhiyallahu ‘anhum) and addressed him in the following words: “May my father and mother be sacrificed for you! I have come to you as a representative of the women. May my life be sacrificed for you! Every single woman, in the east and west, whether she has heard that I have come to you or not, will have exactly the same question as myself. Verily Allah Ta’ala has sent you with the truth to men and women. We brought Imaan in you and in Allah Ta’ala who deputed you. We, the women, live within the confines of our homes and are restricted from exposing ourselves and doing many things that the men are able to fulfill. We remain confined to our homes. We allow you men to fulfil your needs and desires with us, and we bear your children. You, the men, have been favoured by Allah Ta’ala by being able to attend the Jumu‘ah Salaah and other Salaahs in congregation (whereas we women perform our salaah within our homes). You are able to visit the sick and be present at funerals. You perform Hajj after Hajj and even more virtuous than that is your participating in jihad in the path of Allah Ta’ala. When any of you men leave your home to perform Hajj or umrah or to guard the borders of the Islamic territories, it is none other than us women who protect your wealth for you. We sew your clothes for you. We raise and care for your children. Do we not have a share in your reward, O Rasul of Allah (sallallahu ‘alaihi wasallam)?” On hearing the question of this woman, Nabi (sallallahu ‘alaihi wasallam) turned his face towards the Sahaabah (radhiyallahu ‘anhum) and asked, “Have you ever heard a woman ask a question regarding her Deen more excellent than the question of this woman?” The Sahaabah (radhiyallahu ‘anhum) replied, “O Rasul of Allah (sallallahu ‘alaihi wasallam)! We never imagined that a woman could be inspired to ask a question of this nature!” Nabi (sallallahu ‘alaihi wasallam) turned to her and said, “Return, O woman, and inform all the women you represent that for you to display excellent conduct with your husband, seek to keep him happy and try your utmost to comply and cooperate with him will enable you to be equal with him in all the good deeds which you have mentioned that men carry out.” Hazrat Asmaa (radhiyallahu ‘anha) was so delighted with the answer of Rasulullah (sallallahu ‘alaihi wasallam), that as she walked away, she continued to exclaim “Allahu Akbar!” and “La ilaaha illallah!” out of joy and excitement. (Shu‘abul Imaan #8369) From the abovementioned incidents, we understand that there are many great opportunities which Rasulullah (sallallahu ‘alaihi wasallam) explained for the women of his ummah. However, they will only acquire progress and acceptance if they fulfil the role which Allah Ta’ala has chosen for them and they are pleased with the decree of Allah Ta’ala. The Plot of the West When one studies and understands Islam correctly, then the falsehood of kufr becomes absolutely clear. One realizes that the concept of gender equality promoted by the West is nothing but a fallacy. In the name of women’s liberation and gender equality, they have in actual fact enslaved women and robbed them entirely of all happiness. They have used many stratagems to create a mindset of liberalism and freedom among the masses. Through the media, TV shows, movies, magazines, newspapers, social networks, billboards, the secular curriculums in schools and universities, etc., they have succeeded in shaping the mind of the common person and making the concept of gender equality appeal to his rationale. The idealized picture which they create in the minds of the common person is that in order for a woman to be progressive, she has to stand up for her rights and show that she is equal to a man. If she leads an Islamic lifestyle, she will be tantamount to a slave living in bondage. Through her treading on the path of Islam and its teachings of purdah and motherhood, her personal progress will be totally limited and hindered. If she is concealed in her home, she will be deprived of making a meaningful contribution to her community and society. Therefore, the only way to ‘liberate’ her is to offer her the ‘gift’ of ‘freedom’- freedom from all restrictions and shackles. Let us now look at the other side of the coin in order to discover the rot within the alien culture of the West and the reality behind gender equality. The Reality of Women’s Liberation and Gender Equality The West has dragged women out of their homes to earn a living in the name of liberation. In this way, they have deprived women of their Shar’ee right to remain in the home and be supported by their husbands. While a woman is working, she still has to bear her children and attend to them as a mother. As a result, she is shouldered with the double responsibility of generating an income as well as mothering her children and attending to the needs of her household. The husband becomes relaxed and expects the wife to also contribute towards the running expenses of the home – all in the name of gender equality. The poor woman is enslaved to the corporate environment and its demands, while she is forced to fulfil the role of a wife and a mother within the home. In the workplace, she has to conduct herself as a professional, and even after hours, she has to see to her clientele and deal with work related issues, thereby making it difficult for her to give her children the attention that they need from their mother. As a result, the children grow up without motherly love, causing them to become delinquents in society. While in the workplace, she is generally forced to compromise her Islamic dress and code of conduct to conform to the environment and appease her superiors. The environment of the workplace is an anti-Islamic environment where intermingling of men and women freely takes place and the laws of Shari’ah (in regard to purdah, etc.) are violated. Many women have to bow down to the dictates and orders of their employers in order to secure their material gain and interests. Reports of rape, sexual harassment and marital infidelity are on the increase on account of exposing women and taking them out to the workplace. The outcome of this is nothing but a recipe for the breakdown of the family unit. The Unparalleled & Beautiful Culture of Islam On the other hand, when one views the honour, respect and protection which Islam affords a woman within the confines of her home, then one realizes that the beautiful culture of Islam is unparalleled. After many Western women had studied Islam and personally witnessed the rot within the Western culture, and realized the humiliation and disgrace they were immersed in, they abandoned their life of humiliation and embraced the beauty of Islam. In regard to the beautiful Deen of Islam, Hazrat Umar (radhiyallahu ‘anhu) said: إنا كنا أذل قوم فأعزنا الله بالإسلام فمهما نطلب العز بغير ما أعزنا الله به أذلنا الله "We were the most disgraced of people. Allah Ta’ala then gave us honour through Islam. If we ever seek honour in something besides that through which Allah Ta’ala has honoured us (Islam), Allah Ta’ala will disgrace us." (Haakim #207) And Allah Ta'ala knows best. فاتقوا الله في النساء فإنكم أخذتموهن بأمان الله ... ولهن عليكم رزقهن وكسوتهن بالمعروف (صحيح مسلم، الرقم: 1218) عن إياس بن عبد الله بن أبي ذباب قال قال رسول الله صلى الله عليه وسلم لا تضربوا إماء الله فجاء عمر إلى رسول الله صلى الله عليه وسلم فقال ذئرن النساء على أزواجهن فرخص في ضربهن فأطاف بآل رسول الله صلى الله عليه وسلم نساء كثير يشكون أزواجهن فقال النبي صلى الله عليه وسلم لقد طاف بآل محمد نساء كثير يشكون أزواجهن ليس أولئك بخياركم (سنن أبي داود، الرقم: 2146) عن ضمرة بن حبيب قال قضى رسول الله صلى الله عليه وسلم على ابنته فاطمة بخدمة البيت وقضى على علي بما كان خارجا من البيت من الخدمة (مصنف ابن أبي شيبة، الرقم: 29677) عن علي أنه كان عند النبي صلى الله عليه وسلم فقال أي شيء خير للمرأة فسكتوا قال فلما رجعت قلت لفاطمة أي شيء خير للنساء قالت لا يرين الرجال ولا يرونهن فذكرت ذلك للنبي صلى الله عليه وسلم فقال إنما فاطمة بضعة مني (البزار، حل وضعف) (كنز العمال، الرقم: 46012) عن عبد الله بن سويد الأنصاري عن عمته أم حميد امرأة أبي حميد الساعدي أنها جاءت النبي صلى الله عليه وسلم فقالت يا رسول الله إني أحب الصلاة معك قال قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير من صلاتك في مسجدي قال فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه وكانت تصلي فيه حتى لقيت الله جل وعل (صحيح ابن حبان، الرقم: 2217) عن أسماء بنت يزيد الأنصارية من بني عبد الأشهل أنها أتت النبي صلى الله عليه وسلم وهو بين أصحابه فقالت بأبي أنت وأمي إني وافدة النساء إليك واعلم نفسي لك الفداء أما إنه ما من امرأة كائنة في شرق ولا غرب سمعت بمخرجي هذا أو لم تسمع إلا وهي على مثل رأيي إن الله بعثك بالحق إلى الرجال والنساء فآمنا بك وبإلاهك الذي أرسلك وإنا معشر النساء محصورات مقصورات قواعد بيوتكم ومقضى شهواتكم وحاملات أولادكم وإنكم معاشر الرجال فضلتم علينا بالجمعة والجماعات وعيادة المرضى وشهود الجنائز والحج بعد الحج وأفضل من ذلك الجهاد في سبيل الله وإن الرجل منكم إذا أخرج حاجا أو معتمرا ومرابطا حفظنا لكم أموالكم وغزلنا لكم أثوابا وربينا لكم أولادكم فما نشارككم في الأجر يا رسول الله قال فالتفت النبي صلى الله عليه وسلم إلى أصحابه بوجهه كله ثم قال هل سمعتم مقالة امرأة قط أحسن من مسألتها في أمر دينها من هذه فقالوا يا رسول الله ما ظننا أن امرأة تهتدي إلى مثل هذا فالتفت النبي صلى الله عليه وسلم إليها ثم قال لها انصرفي أيتها المرأة وأعلمي من خلفك من النساء أن حسن تبعل إحداكن لزوجها وطلبها مرضاته واتباعها موافقته تعدل ذلك كله قال فأدبرت المرأة وهي تهلل وتكبر استبشارا (شعب الإيمان، الرقم: 8369) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach) Category: Women's Issues
  5. Renewal of Iman is a continuous requirement | Short Reminders Series | Mufti Ebrahim Desai Saheb
  6. Earlier
  7. QUESTION: As Salaamu Alaikum, Is it haram to chat with the opposite sex on WhatsApp in a friendly manner? Sending messages about places, food , plants, jokes also messages about oneself. ANSWER: Wa Alaikum As Salaam, It is not permissible to chat in a friendly manner with the opposite sex who is not a Mahram (blood related) to you. Chatting in this manner opens the door to many different Fitnahs/evils which are seen today. Sometimes a chat begins in a simple, straight forward manner between a male and female, but then goes beyond the limit and reaches to a very serious state in which the laws, teachings and values of Islam are violated. At times, this sort of chatting and communication take place between married persons, which then create problems in their marriages, because the husband or wife becomes suspicious with regards to who his/her spouse is chatting with and the nature of the friendliness displayed on the chat messages. Marriages continue to be affected with this sort of unnecessary and friendly chats, and some have already been broken. Islam is a religion which teaches its followers to live pure and chaste lives, and encourages them to refrain from every such action through which their names can be tarnished and their conduct can be tainted. It is for this reason, it cuts every evil from its root, and prohibits many things which can be the cause for sins and indecencies. Chatting in this manner on WhatsApp or other forms of social media, is from among those things which can lead to many evils, and so, the scholars of Islam have stated that it is prohibited. Therefore, messages of what you have asked about and jokes etc. will not be permissible to be sent through Whatsapp and other forms of social media to those of the opposite sex who are not blood related to you. (Kitab An Nawazil Vol. 17 page 107 Darul Ishaat Karachi 2016). And Allah Knows best Darul Ifta Darul Uloom Trinidad and Tobago 04/11/2019 https://darululoomtt.net/chatting-with-the-opposite-sex/
  8. Ethanol in Topical Floyride Therapy Question My child's dentist has recommended an application of Topical Fluoride. This is a preventative treatment to help reduce the risk of tooth decay. The Topical Fluoride application contains a trace of alcohol (Ethanol).The fluoride is painted on to the teeth and is easily removed using toothbrush. Is the above mentioned dental treatment permissible? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. According to Hanafi Madhab, the prohibition of Khamr is restricted to the alcohol derived from grapes [and dates]. [1] The alcohol (ethanol) used in these medication is derived from non khamr sources. Consumption of non-khamr alcohol is permissible when used for the purpose of medication as long as it does not intoxicate.[2] Hence the use of Topical Fluoride Therapy will be permissible. And Allah Ta’āla Knows Best Mawlana Faisal bin Abdul Hameed Student, Darul Iftaa Canada Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] بدائع الصنائع في ترتيب الشرائع (5/ 112) أَمَّا الْخَمْرُ فَهُوَ اسْمٌ لِلنِّيءِ مِنْ مَاءِ الْعِنَبِ إذَا غَلَى وَاشْتَدَّ وَقَذَفَ بِالزَّبَدِ، وَهَذَا عِنْدَ أَبِي حَنِيفَةَ عَلَيْهِ الرَّحْمَةُ وَعِنْدَ أَبِي يُوسُفَ وَمُحَمَّدٍ عَلَيْهِمَا الرَّحْمَةُ مَاءُ الْعِنَبِ إذَا غَلَى وَاشْتَدَّ فَقَدْ صَارَ خَمْرًا وَتَرَتَّبَ عَلَيْهِ أَحْكَامُ الْخَمْرِ قَذَفَ بِالزَّبَدِ أَوْ لَمْ يَقْذِفْ بِهِ (وَجْهُ) قَوْلِهِمَا أَنَّ الرُّكْنَ فِيهَا مَعْنَى الْإِسْكَارِ وَذَا يَحْصُلُ بِدُونِ الْقَذْفِ بِالزَّبَدِ (وَجْهُ) قَوْلِ أَبِي حَنِيفَةَ - رَحِمَهُ اللَّهُ - أَنَّ مَعْنَى الْإِسْكَارِ لَا يَتَكَامَلُ إلَّا بِالْقَذْفِ بِالزَّبَدِ فَلَا يَصِيرُ خَمْرًا بِدُونِهِ العناية شرح الهداية (10/ 89) الْخَمْرُ، وَهِيَ عَصِيرُ الْعِنَبِ إذَا غُلِيَ وَاشْتَدَّ [2] لانّ الاشربة المتخذة من غير العنب و التمر تحلّ عند ابى حنيفة و ابى يوسف بقصد التقوى او لتداوى ما لم تبلغ حد الاسكار ... فان كانت الكحول المستعملة فى الادوية متخذة من غير العنب و التمر فان تناولها جائز فى مذهب ابى حنيفة و ابى يوسف رحمهما الله ما لم تبلغ حد الاسكار و يمكن ان يؤخذ بقولهما لحاجة التداوى ( بحوث في قضايا فقهية معاصرة ج 1 ص 340) Askimam
  9. Dentures and Veneers Question If one does not have teeth or has very bad teeth is it permissible to get false teeth or dentures And is it permissible to get what is called porcelain veneers(In dentistry, a veneer is a thin layer of material placed over a tooth, either to improve the aesthetics of a tooth or to protect a damage to a tooth`s surface. There are two main types of material used to fabricate a veneer: composite and dental porcelain. A composite veneer may be directly placed (built-up in the mouth), or indirectly fabricated by a dental technician in a dental laboratory, and later bounded to the tooth, typically using a resin cement such as Panavia. In contrast, a porcelain veneer may only be indirectly fabricated. These veneers is islamically okay to get it for aethetics purposes because your natural teeth is not that good looking and not as whit looking as the porcelain veneers Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) It is permissible to make use of false teeth or dentures.[1] 2) Porcelain veneers used in dentistry are generally used for medical purposes and have medical needs; therefore, it is permissible.[2] We consulted Doctor Hafiz Younus Desai, our local dentist for his expert counsel. Hereunder is his response: “AWW. DEAR MUFTI ABDUL MANNAN. FALSE TEETH AND CROWNS ARE COMMON IN TODAYS WORLD OF DENTISTRY AS THEY REPLACE MISSING TEETH LOST DUE TO VARIOUS REASONS. TEETH SERVE TWO MAIN FUNCTIONS IN A PERSONS BODY .THAT IS FUNCTION AND AESTHETICS. WHEN ONE LOOSES TEETH THEN FUNCTION IS COMPROMISED AND THE SMILE IS ALSO COMPROMISED. MAJORITY OF THE WORLD POPULATION WANTS A BEAUTIFUL SMILE AND WANTS TO LOOK GOOD.THIS ALSO CREATES SELF CONFIDENCE IN A HUMAN BEING.THE REVERSE IS ALSO SEEN OFTEN WERE PATIENTS HAVE LOW SELF ESTEEM DUE TO UGLY LOOKING TEETH ESPECIALLY IF THE TEEETH ARE CROOKED. CHILDREN ARE ALSO TEASED BY THEIR PEERS IN SCHOOL IF THEY HAVE CROOKED TEETH. VENEERS AS THE NAME SUGGEST IS JUST A SURFACE COVERING ON THE FACIAL SURFACE OF THE TEETH TO CORRECT ENAMEL DEFECTS,STAINING,CROOKEDNESS,GUMMY SMILES, IRREGULARITIES ETC. NOWADAYS PATIENTS ARE DOING VENEERS FOR PURELY COSMETIC REASONS AND THE TREND IS BIG IN USA AND SPREADING AROUND THE WORLD. PATIENTS TEND TO WEAR AWAY THEIR ANTERIOR TEETH DUE TO GRINDING OR JUST SIMPLE WEAR WITH AGE.WHEN THEY WANT TO FIX THEIR SMILE THEN WE DO VENEERS. THIS INCREAES THE LENGTH OF THEIT TEETH BACK TO THEIR ORIGINAL DIMENSIONS. WHEN VENEERS ARE PREPARED MINIMAL TOOTH STRUCTURE IS SACRIFICED AS COMPARED TO DOING CROWNS WERE ALL THE SURFACES ARE SACRIFICED. VENEERS CAN BE DONE USING NORMAL COMPOSITE FILLING MATERIAL WHICH IS THE SAME WE USE FOR FILLINGS. OR THEY CAN BE MADE WITH PORCELAIN IN THE LAB AND THEN BONDED TO THE TOOTH. HOPE THIS HELPS MAKE DUA.” Nevertheless, it is important to note if the dentures or false teeth are removable, then ghusl should be done by taking them off in order for the ghusl to be valid.[3] On the other hand, if the dentures have become part of the teeth, then there is no need to take them off at the time of ghusl. And Allah Ta’āla Knows Best AbdulMannan Nizami Student Darul Iftaa Chicago, IL, USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] [فتاوي محمودية، كتاب الحظر والاباحة، باب استعمال الذهب والفضة، الفصل الثاني، ج١٩، ص٣٤٦-٣٥٠، جامعة فاروقية] [وفي الزيلعية] قال - رحمه الله -: (وشد السن بالفضة) أي يحل شد السن المتحرك بالفضة، ولا يحل بالذهب، وهذا عند أبي حنيفة وأبي يوسف، وقال محمد - رحمه الله - يحل بالذهب أيضا، وهو رواية عنهما لما روي أن «عرفجة بن أسعد أصيب أنفه يوم كلاب فاتخذ أنفا من فضة فأنتن فأمره النبي - صلى الله عليه وسلم - أن يتخذ أنفا من ذهب»؛ ولأن الفضة والذهب من جنس واحد والأصل الحرمة فيهما فإذا حل التضبيب بأحدهما حل بالآخر. ووجه المذكور هنا أن استعمالهما حرام إلا للضرورة، وقد زالت بالأدنى، وهو الفضة فلا حاجة إلى الأعلى فبقي على الأصل، وهو الحرمة والضرورة فيما روي لم تندفع بالفضة حيث أنتنت؛ ولأن كلامنا في السن والمروي في الأنف فلا يلزم من عدم الإغناء في الأنف عدم الإغناء في السن ألا ترى أن التختم جاز لأجل الختم ثم لما، وقع الاستغناء بالأدنى لا يصار إلى الأعلى، ولا يجوز قياسه على الأنف فكذا هنا، ويحتمل أنه - عليه الصلاة والسلام - خص عرفجة بذلك كما خص الزبير بن العوام، وعبد الرحمن بن عوف بلبس الحرير لأجل الحكة في جسمهما [تبيين الحقائق، كتاب الكراهية، قبيل فصل في النظر واللمس، ج٧، ص٣٦، دار الكتب العلمية] [وفي الترمذي] عن عرفجة بن أسعد قال: أصيب أنفي يوم الكلاب في الجاهلية، فاتخذت أنفا من ورق، فأنتن علي فأمرني رسول الله صلى الله عليه وسلم أن أتخذ أنفا من ذهب [جامع الترمذي، ابواب اللباس، باب ما جاء في شد الانسان بالذهب، ج١، ص٣٠٦، سعيد] [وفي الشامية] (ولا يشد سنه) المتحرك (بذهب بل بفضة) وجوزهما محمد [رد المحتار، فصل في اللبس، ج٦، ص٣٦١، سعيد] [2] وَ الحاصل: أن كل ما يفعل في الجسم من زيادة أو نقص من أجل الزينة بما يجعل الزيادة أو النقصان مستمرا مع الجسم، و بما يبدو منه أنه كان في أصل الخلقة هكذا؛ فانه تلبيس و تغيير منهي عنه. واما ما تزينت به المرءة لزوجها من تحمير الأيدي أو الشفاه أو العارضين بما لا يلتبس باصل الخلقة فانه ليس داخلا في النهي عند جمهور العلماء. واما قطع الإصبع الزائدة ونحوها فانه ليس تغييرا لخلق الله وانه من قبيل ازالة العيب او مرض فاجازه اكثر العلماء خلافا لبعضهم [تكملة فتح الملهم، كتاب اللباس والزينة، ج ٥، ص ١١٦، دار القلم] [وفي تفسير القرطبي] وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّه: قَالَ: حَدَّثَنَا [أَبُو عَبْدِ اللَّهِ الْمُعَدِّلُ حَدَّثَنَا «3»] عَبَّاسُ بْنُ مُحَمَّدٍ حَدَّثَنَا أَبُو مَالِكٍ النَّخَعِيُّ عَنْ عُمَرَ بْنِ إِسْمَاعِيلَ، فَذَكَرَهُ. قَالَ الدَّارَقُطْنِيُّ: وَرَوَاهُ عَبْدُ الصَّمَدِ بْنُ النُّعْمَانِ عَنْ أَبِي مَالِكٍ. الْخَامِسَةُ- وَأَمَّا الْخِصَاءُ فِي الْآدَمِيِّ فَمُصِيبَةٌ، فَإِنَّهُ إِذَا خُصِيَ بَطَلَ قَلْبُهُ وَقُوَّتُهُ، عَكْسُ الْحَيَوَانِ، وَانْقَطَعَ نَسْلُهُ الْمَأْمُورُ بِهِ فِي قَوْلِهِ عَلَيْهِ السَّلَامُ: (تَنَاكَحُوا تَنَاسَلُوا فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ «4») ثُمَّ إِنَّ فِيهِ أَلَمًا عَظِيمًا رُبَّمَا يُفْضِي بِصَاحِبِهِ إِلَى الْهَلَاكِ، فَيَكُونُ فِيهِ تَضْيِيعُ مَالٍ وَإِذْهَابُ نَفْسٍ، وَكُلُّ ذَلِكَ مَنْهِيٌّ عَنْهُ. ثُمَّ هَذِهِ مُثْلَةٌ، وَقَدْ نَهَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الْمُثْلَةِ، وَهُوَ صَحِيحٌ. وَقَدْ كَرِهَ جَمَاعَةٌ مِنْ فُقَهَاءِ الْحِجَازِيِّينَ وَالْكُوفِيِّينَ شِرَاءَ الْخَصِيِّ مِنَ الصَّقَالِبَةِ وَغَيْرِهِمْ وَقَالُوا: لَوْ لَمْ يُشْتَرَوْا مِنْهُمْ لَمْ يُخْصَوْا. وَلَمْ يَخْتَلِفُوا أَنَّ خِصَاءَ بَنِي آدَمَ لَا يَحِلُّ وَلَا يَجُوزُ، لِأَنَّهُ مُثْلَةٌ وَتَغْيِيرٌ لِخَلْقِ اللَّهِ تَعَالَى، وَكَذَلِكَ قَطْعُ سَائِرِ أَعْضَائِهِمْ في غير حد ولا قود [تفسير القرطبي، سورة النساء، ١١٩] [قال البيضاوي] وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذانَ الْأَنْعامِ يشقونها لتحريم ما أحل الله وهي عبارة عما كانت العرب تفعل بالبحائر والسوائب، وإشارة إلى تحريم ما أحل ونقص كل ما خلق كاملاً بالفعل أو القوة. وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ عن وجهه وصورته أو صفته. ويندرج فيه ما قيل من فقء عين الحامي، وخصاء العبيد، والوشم، والوشر، واللواط، والسحق، ونحو ذلك وعبادة الشمس، والقمر، وتغيير فطرة الله تعالى التي هي الإِسلام، واستعمال الجوارح والقوى فيما لا يعود على النفس كمالاً ولا يوجب لها من الله سبحانه وتعالى زلفى. [تفسير البيضاوي، سورة النساء، ١١٩] [جديد فقهي مسائل، معاشرتي مسائل، مصنوعي اعضاء، ج١، ص٢١٩، زمزم ببلشرز] [امداد الأحكام، كتاب اللباس والزينة، ج٤، ص٣٤٩، مكتبة دارالعلوم كراتشي] [آب كي مسائل اور انكا حل، ج٧، ص١٥٢، مكتبة لدهيانوي] [3] [امداد الأحكام، كتاب اللباس والزينة، ج٤، ص٣٥٠، مكتبة دارالعلوم كراتشي] Askimam
  10. Veneers for Cosmetic Purposes Question السلام عليكم I pray you are well. I wanted to ask regarding a hadeeth I read and something I'm seeing as quite widespread. In a hadeeth it says " our Nabi(saw) forbade from ten and that from amongst those is filing or sharpening the teeth". Recently quite a few people I know personally have been getting veneers for their teeth, purely for cosmetic purposes. In order to have these veneers fitted their teeth must be 'shaved' back, a sort of filing. Is this permissible? Jazakallah Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykumwa-rahmatullāhiwa-barakātuh. The Ahadith in reference are as follows. إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم حَرَّمَ الْوَشْر وَالنَّتْفَ(نسائي) ‏ “The Messenger of Allah [SAW] forbade filing (the teeth), and plucking hairs (eyebrows).' قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَلْعَنُ الْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ وَالْمُوتَشِمَاتِ اللاَّتِي يُغَيِّرْنَ خَلْقَ اللَّهِ عَزَّ وَجَلَّ(نسائي) ‏.‏ "I heard the Messenger of Allah [SAW] cursing Al-Mutanammisat, women who have their teeth separated, and women who have tattoos done, those who change the creation of Allah, the Mighty and Sublime." In the explanation of the word الوشر, the following is stated. المرأة التي تحدد أسنانها وترقق أطرافها،تفعله المرأة الكبيرة تتشبه بالشواب.(لسان العرب،دار الحديث ٩/٣١٠) Translation: A woman that sharpens her teeth and makes the surface of the teeth pointed. Sharpening the teeth by elderly woman is done to resemble youthfulness.(Lisanul Arab, Darul Hadith 9/310). Accordingly, the Hadith prohibits filing teeth for cosmetic purposes. It would also lead to deception. If one fits a veneer or a crown for medical reasons, that is permissible. (1) We have consulted Hafiz Younus Desai,a respected dentist in Durban.. Hereunder is his response. AWW. VENEERS ARE SIMILAR TO CROWNS. IN CROWNS THE DENTIST REMOVES 1MM TO 2MM OF THE TOOTH STRUCTURE ALL AROUND THE TOOTH IE. FROM THE FRONT, SIDES, BACK AND BITING SURFACE. IN VENEERS THE DENTIST ONLY REMOVES HALF MM OR LESS TOOTH STRUCTURE MAINLY FROM THE FRONT TEETH. WHAT IS VISIBLE IF YOU ARE LOOKING AT A PATIENT FROM THE FRONT. VENEERS ARE USED FOR SIMILAR PURPOSES AS CROWNS BUT MUCH LESS OF THE TOOTH STRUCTURE IS REMOVED IN ITS PREPARATION. VENEERS ARE USED FOR AESTHETICS AND ALSO FOR FUNCTION. DUE TO IMPROVEMENT IN CERAMIC MATERIALS LIKE ZIRCONIA AND EMAX AND ALSO BONDING AGENTS VENEERS ARE BECOMING MORE POPULAR. KIND REGARDS Dr Younus Desai (DENTIST) 031-207 6644 (Surgery) 031-240 5074 (Surgery) 082 577 8698 (Cell) 086 559 7136 (Fax) LGF Shifa Medical Towers Box 19184 Dormerton 4015 [email protected](Mail) And Allah Ta’āla Knows Best Zakir Husain Student DarulIftaa Michigan, U.S.A Checked and Approved by, Mufti Ebrahim Desai. ______________________________________________ (١)قوله المتفلجات...جمع المتفلجة وهي التي تفرق ما بين ثناياها بالمبرد اظهارا للصغير وهي عجوز لان هذه الفرجة اللطيفة تكون للصغار غالبا وذلك حرام للحسن اي لاجل الحسن لما فيه من التزوير فلو احتاجت اليه لعلاج او عيب في السن فلا(حاشية البخاري،كتاب التفسير،قديمي٢/٧٢٥) وفي فتح الباري (قوله والمتفلجات للحسن) يفهم منه ان المذمومة من فعلت ذلك لاجل الحسن فلو احتاجت الي ذلك لمداواة مثلا جاز(فتح الباري،دار الديان للتراث٢/٣٨٥) وفي الفتح الباري ايضا: المتفلجات جمع المتفلجة وهي تطلب الفلج او تصنعه والفلج بالفاء واللام والجيم انفراج ما بين الثنيتين والتفلج ان يفرج بين المتلاصوين بالمبرد ونحوه وهو مختص عادة بالثنايا والرباعيات ويستحسن من المرأة فربما صنعته المرأة التي تكون اسنانها متلاصقة لتصير مفلجة وقد تفعله الكبيرة توهم انها صغيرة لان الصغيرة غالبا تكون مفلجة جديدة السن ويذهب ذلك في الكبر(فتح الباري ١/ ٣٨٤،٣٨٥) فان الظاهر ان المراد بتغيير خلق الله ان ما خلقة الله سبحانة وتعالي حيوانا علي صورته المعتادة لا يغير فيه لان ما خلق علي خلاف العادة مثلا كاللحية للنساء او العضو الزائد فليس تغييره تغييرا لخلق الله(بذل المجهود،مكتبه قاسمية ٦/٧٣) فتاوي بينات،مكته بينات ٤/٣٥٥-٣٦٠ جدید فقہی مسائل،زمزم ج۱-۲ص٢٠٨ انسانی جسم میں اسے تصرفات جو اپنے خیال میں محض زینت کے قبیل سے ہو درست نہیں،ہاں ازالہ عیوب جائز ہے مثلا ٹوٹے ہوے دانت کی جگہ دوسرا دانت لگوانا جائز ہے کونکہ يہ ازالہ عیب ہے،اسی طرح نکلے ہوے دانتوں کو برابر کرنا بہی درست ہے،مصنوعی ناک کان لگوانا بہی درست ہے تاکہ عیب دور ہوجاے لیکن دانتوں کے درمیان فاصلہ پیدا کرنا درست نہیں ہے کونکہ يہ اس کے خیال میں حسن ہے جس کو فرضی حسن کہ سکتے ہیں حقیقت سے اسکا کوئ تعلق نہیں ہے۔(فتاوی دار العلوم زکریا،زمزم ج۶ ص۸۰۸) (٢)حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْخُزَاعِيُّ، - الْمَعْنَى - قَالاَ حَدَّثَنَا أَبُو الأَشْهَبِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ طَرَفَةَ، أَنَّ جَدَّهُ، عَرْفَجَةَ بْنَ أَسْعَدَ قُطِعَ أَنْفُهُ يَوْمَ الْكُلاَبِ فَاتَّخَذَ أَنْفًا مِنْ وَرِقٍ فَأَنْتَنَ عَلَيْهِ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم فَاتَّخَذَ أَنْفًا مِنْ ذَهَبٍ(ابوداود) اذا اراد الرجل ان يقطع اصبعا زائدة او شيئا آخر قال نصير: ان كان الغالب علي من قطع مثل ذلك الهلاك فانه لا يفعل وان كان الغالب هو النجاة فهو في سعة من ذلك(فتاوي هندية،مكته رشيديه٥/٣٦٠) وَفِي تَبْيِينِ الْمَحَارِمِ إزَالَةُ الشَّعْرِ مِنْ الْوَجْهِ حَرَامٌ إلَّا إذَا نَبَتَ لِلْمَرْأَةِ لِحْيَةٌ أَوْ شَوَارِبُ فَلَا تَحْرُمُ إزَالَتُهُ بَلْ تُسْتَحَبُّ (در المختاروحاشيه ابن عابدين،دار الفكر ٦/٣٧٣ ) __________________________________________________________________ In dentistry, a veneer is a layer of material placed over a tooth, either to improve the aesthetics of a tooth or to protect the tooth's surface from damage. There are two main types of material used to fabricate a veneer: composite and dental porcelain. A composite veneer may be directly placed (built-up in the mouth), or indirectly fabricated by a dental technician in a dental lab, and later bonded to the tooth, typically using a resin cement such as Panavia. In contrast, a porcelain veneer may only be indirectly fabricated. Full veneer crown is described as “A restoration that covers all the coronal tooth surfaces (Mesial, Distal, Facial, Lingual and Occlusal)”. Laminate veneer, on the other hand, is a thin layer that covers only the surface of the tooth and generally used for aesthetic purposes. https://en.wikipedia.org/wiki/Veneer_(dentistry) المرأة التي تحدد أسنانها وترقق أطرافها،تفعله المرأة الكبيرة تتشبه بالشواب.(لسان العرب،دار الحديث ٩/٣١٠) قاموس الفقهي،ادارة القرآن ص٣٨٠ ولمن استزادة أنظر وشر کے معنی دانتوں کو گہس کر باریک کرنے کے ہیں،سن رسیدہ خواتین اپنی کم عمری کےاظہار کےلےدانتوں کو باریک بنایا کرتی تہیں(قاموس الفقہ،زمزم ۵/٢٦٨) https://www.realself.com/question/emax-veneers-vs-zirconia-veneers Askimam
  11. Female Dentist Treating Male Patients Question Assalamu alaikum Mufti Sahab, I'm a student of dentistry. As I'm a female it is my intention that I would only treat women and children after passing out. However since I'm in third year of university, we have to carry out procedures on different types of patients and we cannot refuse to see anyone just based on their gender. So how should I deal with this situation? Answer Wa'alaykum as Salam, Firstly, you should see if there are options for you to avoid treating males. It is your duty to do whatever is in your control. If all fails and you have to treat the opposite gender, then you should try to do the following: 1) Try to keep mask and dental gloves throughout the session, or as much as possible. Cover hair,wear long sleeves, wear socks and try to cover as much as posssible. 2) Try to keep the door open, 3) Try not to be alone in the room. 4) Speak only whats necessary, and do not sweeten your voice. 5) Inspite of all that, make sincere Tawba at the end of the session. And Allah knows best Mufti Ismail Moosa
  12. Male Dentist Treating Female Patients Question I'm a final year student of dentistry and need detailed guidance over the following issues. 1. After graduating from here can i treat female patients (as treating them will require seeing and touching their face. 2. If it's haram for me to treat females then please advice me on the type of jobs i can acquire in this field. If i work in a hospital the hospital would require me to treat any patient that comes there, if i go towards teaching side i will have to communicate with female students in lectures and vivas. The only place where i can refuse to treat females is if i establish my own clinical private practice. So is establishing a clinic the only job i can have in this field? 3. Even if i establish a clinic it is important to first get appropriate training. My professor has offered me to join his clinic after my final year exams, it's a great opportunity for me to learn, but he will be treating female patients in his clinic as well, can i join his clinic to gain experience? 4. Can i do fcps post graduation ? Any post graduation i apply to will require me to treat females as well. Please guide me. Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh. It is permissible for a male dentist to treat an adult female patient on the condition that: The areas of her ‘awrah including her hair and neck are concealed When touching her face, it is done so with gloves and not with bare hands He averts his gaze from her as much as possible[1] And Allah Ta‘ālā Knows Best Zameelur Rahman Student Darul Iftaa UK Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] ويحل للطبيب النظر إلى موضع المرض إن لم يمكنه تعليم امرأة لما فيه من الضرورة ثم يستر ما وراء موضع المرض فيداويها وينظر ويغض بصره ما استطاع، لأن الإباحة للضرورة فيتقدر بقدر الضرورة (تحفة الملوك، ألفا للنشر والتوزيع، ص١٨٤٤) فإن أصاب امرأة جرح أو قرحة في موضع لا يحل للرجال أن ينظروا إليه فلا بأس بأن يعلم امرأة دواء ذلك الجرح أو تلك القرحة فتكون هي التي تداوي به...فإن لم يجدوا امرأة تداوى الجرح الذي بها أو القرحة ولم يقدروا على امرأة تعلم ذلك، وخافوا على المرأة التي بها الجرح أو القرحة أن تهلك أو يصيبها بلاء أو دخلها من ذلك وجع لا يحتمل، أو لم يكن يداوى الموضع إلا رجل، فلا بأس بأن يستتر منها كل شيء إلا موضع الجرح أو القرحة ثم يداويه الرجل ويغض البصر بما استطاع عن عورة، وذات محرم وغيرها في ذلك سواء (الأصل للإمام محمد، دار ابن حزم، ج٢ ص٢٣٨-٩) ويجوز للطبيب أن ينظر إلى موضع المرض منها للضرورة وينبغي أن يعلم امرأة مداواتها لأن نظر الجنس إلى الجنس أسهل، فإن لم يقدروا يستر كل عضو منها سوى موضع المرض ثم ينظر ويغض بصره ما استطاع، لأن ما ثبت بالضرورة يتقدر بقدرها (الهداية، إدارة القرآن والعلوم الإسلامية، ج٧ ص١٩١) النظر إلى وجه الأجنبية إذا لم يكن عن شهوة ليس بحرام لكنه مكروه (الفتاوى السراجية، دار الكتب العلمية، ص٣٢٣) ولا يحل له أن يمس وجهها ولا كفها وإن كان يأمن الشهوة، لقيام المحرم وانعدام الضرورة والبلوى (الهداية، إدارة القرآن والعلوم الإسلامية، ج٧ ص١٨٨) ولا ينبغي له أن يمس يدها ولا وجهها إذا كانت شابة ممن تشتهى (الأصل للإمام محمد، دار ابن حزم، ج٢ ص٢٣٦) فتاوى محمودية، ج١٨ ص٣٧٨ (قَوْلُهُ وَيَنْبَغِي إلَخْ) كَذَا أَطْلَقَهُ فِي الْهِدَايَةِ وَالْخَانِيَّةِ. وَقَالَ فِي الْجَوْهَرَةِ: إذَا كَانَ الْمَرَضُ فِي سَائِرِ بَدَنِهَا غَيْرَ الْفَرْجِ يَجُوزُ النَّظَرُ إلَيْهِ عِنْدَ الدَّوَاءِ، لِأَنَّهُ مَوْضِعُ ضَرُورَةٍ، وَإِنْ كَانَ فِي مَوْضِعِ الْفَرْجِ، فَيَنْبَغِي أَنْ يُعَلِّمَ امْرَأَةً تُدَاوِيهَا فَإِنْ لَمْ تُوجَدْ وَخَافُوا عَلَيْهَا أَنْ تَهْلِكَ أَوْ يُصِيبَهَا وَجَعٌ لَا تَحْتَمِلُهُ يَسْتُرُوا مِنْهَا كُلَّ شَيْءٍ إلَّا مَوْضِعَ الْعِلَّةِ ثُمَّ يُدَاوِيهَا الرَّجُلُ وَيَغُضُّ بَصَرَهُ مَا اسْتَطَاعَ إلَّا عَنْ مَوْضِعِ الْجُرْحِ اهـ فَتَأَمَّلْ وَالظَّاهِرُ أَنَّ " يَنْبَغِيَ " هُنَا لِلْوُجُوبِ (رد المحتار، سعيد، ج٦ ص٣٧١) [وهذا الذى اخترناه للبلوى] ألا ترى أن المرأة إذا وقعت في طين وردغة حل للأجنبي أن يأخذ يدها بحائل ثوب، وكذا حرمة المصاهرة لا تثبت بالمس بحائل (المحيط البرهاني، دار الكتب العلمية، ج١ ص٧٧) Askimam
  13. Composite Bonding Question Salaam, Is composite bonding on teeth halal? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Composite bonding is a cosmetic technique wherein a type of dental material – in this case, composite resin – is shaped and moulded on your teeth to give the appearance of straighter, whiter smile. It can be used as a cosmetic solution to chipped teeth, gapped teeth and staining in both teeth and fillings.[1] Dental composite resin is a tooth-coloured restorative material used to replace a decayed portion of tooth structure. Its aesthetic appearance is the main advantage over the conventional dental amalgam. Typical composite resin is composed of a resin-based matrix, such as bisphenol A-glycidyl methacrylate and inorganic filler like silica.[2] It will be permissible to carry out the above procedure provided no Haram ingredients are used.[3] After consultation with a medical professional, it is our understanding that the composite resin does not contain any Haram ingredients. And Allah Ta’āla Knows Best Bilal Yusuf Pandor Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. [1] https://www.colgate.com/en-us/oral-health/cosmetic-dentistry/bonding/is-composite-resin-bonding-right-for-you-0615 [2] https://www.sciencedirect.com/topics/medicine-and-dentistry/dental-composite-resin فتاوى قاضيخان: 3/313 [3] في الخانية: رجل له سلعة أو حجر فأراد أن يستخرجه ويخاف منه الموت قال أبو يوسف رحمه الله: إن كان فعله أحد فنجا فلا بأس بأن يفعل لأنه يكون معالجة ولا يكون تعريضا للهلاك. وفي الفتاوى: إذا أراد الرجل أن يقطع إصبعا زائدة أو شيئا آخر قال أبو نصر رحمه الله تعالى: إن كان الغالب على من قطع مثل ذلك الهلاك فإنه لا يفعل لأنه تعريض النفس للهلاك وإن كان الغالب هو النجاة فهو في سعة من ذلك الفتاوى الهندية: 5/440 وفي الهندية: إذا أراد الرجل أن يقطع إصبعا زائدة أو شيئا آخر قال نصير رحمه الله تعالى إن كان الغالب على من قطع مثل ذلك الهلاك فإنه لا يفعل وإن كان الغالب هو النجاة فهو في سعة من ذلك ... من له سلعة زائدة يريد قطعها إن كان الغالب الهلاك فلا يفعل وإلا فلا بأس به كذا في خزانة المفتين (تكملة فتح الملهم 5:116) قال الشيخ العلامة المفتي تقي العثماني: والحاصل أن كل ما يفعل في الجسم من زيادة أو نقص من أجل الزينة بما يجعل الزيادة أو النقصان مستمرا مع الجسم وبما يبدو منه أنه كان في أصل الحلقة هكذا؛ فانه تلبيس وتغيير منهي عنه. واما ما تزينت به المرأة لزوجها من تحمير الايدي او الشفاه او العارضين بما لا يلتبس بأصل الخلقة فانه ليس داخلا في النهي عند جمهور العلماء وأما قطع الاصبع الزائدة ونحوها فإنه ليس تغييرا خلق الله وإنه من قبيل إزالة عيب او مرض فأجازه أكثر العلماء خلافا لبعضه Askimam.org
  14. The ‘Suhbat’ or company of the Auliya Allah (Friends of Allah Ta’ala) is such that even if they remain silent in their Majaalis, those who are present and who had come with sincerity, will leave with Noor in their hearts. It is via this Noor that a person makes sincere Taubah, and it is this Noor which is instrumental in creating the keen desire of change in the person’s life. Fragrant roses in a room do not give any speech. Their fragrance imbues throughout the room, enters the nostrils and creates pleasure in the heart. The conditions for benefiting are : The roses must be real and fragrant; not artificial. The people in the room must have their noses open and sinuses unclogged. In a similar manner, the person must be a genuine Wali of Allah Ta’ala and not a fraud, and the people sitting in his company must have love and respect for him and must sit with an open and unprejudiced heart, willing to receive. People sitting in the talks of a Wali, harbouring malice against that Wali, will derive no benefit whatsoever. What would be a person’s reaction, when instead of these virtues, he or she finds arrogance, pride, malice, greed, jealousy, etc.? (Hazrat Mawlana Yunus Patel rah)
  15. TAQWA Kya Hy? Aur KAISAY HASIL HO GA? | Mufti Syed Adnan Kakakhail https://youtu.be/sZ7VqZKmG7Q
  16. Live in the world like a Traveler or a Passerby | Short Reminder Series | Mufti Ebrahim Desai Saheb
  17. Abu Dardaa (r) teaches how to deal with sinners | Short Reminders Series | Mufti Ebrahim Desai Saheb
  18. Assalamu alaikum Found a nice blog: https://missmuslimah9.wordpress.com/page/1/
  19. الْعَلِيمُ Translation الْعَلِيمُ is translated as The All-Knowing and The Omnipotent. It comes from عَلِمَ – to know, and when it is used for Allah ta’ala it means “To know everything about all matters.” Definition Allah ta’ala always knew and always will know everything that was or will be. Nothing is hidden from Him and Allah ta’ala has prior knowledge about everything that will happen i.e. Taqdeer. He knows about the Baatin (Internal) and the Dhaahir (External) and nothing can be forgotten. His knowledge is Muheet – mentioned in Aayatul Kursi; يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ He knows what is before them and what is behind them. They cannot gain access to anything out of His knowledge except what He pleases. His knowledge encompasses everything. In the Qur’an This name is mentioned 157 times in the Qur’an. It is described in many different ways in the Qur’an. وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ He has created everything and is aware of everything.[Surah An’aam: 101] إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ - He has full knowledge indeed of all that is in [your] hearts [Surah Mulk:13] Allah ta’ala knows the workings of the hearts. الْعَلِيمُ الْحَكِيمُ are often paired together i.e. He has pure and full knowledge of everything andHe also has perfect wisdom. سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ “Glory be to you, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise” [Surah Baqarah:32] Belief in Allah ta’ala being All-Knowing It is part of our Aqeedah to believe that Allah ta’ala is All-Knowing. It is ingrained and embedded in us from childhood that Allah ta’ala knows everything but there are other ideologies within Islam or on the fringe of Islam where people believe that Allah ta’ala does not know or is not concerned with the detail. Some religions have the concept that Allah ta’ala made the universal laws of nature and kind of pressed the “on” button and then let it go and so is not involved now. Our Aqeedah is that Allah ta’ala has knowledge of every detail and He knows the intricacies of our private lives and regarding the universe. This concept is mentioned in many places in the Qur’an some of which are repeated multiple times in different variations. Some examples: إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ وَاتَّقُوا اللَّهَ - Fear Allah; surely Allah hears all and knows all. Lo! Allah is Hearer, Knower. [Surah Hujuraat: 1] وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ He is the same One Allah in both the heavens and the earth. He knows what you conceal, what you reveal and what you do [Surah An’aam:3] Allah ta’ala knows what a person does outwardly and what the intention may be. ‘Ilmul Ghayb Another concept is that of ‘Ilmul Ghayb which is the knowledge of the unseen. وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ He Alone has the keys of the unseen treasures, of which no one knows except Him. He knows whatever is in the land and in the sea; there is not a single leaf that falls without His knowledge, there is neither a grain in the darkness of the earth nor anything fresh or dry which has not been recorded in a Clear Book. [Surah An’aam:59] This concept is specific to Allah ta’ala alone and no one can share in it, not even the Prophets AS. Yes Allah ta’ala shared some knowledge with Prophet sallallaahu ‘alayhi wasallam i.e. regarding the signs of the end of time but it was shared like Wahy and we see in hadith certain episodes where he (salallaahu ‘alayhi wasallam) was informed by Jibra’eel AS regarding certain events but the Prophet sallallaahu ‘alayhi wasallam did not know on his own and this is not ‘Ilmul Ghayb. This knowledge is beyond human intelligence and senses. The problem arises when people give this trait to others. There are certain groups in parts on the world who believe that Prophet sallallaahu ‘alayhi wasallam had knowledge of the unseen world and that is why it is important to know the Asmaaul Husnaa which are part of our Aqeedah and we should know what our beliefs are. Episode: Jibra’eel AS informed Prophet sallallaahu ‘alayhi wasallam about the poisoned meat which was given to him by a Jewish woman. The Prophet sallallaahu ‘alahi wasallam said, “You bring to me, for (judgment) your disputes, some of you perhaps being more eloquent in their plea than others, so I give judgment on their behalf according to what I hear from them. (Bear in mind, in my judgment) if I slice off anything for him from the right of his brother, he should not accept that, for I sliced off for him a portion from the Hell.” [Muslim] If the Prophet sallallaahu ‘alayhi wasallam had knowledge of the unseen he would have no need to say this. Therefore many Hadith contradict the belief of the Prophet sallallaahu ‘alayhi wasallam having ‘Ilmul Ghayb. Allah ta’ala says in the Qur’an, قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا Tell them: The Spirit is at my Rabb's command and I am not given any knowledge of it but a little. [Surah Isra 85] Concept of Haadhir/Naadhir The concept of Haadhir (to be everywhere) and Naadhir (to see everything) is attributed to the Prophet sallallaahu ‘alayhi wasallam by some people which he (sallallaahu ‘alayhi wasallam) never claimed and in the Qur’an and in many Hadith it is clearly mentioned he is a human being. قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ - O Muhammad, tell them: "I am but a human being like you [Surah Kahf: 110] No one has knowledge of the unseen world and it is shown to us in many ways. We think that with science we can predict things and no matter how scientifically sound people are, with all their expertise, are often proven wrong. When the Tsunami occurred in Indonesia, it happened so quickly that even though there was a system in place they could not warn people and there was great loss and devastation. Therefore even with all the technology, we have not reached the level of knowing. Only Allah ta’ala knows. إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ ۖ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ Surely Allah Alone has the knowledge of the Hour, He is the One Who sends down the rain and He knows what is in the wombs. No one knows what he will earn the next day; and no one knows in what land he will die. Surely, Allah knows all this and is aware of everything. [Surah Luqman: 34] With ultrasound we can now know what is in the womb, male or female and even if the child has some disease but what is his/her personality going to be like? Only Allah ta’ala has the knowledge of the unseen world. No one can know 100% about everything. Concept of Fortune-telling There is the concept of fortune telling and reading horoscopes which we see in all cultures and which tells people what is going to happen in the next hour, day or year. Though there may be elements of truth is these things, it is incomplete and not permissible to attribute this power to someone i.e. he/she can tell the future. This is very dangerous where sometimes people are put on an Islamic pedestal and position of power. Where the signs of astrology are concerned i.e. Aries. Libra, Gemini etc. which describes people’s characteristics, they are different and not really fortune telling. We should be careful how we word things as well. How do we know that our child will be protected if he becomes a Haafidh. Allah ta’ala preserve their Imaan, but we do not know. We should show humility and accept that we do not know everything. Only Allah ta’ala knows. Counsel The counsel to human beings about this is that we can share in this trait on a very limited level. We should know that our knowledge is very limited compared to the knowledge of Allah ta’ala. The story of Khidr AS and Musa AS, mentioned in Surah Kahf shows this. When they were both by the sea, a bird came and dipped its beak in the sea, and Khidr AS said to Musa AS, “My knowledge and your knowledge and the knowledge of all of creation, in comparison to the knowledge of Allah, is like what this bird has taken from the sea.” Compared to Allah ta’ala’s knowledge our knowledge cannot even really be regarded as knowledge i.e. it is ignorance, similar to a child in nursery who knows his A B C but what is his knowledge compared to a person who has a PHD. We may be knowledgeable in some fields and some may be knowledgeable in other fields. People of wisdom will see this. We live in the age of TMI – too much information and with education and qualifications people think they can understand everything including matters of Deen and this very dangerous. No educated person will self-diagnose his illness. He will consult a doctor who is an expert in medicine. Similarly we should realise our limitations even if we are educated. If we have questions regarding Deen then we need to consult a Scholar who is the expert in these matters. The story of Khidr AS and Musa AS shows that there are always other people who know more than us either in different perspectives or different fields. Khidr AS had a different relationship with Allah ta’ala and he had different types of knowledge and his duties were different to Musa AS. It is part of humility to know there are different types of knowledge and to acknowledge where we are weak. Even though we may be experts in certain fields, we may need to go to a Scholar for Tajweed or Tafseer and we learn from one another. No one has complete knowledge of any one topic or all matters. Therefore we can share in this Sifat in a very limited way and to extend it to the future or to the other people or the Prophet sallallaahu ‘alayhi wasallam is wrong. Du’a There is too much information in this age and not all of it is beneficial so ask for beneficial knowledge in Du’a and ask to be able to act upon as knowledge without action is like no knowledge. اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا O Allah, I ask You for beneficial knowledge اللهُمَّ علِّمنا مَا يَنْفَعُنا وَانْفَعْنا بِما عَلَّمتَنَا وزِدْنَا عِلما O Allah, help us learn what is beneficial to us, help us benefit from what You have enabled us to learn, and increase to our knowledge.  *~~*~~*
  20. BR120-S15 - [English Discourse] Benefits of Obedience... This session will go over: *No. 7: Blessings descend and protection from trials* *No. 8: Increase in genuine honor* *No. 9: Regain from financial losses*
  21. BR120-S14 - [English Discourse] Benefits of Obedience... This session will go over: *No. 1: One gains an increase in Sustenance* *No. 2: Blessings of Allah descend* *No. 3: One is relieved from difficulties and trials* *No. 4: One find it easy to accomplish one’s tasks* *No. 5: One attains a pure life* *No. 6: One experiences more rain from sky and wealth and progeny increases*
  22. الْفَتَّاحُ Translation الْفَتَّاحُ is translated as The Opener and The Revealer and also The Decider i.e. One who makes decisions or judgments. It also comes for victory – فَتَاح Linguistically it means to open but this word has multiple meanings originating from the essential meaning of “Opening”. A lot of names have a Tashdeed and are in the superlative form. This pattern has the meaning in the intensive form of that word. Therefore One Who is the Most Powerful Opener or The Opener of all things and in all matters. The Opener of Rizq and Rahmah – The Being Who opens the doors to the means leading to Rizq and Rahmah. He opens the hearts and eyes to see and recognize the truth. Allah ta’ala also closes the doors of His Rahmah and Ne’mah due to sin though He does not close the door altogether or immediately. For Believers it is opening doors to the Ma’rifat of Allah ta’ala. What we go through in life, good or bad, productive experiences or destructive, these should all be a means of doors opening in our heart one after another to recognize our purpose in this world, the realities and the Ma’rifat of Allah ta’ala. For the sinning believers Allah ta’ala keeps the doors of Maghfirat open. Doors are opened again and again through granting us Ramadhaan, special nights, Hajj, Umrah and feelings of sorrow and remorse. Ibn Qayyim (رحمه الله) says it is opening the doors to understanding the commands of the Shari’ah and opening our Taqdeer. According to another Scholar it is that Being Who makes decisions and judgments. In the Qur’an It is mentioned in different ways and in different contexts in the Qur’an. The word الْفَتَّاحُ (The Opener) is not used as much as “opening” In Surah Saba, (verse 26) it is mentioned in the context of decision making and judging: قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ Say: "Our Rabb will bring us all together, then He will rightly judge between us. He is the Judge Who knows everything." Allah ta’ala will open up the reality and the truth of the differences between us because He is الْعَلِيمُ – He knows and His knowledge surpasses everyone’s knowledge. Verse 2 of Surah Faatir is in context of Allah ta’ala opening doors of Rahmah and when He opens doors to something, no one can stop it. مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا "That which Allah openeth unto mankind of mercy none can withhold it." This verse brings peace and consolation that it is Allah ta’ala Who is controlling the opening of doors. He has the keys to this invisible world of Rizq, be it materialistic Rizq or spiritual, happiness, love etc. No one has the power to close these doors. A lot of the problems that we have with people or with our own negative thinking is because mentally we have given the keys of our hearts to other people. We have given other people the power when actually they do not have any power and we only think they do. It is Allah ta’ala Who has the power. So if someone is making us happy or sad, they are the Asbaab (means) and it is Allah ta’ala Who has the key and He is in control of all affairs. وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ - that it is He Who grants laughter and tears [ Surah Najm: 43] Therefore we should worry about our relationship with Allah ta’ala. Sometimes Allah ta’ala uses this word in the context of punishment i.e. when He opens doors to Rizq and happiness in order to loosen hold on people who have turned away from Him. He lets them commit more sin and then suddenly turns the tide against them. Allah ta’ala mentions in Surah An’aam the episode of a community who forgot the advices of the Ambiyaa and turned away from Tawheed and goodness. Allah ta’ala says He opened doors to everything for them until they became happy and then suddenly punished them. It is a sign of danger when people turn away from Allah ta’ala and He is still giving them in abundance. So this concept of “Opening” is not just for Rahmah. It is also for punishment. Another word which also means “to open” is شَرَحَ i.e. opening the heart. It has more of a spiritual meaning. أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ Is he whose bosom Allah hath expanded for the Surrender (unto Him), so that he followeth a light from His Lord, (as he who disbelieveth)? [Surah Zumar: 22] رَبِّ اشْرَحْ لِي صَدْرِي ۔ وَيَسِّرْ لِي أَمْرِي ۔ وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي۔ يَفْقَهُوا قَوْلِي۔ My Lord, put my heart at peace for me and make my task easy for me and remove the knot from my tongue, that they may understand my speech. [20:25,26,27,28] “Opening/expanding of the heart” is often translated as Tawfeeq, the ability to do good so when Allah ta’ala opens up the heart then it is easy to do good deeds and have good Akhlaaq. That is why there are Du’a which mentions the opening of the heart and the opening of doors i.e. the Du’a for entering the Masjid: اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ – Oh Allah, open the doors of Your mercy for me. اَللّٰهُمَّ افْتَحْ اَقْفَاْلَ قُلُوْبِنَا بِذِكْرِكَ وَاَتْمِمْ عَلَيْنَا بِنِعْمَتِكَ وَاَسْبِغْ عَلَيْنَا مِنْ فَضْلِكَ وَاجْعَلْنَا مِنْ عِبَادِكَ الصَّالِحِيْنَ O Allah! Open the locks of our hearts by Your Zikr and complete upon us Your bounties, and make us perfect with Your Fadhl (bounties) and make us of Your righteous and pious servants. Importance of Knowing the Names of Allah ta’ala It is part of Aqeedah to believe it is only Allah ta’ala Who opens doors. He uses means however Allah ta’ala is the One Who opens doors. People sometimes think a person has stopped them from progressing or stopped something good through black magic or the evil eye. They actually believe it and it is embedded in their minds and hearts but they should reflect on these verses. That is why it is so important to know the names of Allah ta’ala as it is not just using the names during some difficulty by reciting them a certain number of times. We should know the meanings and it is a means of getting closer to Allah ta’ala. The Qur’an is Allah ta’ala’s Kalaam and the best way is to reflect on its verses and know what Allah ta’ala says about Himself in it. He opens hearts and doors of Rahmah and Ne’mah for different reasons, either to make people happy or to punish. If it is a mercy the person will feel closeness to Allah ta’ala and will do things to please Him and if He opens doors to punish then the person will feel His distance and maybe they have a good life in this world but what about the Aakhirah? In the Qur’an Allah ta’ala mentions in various ways that do not assume that when a person has a lot, it is a sign of Allah ta’ala’s pleasure. Unfortunately people do assume without knowing what their spiritual life is like. We should make Du’a when we see this that Allah ta’ala opens up their hearts for Hidaayah and Tawfeeq. Story related in Hadith – Good Deeds become a means of invoking Allah ta’ala (Taken from here with advices: http://dailyhadith.adaptivesolutionsinc.com/hadith/The-Cave-of-Death.htm) In a Hadith Prophet sallallaahu ‘alayhi wasallam said, “Three men from among those who were before you, set out together till they reached a cave at night and entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other), ‘Nothing can save you from this rock but to invoke Allah by giving reference to a righteous deed which you did (for Allah's sake only).’ So, one of them said, ‘O Allah! I had old parents and I never provided my family (wife, children) with milk before them. One day, by chance I was delayed, and I came late (at night) while they had fallen asleep. I milked the sheep for them and took the milk to them, but I found them sleeping. I disliked to provide my family with the milk before them. I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get up till the day dawned. Then they got up and drank the milk. O Allah! If I did that for Your Sake only, please relieve us from our critical situation caused by this rock.’ So, the rock shifted a little but they could not get out.” “The second man said, ‘O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual relations with her but she refused. Later she had a hard time in a famine year and she came to me and I gave her one-hundred-and-twenty Dinars on the condition that she would not resist my desire, and she agreed. When I was about to fulfill my desire she said, ‘It is illegal for you to outrage my chastity except by legitimate marriage.’ So I thought it a sin to have sexual intercourse with her and left her though she was the dearest of all people to me, and I also left the gold I had given her. O Allah! If I did that for Your Sake only, please relieve us from the present calamity.’ So, the rock shifted a little more but they still could not get out from there.” “Then the third man said, ‘O Allah! I employed a few laborers and I paid them their wages with the exception of one man who did not take his wages and went away. I invested his wages and I got much property thereby. (Then after some time) he came and said to me, ‘O Allah's slave! Pay me my wages.’ I said to him, ‘All the camels, cows, sheep and slaves you see are yours.’ He said, ‘O Allah's slave! Don't mock me.’ I said, ‘I am not mocking you.’ So, he took all of the herd and drove them away and left nothing. O Allah! If I did that for Your Sake only, please relieve us from the present suffering.’ So, that rock shifted completely and they got out walking.” [Bukhari] Advices This hadith tells us about pious deeds and their effects. Three men got trapped in a cave whose opening got blocked so completely that if the rock hadn’t moved from its mouth the cave would have become their grave. At such times man forsakes all means and agencies and looks only to the Creator of the means and agencies. From the example of the first man we see that there is no limit to kind treatment of parents as long as one does not commit sins in order to please them. Allah (subhanahu wa ta’ala) tremendously rewards those peope who are kind and considerate to their parents. From the example of the second man we learn the value of Taqwa. Taqwa is that a man refrain from sin only because he fears Allah (subhanahu wa ta’ala), although he has the means and ability to sin, is surrounded by a sinful atmosphere, and is not afraid of being caught or punished in this world. This man was able to put a check on his desire, although he longed for that woman, only because of being reminded of Allah (subhanahu wa ta’ala). This is how Believers are: “When Allah is mentioned their hearts are filled with fear.” [Quran 8:2] As a result of this man’s Taqwa, Allah (subhanahu wa ta’ala) removed the rock from the mouth of the cave a little more. Allah says: “And whosoever fears Allah, He appoints a way out for him.” [Quran 65:2] From the example of the third man we learn that those people are very dear to Allah (subhanahu wa ta’ala) who recognize the rights of their fellow men and give them their rights faithfully. As an employer, the man not only kept the wages of his employee safely but also invested them profitably although it was not binding on him to do so. He gave to his employee many times over the principal amount, an example of excellent dealings with a fellow-man. Can the greedy world present an example of such a character today? Therefore even small good deeds done only for the pleasure of Allah ta’ala becomes a means of invoking Allah ta’ala in difficult situations. The interesting part of the Hadith is that none of the men said, “O Allah, I prayed so much or gave so much in charity for You.” It was simple deeds connected to the rights of human beings. We should use this name in our Du’a when we are in situations where we are not progressing and we should remember that Allah ta’ala’s door is always open. Another episode This is regarding a pious man of the 6th century who was known for making Du’a which was accepted. Someone asked him to intercede for himself with another person for some need of his so the saint said to him, “O my brother, why don’t you stand with me and we will pray two Rakat Salaah and we will make Du’a. Why don’t we ask Allah ta’ala? Why should we leave an open door for a door that is closed?” He meant that why not ask Allah ta’ala instead of a man who may not want to help and may even shut the door. So first ask Allah ta’ala to open the door and He will create the means for the need to be fulfilled. Episode related to a Tabi’ee – Ata abi Rabah He met a Scholar who was on his way to see some governor or leader and he said to him, “Do not present your need to someone who keeps the door closed and who has doormen. Rather present your need to that Being Whose door is always open and Who says to you, ‘Ask Me, I promise to return your Du’a’” Therefore present your needs to Allah ta’ala and ask Him to open doors to Asbaab through which your need will be fulfilled and your problem solved. Sometimes we see how we make Du’a and we wonder how it will work out and suddenly the phone rings or you get a message and the problem is solved. So الْفَتَّاحis a very beautiful and comprehensive word with many layers of meanings. *~~*~~*
  23. Components of a perfect repentance Hakim al Umma Mawlana Ashraf Ali Thanvi (Allah have mercy on him) said instructing a seeker, There are five components of perfect repentance (توبہ کاملہ) , 1. Acknowledgement of the wrongdoing 2. Feeling remorse for this 3. Asking forgiveness 4. Reaffirming determination not to do it again 5. Planning for rectification(اصلاح) [of the blameworthy morals that led to indulgence in it]. (Husn al Aziz, volume 1, part 2, p 152)
  24. As-Salaam alaikum, The Noble Prophet, Sallallahu alaihi Wasallam, said:-- "He who humbles himself before Allah, Allah elevates [in degree]." To he who increases himself in humility and abasement, Allah Ta'ala grants high station. In this regards, permit me to share with you the following wonderful Hadith in which Sayyadi Abu Sa'eed al-Khudri, may Allah be pleased with him, related that the Messenger of Allah, Sallallahu alaihi Wasallam: "used to feed his camel, sweep [his] house, mend [his] sandals, patch his clothes, milk [his sheep, eat with his servant and help him grind, when he [the servant] got tired. He was not embarrassed to carry his goods from the bazaar to his family. He would shake hands with both the rich and the poor; he was the first to greet people; he would not scorn any meal of which he was invited to partake; even if this was unripe and dry dates. He made do with free supplies [of provision]; he was gentle of character, generous of nature, pleasant of company; his face was cheerful, he smiled much, without laughing and showed [his] sadness without frowning; he was humble without being self-effacing; generous without being extravagant; his heart was gentle, he was compassionate to every Muslim; he would never eat his fill and he would never stretch his hand to a thing he desired."... Sallallahu alaihi Wasallam!!! Culled from: Abu'l- Qasim al-Qushayri's 'Epistle On Sufism'.
  25. The attached chart shows the rulings applicable in different situations RULES APPLICABLE AT THE END OF BLEEDING.docx
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