Jump to content
IslamicTeachings.org

ummitaalib

Administrators
  • Content Count

    6,923
  • Joined

  • Days Won

    665

ummitaalib last won the day on December 7

ummitaalib had the most liked content!

Community Reputation

2,435 Forum Master

1 Follower

About ummitaalib

  • Rank
    SENIOR ADMINISTRATOR

Profile Information

  • Religion
    Muslim
  • Gender
    Female

Recent Profile Visitors

4,208 profile views
  1. Q. If someone reads full salaah instead of short salaah on travel, should they make qadha of those salaah? (Question published as received) A. If a person performs the complete 4 Rakaats Fardh Salaah instead of 2 Rakaats on a journey, mistakenly or due to miscalculation of the distance of travel etc., the Salaah performed will be valid. However, if the Salaah time remains and a person is made aware of his/her mistake, it will be necessary to repeat the Salaah during the Salaah time. If the Salaah time expires, it will not be necessary to repeat it. On the other hand, if a person performs the complete 4 Rakaats Fardh Salaah instead of the 2 Rakaats Fardh Salaah on a journey knowingly and intentionally, it will be necessary to repeat all such Salaah performed in this way. (Al Bahrur-Raaiq 2/141 – Khairul Fataawa 2/681-682) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians
  2. Supermoms A book, Perfect Madness by Judith Warner, tells us that during her research, Warner discovered that: “Seventy percent of American moms say they find motherhood today ‘incredibly stressful.’” “Thirty percent of mothers of young children reportedly suffer from depression.” In the lands where all that glitters is somehow perceived to be gold and therefore desirable, women are discovering that playing roles that were not ordained for them by God is not all it is cracked up to be. Women in the West, who have long been battling both themselves and the natural order to be “superwomen,” are finding that banging their heads on the glass ceiling is giving them more than a headache. They are finding themselves on a merry-go-round that will not stop. Their makeup and their hair must be perfect; their size must be unrealistically thin; their children must be perfect, talented, and high achievers; their houses must be spotless; and all this must be achieved in the stolen hours between working and sleeping. This is more than just struggling against the glass ceiling in pursuit of career goals: It is banging your head against a wall on a relentless and ongoing basis. As Judith Warner states, “I have seen so many mothers banging their heads against a wall: treating their pain – the chronic headache of their lives – with sleeping pills, antidepressants and anxiety meds, and a more and more potent, more and more vicious self-and-other-attacking form of anxious perfectionism.” The chronic headache of their lives …! Is that a life? This is mere survival in a life of stress and loneliness. The superwoman goal is unachievable not because women are incapable, but because they fail to see that fulfilling natural and predestined roles is undoubtedly the real super achievement. Playing mother, wife, and career woman all at the same time is not an enviable position, and, except in cases of necessity, the woman’s role as caregiver and homemaker should take precedence over career and outside activities. Islam defines women as superwomen – but with a different meaning. Islam recognizes that the role of wife and mother is of paramount importance. Islam defines marriage as half of the religion. Islam clearly states that Heaven lies at the feet of mothers. Islam goes much further than just recognition; it clearly defines the roles that women play and states the rights and obligations with clarity and common sense. The role of a mother in bringing up children is greater than that of a father. She is responsible for their emotional, behavioural, and intellectual development. She is responsible for instilling the love of Islam in them, especially in their early formative years. When a woman understands the teachings of Islam and her own role in life, she understands her complete responsibility for the upbringing of her children, as is referred to in the Quran: “O you who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones.” (Quran 66:6) More than 40 years ago, Muslim women who were secure in their roles and their lives could see the damage being caused by a Western lifestyle. In 1962 after observing her Western sisters, Salma Al-Haffar said in the Damacus newspaper Al-Ayyam,: “It is truly a shame that women lose the most precious thing that nature has given them, that is, their femininity, and then their happiness, because the constant cycle of exhausting work has caused them to lose the small paradise which is the natural refuge of women and men alike, a refuge that can only flourish under the care of a mother who stays at home. The happiness of individuals and society as a whole is to be found at home, in the lap of the family; the family is the source of inspiration, goodness and creativity.” Nowadays, a woman is often forced to make choices that are not easy. Often, she feels that she must work to help financially support the family. Often, she is the family’s sole breadwinner. However, before we focus blame on the stresses and demands of society today and blame them for the destruction of family values and the pain and anguish of failing supermoms, let’s recall how we have unrealistically idealized women’s lives in the 21st century. On the other hand, the lives of Muslim women must be guided only by the precepts of the Quran and the Sunnah. We must not be fooled by slogans such as “times have changed.” The Prophet Muhammad, may the mercy and blessings of God be upon him, was sent with a message for all mankind, in all times and in all places. The guidelines sent down to us by our Creator, God Almighty, are perfect and cover all situations. God made it clear that a woman’s first responsibility is to her Creator, then to her husband, and then to her home. There is nothing in Islam that prevents a woman from continuing her education, from working or from pursuing outside activities. Nothing, that is, except the well-being of her family. The importance that Islam places upon marriage is clear. “And among His signs is this that He has created for you mates from among yourselves, that you may dwell in tranquillity with them; and He has put love and mercy between you. Verily in that are signs for those who reflect.” (Quran 30:21) The usual by-product of marriage is children, and these children are the future of society. What greater role can there be than that of mother? How can the women who fulfill this role be regarded as anything but superwomen? Women who understand their religion are secure in the fact that God Most High knows what is best for His slaves. The motherhood that needs to be sought is one that is compatible with God Most High. That is it, nothing more. If we achieve this, we are the real superwomen; the true supermoms. By Sister Aisha Stacy Jamiatul Ulama (KZN) Council of Muslim Theologians
  3. 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
  4. الْقَابِضُ الْبَاسِطُ الْقَابِضُ andالْبَاسِطُ will be discussed together. These are the names which have meanings which are opposite to each other. They work in tandem and that is why they are used together. Translation الْقَابِضُ is translated as The Withholder and The Restrainer so The One Who restrains, constricts, contracts. الْبَاسِطُis translated as The Reliever, The Expander and The Unfolder. The One Who expands, unfolds, relieves. الْقَابِضُ has the meaning of closing in or constricting and الْبَاسِطُhas the meaning of opening up or expanding. Scholars say whether it’s a person’s Akhlaaq/personality, or Rizq, or their bodies and their souls, if Allah ta’ala wants to expand them or constrict them then no one can stop Him. Therefore this expanding and constricting applies to everything. Some say that الْقَابِضُ is The One Who takes the Rooh out of the body at the time of death and for life, الْبَاسِطُ is The One Who spreads the Rooh throughout the body. These words are often used in terms of going astray or being guided.الْقَابِضُ would mean to be misguided or going astray andالْبَاسِطُ means to be guided, expanded. The State of Bast & Qabdh It can also be used in terms of the heart and feelings of hope and fear i.e. feeling Allah ta’ala’s Majesty and Rahmah, feeling His beauty and kindness and having hope which would beالْبَاسِطُ and this is an expansion. When a person feels fear and restricted in terms of the feelings of Allah ta’ala then that is الْقَابِضُ Some Scholars take a spiritual take on this. We go through difficulties in life where we sometimes feel spiritually low and that is the state of Qabdh. It is a state of constriction where the heart is constricted and does not feel the closeness as much as it should. The state of Bast is when the heart opens up and one has a spiritual high and makes spiritual progress. Everything is in the Hands of Allah ta’ala Allah ta’ala can make a poor person a king or a king into a pauper. He can make a weak person strong or vice versa and this all is in the hands of Allah ta’ala. Many times Allah ta’ala shows us in the world. Two people start the same job, one of whom is very intelligent, educated, qualified, experienced, etc. and you think this person will attain success. The other person who is less educated, intelligent and experienced is expected to fail however it is for the less educated, less intelligent person that the job expands and he succeeds and Allah ta’ala is الْبَاسِطُ. For the other person Alah ta’ala is الْقَابِضُ i.e. He is restraining/holding. Story of Taaloot (Surah Baqarah, verse 246-252) The Bani Isra’eel asked their Prophet to give them a king who would lead them against their enemy but they had their own concept of who the king should be. Allah ta’ala chose Taaloot who was of the Bani Isra’eel, a young and hardworking man however not regarded by the Bani Isra’eel as capable of being a king. Allah ta’ala says, وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ Allah grants kingship to whom He pleases and Allah has boundless knowledge. [last part of verse 247 of Surah Baqarah] Sometimes a person may have the image of being a great leader but does not have the ability while a person who is not regarded as capable, can turn out to be a better leader. This is something in which Allah ta’ala is الْبَاسِطُ and الْقَابِضُ Wisdom of Expansion What is the Hikmat behind Allah ta’ala being الْبَاسِطُ and الْقَابِضُ? Whenever Allah has put Bast (Expansion) in something there must be Khayr and Hikmat in it and if Allah ta’ala puts Qabdh (Restriction) in something there must be Khayr and Hikmat in it. This is mentioned in Surah Shura, verse 27, وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَٰكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ ۚ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ Had Allah bestowed abundance upon His servants, they would have transgressed beyond bounds in the earth; that's why He sends down in due measure as He pleases; He is well aware and observant of His servants. If Allah ta’ala had spread out Rizq to all His creation where it was easy and made open where everyone was well to do and everyone had a lot then Allah ta’ala says, there would have been Fasaad (Rebellion or excess) on earth and this is human nature that when people have wealth there will be Fasaad and no one can escape it i.e. no one can say it would not happen to me because when Allah ta’ala says something in the Qur’an, it means it applies to all human beings with maybe the Ambiyaa being excluded. When people have wealth it has an effect and the biggest effect is that the person is not dependant on or controlled by anyone and they feel important. Hirs (Desire for the world) also increases and the end result is that the person becomes aggressive about possessions. This verse shows Hikmat. Instead of giving everything to everyone, Allah ta’ala distributed Rizq (Wealth, looks, knowledge, happiness, wisdom, intelligence etc. as Rizq includes everything) according to His knowledge and Wisdom. Sometimes you see people who outwardly have a perfect life but there will always be something they do not have. A couple who have everything they want may not have children and that is their struggle because if they had everything then it would be too perfect. Or sometimes people do have everything however soon it may get taken away or they may die early. Therefore even if everything is good we should realise that it is a test and it can get taken away. Allah ta’ala has made a system where people are dependent on one another to some extent. If a person has a lot of wealth but no knowledge then they need someone to teach them. How can a person be generous if everyone had wealth and there was no poverty? So this dependency is not a bad thing. We just look at our own personal wants and our fears are limited to our own life but Allah ta’ala gives and takes looking at the benefit of all of humanity. Saying this does not mean we should be complacent with poverty or injustice. We should still help others as this is part of our Deen. وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا In fact, We test you by means of one another. Now, will you show patience, for your Rabb is Ever Observant. [Last part of verse 20: Surah Furqaan] Having differences in Rizq is all part of being tested, having Sabr when not having something and making Shukr when in good conditions. The Prophet sallallaahu ‘alayhi wasallam said, “Look at those who are beneath you and do not look at those who are above you, for it is more suitable that you should not consider as less the blessing of Allah.” [Ibn Majah] Use in Du’a يا باسِطَ الْيَدَيْنِ بِاارَّحْمَةِ O You who have opened Your hands for mercy! This is part of a long Du’a (Not sure if it is authentic as there is a story attached to it) It means we spread out our hands knowing the Rahmah of Allah ta’ala. There are many Du’as which ask Allah t’ala to be Baasit – to open up, to give. We should ask Allah ta’ala for His grace and to increase our love for Him. Counsel In terms of Aqeedah, to know Allah ta’ala controls all these levers in our lives and no one can increase or decrease in something except Allah ta’ala. To make Du’a for ease in Rizq and also to put effort in it in a Halaal way. A person should realise both states. When in a situation of Qabdh (Constriction), spiritually, physically, financial, health etc. then we should think of this as Allah ta’ala being just and make Sabr. We should know our reality and that we do not even deserve so many of the things. When we are in a situation of Bast (Expansion) then we should regard it as the Fadhl of Allah ta’ala that it is His generosity and make Shukr. Hearts Constrict & Expand through speech Imam Ghazali (Rahimahullah) says that there are people who can constrict and expand hearts through their speech and this is so true as we do have speakers and preachers who help and guide people. It is interesting to see this power which Prophet sallallaahu ‘alayhi wasallam referred to. Two men came from the East and addressed the people who wondered at their eloquent speeches. On that the Prophet sallallaahu ‘layhi wasallam said, “Some eloquent speech is as effective as magic.” [Bukhari] When speakers remind people of the blessings of Allah ta’ala the hearts expand and when they hear of the punishment of Allah ta’ala their hearts constrict in fear. Allah ta’ala uses both in the Qur’an as encouragement and to expand and also to constrict when we read about Jahannam. *~~*~~*
  5. 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.  *~~*~~*
  6. The attached chart shows the rulings applicable in different situations RULES APPLICABLE AT THE END OF BLEEDING.docx
  7. Q. If a woman’ menses stops 5 minutes before the Fajr Salaah enters, does she have to make Qadha of the Esha and Witr Salaahs? A. There are 3 possible scenarios that may occur in such a case: 1. A woman’s blood stops during the days of menstruation (3-10 days) prior to her habit with insufficient time to take a complete Ghusal before the time of Salaah expires. For e.g. a woman’s menstrual habit is 7 days and the blood stops on day 5 at 5 minutes before the expiry of the Esha time. In this case, the performance/Qadha of the Esha and Witr Salaah is not compulsory. 2. A woman’s blood stops during the days of menstruation (3-10 days) at her habit with insufficient time to take a complete Ghusal before the time of Salaah expires. For e.g. a woman’s menstrual habit is 7 days and the blood stops on day 7 at 5 minutes before the expiry of the Esha time. In this case, the performance/Qadha of the Esha and Witr Salaah is not compulsory. Ø N.B. In the above two scenarios, the time for the Ghusal is considered part of the menstrual period. The time for Ghusal includes the time it takes to perform the minimal Ghusal, getting dressed, facing the direction of the Qiblah and saying `Allah' of `Allahu Akbar' for the opening of the Salaah. This is approximately 15 minutes in these modern times under normal circumstances. 3. A woman’s blood stops during the days of menstruation (3-10 days) at the maximum (10 days) with insufficient time to take a Ghusal before the time of Salaah expires. For e.g. a woman’s menstrual habit is 7 days and the blood stops on day 10 at 5 minutes before the expiry of the Esha time. In this case, the performance/Qadha of the Esha and Witr Salaah is compulsory. (Dhukrul Mutaahhileen Wannisaa’) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians
  8. Wearing Clothes with Good Intentions By Shaykh-ul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh There are many aspects of our day to day lives which we do not consider to be a part of Dīn. One example of this is purchasing and wearing clothes. When buying clothes and wearing them many of us only think about how we will appear to others. Due to lack of knowledge of Islamic teachings in this regard we fail to act correctly. In order to make this necessity of life into an act of virtue, the first thing we need to consider is our intention. Intentions when Spending Different people have different motives when buying and wearing clothes. A person can purchase clothes with either of the following intentions: • To look clean and tidy: When a person purchases clothes to appear neat and tidy for the Pleasure of Allāh ta‘ālā, this will be regarded as a good deed which will bring reward. Such a person will be following the hadīth of our beloved Nabī sallallāhu ‘alayhi wasallam: Allāh is Beautiful and He loves Beauty. (Muslim) • To make others happy: When one has the intention to please one’s family, friends and close associates, this will also be an act of virtue, as giving happiness to others will earn the Pleasure of Allāh ta‘ālā. • To utilise the bounty of wealth to express gratitude that Allāh ta‘ālā has bestowed upon me the favour of wealth. This also brings the Pleasure of Allāh ta‘ālā. Nabī sallallāhu ‘alayhi wasallam said: Allāh loves to see His servants utilising and exposing the bounties He has bestowed upon them [as an expression of gratitude]. (Al-Bayhaqī) • To have a distinct appearance in order to stand out, be admired or show one’s status amongst society; such intentions are impermissible. Rasūlullāh sallallāhu ‘alayhi wasallam has said: Allāh ta‘ālā does not look at that person (mercifully) who wears a garment, with which he intends to boast and attract the attention of people, as long as that garment remains on him.” (At-Tabaranī) If a person does not have any of the above explicit intentions, then he will neither earn reward nor will he be questioned in the hereafter. Whether or not one has the correct intention for wearing good clothes can be gauged from the person being ready to wear clothes that are against his taste, but will make his dear ones happy. This point is beautifully illustrated in an episode from the life of Mawlānā Ashraf ‘Alī Thānwī rahimahullāh. Mawlānā Thānwī rahimahullāh had a personal disliking for wearing a collarless coat-like garment known as Sherwani and also for clothes made from shiny cloth. Once, on the night before ‘Īd, his wife gave him a Sherwani as a surprise gift. It was made of shiny cloth which she had secretly sewn by hand throughout the month of Ramadān. She desired that Hadrat Thānwī rahimahullāh wear this on ‘Īd! Despite not having any inclination towards the garment, he still wore it to the ‘Īd salāh to make her happy. Avoiding Extravagance As explained in the hadīth above, Rasūlullāh sallallāhu ‘alayhi wasallam has given a grave warning for those who wear clothes for show. It is this incorrect intention which also usually leads to one indulging in extravagant spending. Allāh ta‘ālā describes those who spend extravagantly in the Glorious Qur’ān as: Without doubt, the extravagant ones are the brothers of the Shayātīn… (17:27) Spending for show and to maintain one’s status in front of others can apply to clothing as well as other forms of expenditure. A person may move home to live in a particular area; buy a particular model of car; hold a wedding in a certain venue; buy a mobile phone of a particular brand, just to have a unique standing amongst his family, friends and community, or at the least to keep up and not appear backward and out of touch. It is concerning to note that a large element of our community is engaged in spending with such motives, which leads to the displeasure of Allāh ta‘ālā, and for which we will be questioned on the Day of Judgement. Therefore, before purchasing anything, we must correct our intentions and also avoid extravagance. We can buy nice things with the correct intentions mentioned above and without spending excessively. For example, if we have a choice between two coats both of which will fulfil our needs, but one costs £50 and the other £90 due to the brand, then we should not purchase the one costing £90 only because it will show off our status. The Spending of the Sahābah radhiyallāhu ‘anhum Whilst we are all aware of the unparalleled physical and monetary sacrifice that the Sahābah radhiyallāhu ‘anhum gave for the sake of Dīn, we find incidents of the Sahābah radhiyallāhu ‘anhum using expensive items. For example, it is reported that: Sayyidunā ‘Abd-ur-Rahmān ibn ‘Awf radhiyallāhu ‘anhu would wear a garment or suit of clothing worth four or five hundred (dirhams). (At-Tabaqāt Al-Kubrā ibn Sa‘d) We must be very careful not to use such incidents from the lives of the Sahābah radhiyallāhu ‘anhum, to justify extravagance in our expenditure. The following points will help us to understand the context of their actions: • After the demise of Rasūlullāh sallallāhu ‘alayhi wasallam, when Islām spread across many countries, Allāh ta‘ālā bestowed the Sahābah radhiyallāhu ‘anhum with so much wealth that even after spending vast amounts in the Path of Allāh ta‘ālā with an open heart, they still had surplus wealth from which they spent on themselves. It was never the case that the Sahābah radhiyallāhu ‘anhum spent a large share of their wealth on expensive items for their own use and ignored other avenues of spending. They always gave priority to the life of the hereafter over this world; • Whenever they bought anything nice or expensive, it was not out of pride, to feel good or to show their status; rather their motive was to practice on the following hadīth of Nabī sallallāhu ‘alayhi wasallam: Allāh loves to see His servants utilising and exposing the bounties He has bestowed upon them [as an expression of gratitude and not boastfully]. (Al-Bayhaqī) Through the blessed company of Nabī sallallāhu ‘alayhi wasallam, the Sahābah radhiyallāhu ‘anhum had purified their souls. Therefore, when spending upon themselves they were able to do so with the intention of practicing upon this hadīth, without falling victim to pride or the intention of showing off, by acquiring expensive items; • Another motive for such spending by the Sahābah radhiyallāhu ‘anhum was to increase in their gratitude to Allāh ta‘ālā. It is human nature that the greater a favour or blessing one receives, the greater will be the feeling of gratitude. The Sahābah radhiyallāhu ‘anhum acquired expensive items to increase their gratitude to Allāh ta‘ālā. Again, it was the result of purifying the soul that they were able to do so, without corrupting their intentions for spending in such a manner; • Finally, it should be noted that the Sahābah radhiyallāhu ‘anhum were indifferent as to whether they possessed something expensive or cheap. Unlike us, it wasn’t the case that they would become happy with nice things and unhappy if they possessed items of a low quality. The books are filled with stories of their spending wholeheartedly in the Path of Allāh. Rather, if they felt an inclination to a particular worldly possession they would spend it in the Path of Allāh ta‘ālā to practice upon the following verse of the Glorious Qur’ān: You shall never attain true righteousness unless you spend from what you love. (3:92) Therefore, we must not compare ourselves to the Sahābah radhiyallāhu ‘anhum. Our hearts are filled with love for expensive things and are inclined towards them. In order to achieve a balance, we should look from the other perspective and think that despite desiring expensive things, I will make a sacrifice for the Pleasure of Allāh ta‘ālā; I will use a cheaper item and spend the remainder in the Path of Allāh. Due to our weak spiritual condition, we should be seeking to act upon the Ahādīth that encourage abstinence from the luxuries of this world such as: He who renounces exquisite garments, despite him being able to obtain and don them, Allāh ta‘ālā will clothe that person with garments of honour. (Abū Dāwūd) Conclusion Therefore, when we are buying and wearing clothes we should make the good intentions noted above and avoid wearing clothes for show and spending extravagantly. Nabī sallallāhu ‘alayhi wasallam has said: Eat, drink, wear clothes and spend in charity without extravagance and pride. (Al-Bukhārī) May Allāh ta‘ālā grant us the correct understanding of the whole Din and the ability to make every aspect of our lives into acts that earn His pleasure. Āmīn. © Riyādul Jannah (Vol. 27 No. 1, January 2018)
  9. The name of Rasulullallah Sallallahu alayhi Wasallam’s she-camel was Qaswaa’, the name of his horse was Luhaif and the name of his donkey was Ufair as stated in the Ahadith. The name of she-camel of the Prophet (Sallallahu Alaihi Wasallah) was: Qaswa, as it is mentioned in a Hadith of Sahih Muslim: ثم رکب القصواء حتی اذا استوت بہ ناقتہ علی البیداء (اخرجہ مسلم ، الحج، باب حجة النبی صلی اللہ علیہ وسلم، رقم 1218) The Prophet (Sallallahu Alaihi Wasallah)had a she-camel called al-'Abda', that was never beaten in a race. [Bukhari] The name of the his horse was: Lukhaif, as in Sahih Bukhari: کان للنبی صلی اللہ علیہ وسلم فرساً یقال لہ: اللحیف۔ قال ابو عبد اللہ: وقال بعضھم: اللخیف (اخرجہ البخاری، الجھاد، باب اسم الفرس والحمار، رقم 2855) While the name of donkey was: Ufair (Bukhari, 2856) Once the Prophet (Sallallahu Alaihi Wasallah) borrowed the donkey of Hazrat Abu Talha, its name was: Mandoob.
  10. Avarice & Greed Allah Ta’ala says: “Do not cast your eyes on those things which We bestowed as an enjoyment to different kinds of people.” (Suratul Hijr , verse 88) Rasulullah Sallallahu Alayhi wa Sallam said: “Man becomes old, whilst two things increase: greed for wealth and greed for [longer] life.” (Bukhari) ______________________________ The nature of greed The engrossment of the heart with wealth, etc. is known as hirs (greed). Greed is the root of all ailments. It is therefore correct to describe it as the mother of all maladies. This is because all disputes and strife are the consequences of greed. It is because of greed that court cases and counter court cases take place. If people did not have the greed for wealth, no one would trample the rights of others. Even the cause of immorality is due to the greed for pleasure. It is the natural temperament of man that even if he possesses two valleys filled with wealth, wherein gold and silver are flowing like water, he will still desire a third. The more the demands of greed are satisfied, the greater will be its demands – like a person afflicted with a rash. The more he scratches, the worse the rash becomes. Allah Ta’ala says: “Does man ever receive whatever he desires?” (Suratun Najm, verse 24) In other words, it is not possible for man to fulfil all his desires. It is for this reason that the greedy person has no peace of mind. Nothing but the soil [grave] will satiate his greed. This is because before a wish can attain fulfilment, another develops. When he is not content with his portion (taqdeer), his heart desires that this should be fulfilled and that should be fulfilled, and so on. It is obvious that it is most difficult to fulfil all these desires and wishes. The result of non-fulfilment of a desire is frustration and worry. Although the greedy person may outwardly have children, wealth and everything else, his heart is perpetually afflicted with anxiety. ___________________________ Treatment 1. Reduce expenditure so that there is no anxiety to constantly earn more. Live within your means. 2. Do not concern yourself with the future and as to what would happen. 3. Bear in mind that the greedy and covetous person is always desirous and held in contempt. 4. Develop Contentment. Look at those who have less. Moulana Maseehullaah Khan (Rahimahullah) Jamiatul Ulama (KZN) Council of Muslim Theologians
  11. Q. If a woman did not perform her Salaah after the time of Salaah enters and then she has her Haidh before performing her Salaah, does she have to make Qadha for it after her Haidh ends because she delayed performing the Salaah? (Question published as received) A. The performance of Salaah should not be delayed unnecessarily or intentionally but should be performed at its prescribed times. In an event of a woman not performing her obligatory (Fardh) Salaah on time and her menses (Haidh) commences before performing her Salaah during its prescribed time, it will not be obligatory upon her to make Qadha of the Salaah in which her menses commenced. N.B. The obligation/non-obligation of Salaah is dependent on the state of a person at the end of a Salaah time. (Shaami 2/131 - Tabyeenul Haqaaiq 1/215) And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN)
  12. Assalaamu 'alaykum warahmatullah sister Welcome to the forum. Jazaakillah for the helpful post. Please note advertising is not allowed on the forum even an email in the profile (which does not show to vistors)
  13. Ibnul Qayyim رحمه الله said the word الحزن does not appear in the Qur’aan except in the form of forbidding it ولا تهنو ولاتحزنوا or in the form of negating it فلاخوف عليهم ولا هم يحزنون And the reason for this is because there is no benefit for having sadness in the heart. The most beloved thing to shaitan is to make the believing slave sad by taking him off track. The Prophet صلی الله عليه وسلم sought refuge in Allah سبحانه وتعالى from sadness. اللهم إني أعوذ بك من الهم والحزن Source Verses in full
  14. Q. How many days after Hajj is a Haaji’s Duas still accepted for forgiveness? A. A Haaji’s Dua of forgiveness for himself and for others continues from the days of Hajj until the 10th of Rabi-Ul-Awwal which is approximately 90 days. One may continue to request the Haaji to make Dua for himself/herself until the 10th of Rabi-Ul-Awwal. Sayyiduna Ibn Umar Radhiyallahu Anhuma reports, “The Haaji will be forgiven and for whom the Haaji seeks forgiveness, for the remainder of the Month of Zul-Hijjah (20 days from the 10th of Zul-Hijjah), the Month of Muharram (30 days), the Month of Safar (30 days) and 10 days of the Month of Rabi-Ul-Awwal (10 days).” (Musannaf Ibn Abi Shaybah) Note: The common notion that the Haaji’s Dua is accepted for 40 days from the days of Hajj is unsubstantiated. The Haaji’s Dua being accepted for approximately 90 days from the days of Hajj is substantiated. And Allah Ta’ala Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai (The answer hereby given is specifically based on the question asked and should be read together with the question asked. Islamic rulings on this Q&A newsletter are answered in accordance to the Hanafi Fiqh unless otherwise stated.) Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians
  15. Shaykh Google searching in the wrong places....only the sunnah can teach them how to handle us : )
×
×
  • Create New...