Archive for the ‘Women’ Category

Can a Menstruating Woman Prostrate the Prostration of Tilaawah (Recitation) and Shukr (Gratitude)

January 8, 2013



Translated from:



Question: (Brother reading the question): From the city of al Uyoon, which country that is in, Allahu knows best1, the questioner says:


(We ask that) Allah bless our Sheikh. Is it permissible for a woman who has her menses to make the prostration of shukr( thankfulness) or the prostration of Tilawaa ( the places in the Qur’an that one should make prostration for when one is reading the qur’an) wa jazakumullahu khayran?


Answer (Shaikh Ubaid al Jaabiree): Yes, it is permissble for her to do this, and nothing prohibits her from it. She is only prohibited from salah until she is clean ( stops her menses) and then takes a ghusl, and she is also prohibited from fasting.


So when she becomes clean, she takes a ghusl, and she fasts and makes up what she missed.




Translated by Ummu Khuzaimah

Edited by Umm Muhammad





1It is in Western Sahara which is claimed by Morocco.  Shaikh Ubaid al Jaabiree knew where it was located (you can hear him tell the brother reading the question in the audio at the link on ).

Women Working – Shaikh Bin Baz

January 3, 2013





The following translated from:




Question: What is the Islamic ruling on the woman working and her leaving the home with her clothing which we see in the street, the school, the home, etc.  Also (what is the ruling on) the country woman working with her husband in the field?




Answer (by Shaikh Bin Baz): There is no doubt that Islam brought nobility to the woman, preservation of her, protection of her from the wolves of mankind.  It preserved her rights and raised her station.  It made her have a share, along with the male, in the inheritance and prohibited the killing of the female infants.  It made obligatory seeking her permission in marriage and granted her unrestricted control of her wealth when she is upright.  It made obligatory on her husband many rights (he must fulfill) for her.  And it has made obligatory on her father and her relatives spending upon her for her needs.  And it has made obligatory upon her covering from foreign men looking at her so that she does not become a cheap commodity that is enjoyed by everyone.




Allah, The Most High, said in suratul Ahzaab (translated):


“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” (33:53)1


And He – free from all deficiencies and defects is He – said in the surah mentioned (translated):


“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever Oft­Forgiving, Most Merciful.” (Al-Ahzab 33:59)2


And He, The Most High, said in suratun Noor (translated):


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


“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers…”3



The lofty Companion Abdullah ibn Mas’ood – (we ask that) Allah be pleased with him – explained His Statement – free is He from all deficiencies and defects – (translated): except only that which is apparent” to mean the outer garments.  Because those are not possible to cover except with great difficulty.  Ibn Abbaas – (we ask that) Allah be pleased with them both (him and his father) explained it (“except only that which is apparent”) – in what is well known from him –  to mean the face and hands.  But the weighter opinion in that is the statement of Ibn Mas’ood. Because the previously mentioned verses of hijaab show the obligation of covering them.  And because of their being from the most beautiful areas, covering them is very important.




Shaikh ul Islam Ibn Taymiyyah – rahimahullah – said: “They used to be uncovered in the beginning of Islam.  Then the verses of hijaab were revealed which obligated covering them.”  Because uncovering them (the face and hands) in the presence of non-mahrams4 is from the greatest causes of fitnah (trial).  And from the greatest causes (of fitnah) are uncovering other than these two.  And when the face and hands are beautified with kohl5 and makeup and the like from the types of beautifications, uncovering them is prohibited by consensus.  And most women today beautify them, so the prohibition of uncovering them is obligatory due to the previous statements.




As for what women of today do from uncovering the head, neck, chest, arms, legs, and part of the thigh, then this is a munkar (evil, rejected thing) by the consensus of the Muslims about which there is no doubt for the one who has the least bit of insight.  The trial in that is tremendous, and the resulting evil is very great.  We ask that Allah gives success to the leaders of the Muslims to prevent and terminate that and the return of the woman to what Allah has made obligatory upon her from the hijaab and distancing herself from the causes of fitnah




And from what has been mentioned about this topic is the His statement – free is He from all deficiencies and defects (translated):


And stay in your houses, and do not display yourselves like that of the times of ignorance…” (33:33)6


And His statement – free is He from all deficiencies and defects (translated):


And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.” (An-Nur 24:60)7


So Allah – free is He from all deficiencies and defects – commanded the women in the first verse (33:33) to stick to their homes. Because their exiting, most of the time, is from the causes of fitnah.






And indeed the legislative evidences show that it is allowed for a woman to leave along with wearing hijaab and distancing herself from causes for doubt.  But their sticking to their houses is the foundation and is better for them, more correct, and further from fitnah.  Then it prohibited them from revealing their adornment like in Pre-Islamic times.  And that is by exposing the beautiful points and the allures.


It was allowed in the second verse for the “Qawaa’id” – and they are the old ladies who do not hope to get married – the laying down of the clothing – which means the lack of hijaab – on the condition that they do not display themselves in a beautiful manner. The old ladies should stick to wearing the hijaab when there is beauty.  It is not allowed for them to leave the hijaab except with the absence of beauty, and that they are not a trial and that there is no desire for them.  So what about the young ladies who put people to trial. 


Then He – exalted and free from all deficiencies and defects is He – informed us that the refraining of the old ladies by wearing hijaab is better for them – even if they were not revealing their adornment.  All of this is clear regarding the encouragement of the women for the hijaab and distancing from uncovering the face and (other) causes of fitnah, and Allah is The One Whose Help is sought.


As for a woman working along with her husband in the field, the factory, or the house, then there is no harm in that .  Likewise (if she works) along with her mahrams when there is not a foreign (non-Mahram) man with them.  And likewise (she can work) along with the women.  It is only prohibited for her to work along with men who are not mahram for her.  Because that leads to great evil and tremendous trials, like leading to being alone with her and seeing some of her beauty.  The entire Islamic Sharee’ah brought obtainment of the benefits  along with perfection of them, as well as repelling the harms and minimizing them.  And it has blocked the ways leading to what Allah has forbidden in numerous places (in the Quran and Sunnah).  There is no path to happiness, honor, and salvation in this life and the next except by firmly grasping the Sharee’ah (Quran and Sunnah), sticking to its rulings, warning from what opposes it, calling to it, and having patience in that (call)


(We ask that) Allah gives us all success to that which He is pleased with and that He gives us all protection from the misguiding fitnahs. Indeed He is Jawwaad, Kareem.


(end of first article)





The following translated from:



Question: Is it upon the woman to work since the Messenger – (we ask that) Allah raise his rank and grant him peace – commanded us to work – I mean working outside of the home?

Answer (Shaikh Bin Baz): When she does not have money, nor anyone to spend upon her, it is for her to work, rather it is obligatory for her to work in order to live and preserve her life.   She must work as a seamstress, or other than that from work. Or in a trade that she is good at – weaving, or other than that.  Something that she can do without mixing with men, and without being alone with men – (working) in her house or in a protected place – where there is no cause for suspicion.  She can work doing what she is able, from weaving, sewing, from the art of smithing8, or other than that from what she is able to in order to preserve her life and those under her care from her offspring. 


As for when she has someone to take care of her  –  (like) her father, or her husband, then it is not upon her to work.  Rather, she is sufficed with this and works taking care of the home and in the obedience of her husband.





1Translation of the verse taken from:

2Translation of the verse taken from:

3Translation of the verse taken from:

4Mahram: a man a woman can never marry like her father, father’s brother, sister’s brother, grandfather, brother, son, etc.  Her husband is also mahram for her.

5Which is put around the eyes

6Translation of the verse taken from:

7Translation of the verse taken from:

8e.g. as an ironsmith or blacksmith

The punishment for rape in Islam

September 30, 2012


An excerpt translated from:

By Shaikh Ali Ridaa (in reply to some questions).

 WARNING: MATURE CONTENT  (file) the ruling on ightisaab in Islam

Is there sin on the one who does not reject backbiting that takes place in her presence?

August 17, 2012

Translated from:

Question: I am a woman who, because of the Bounty and Favor Allah bestows upon me, performs the deeds made obligatory by her Lord.  And I do whatever (acts) I am able from the Sunnah.  But I found a problem when sitting with the women.  We all know what happens in the sittings of women from backbiting and tale-carrying.  Sometimes the circumstances of my home life make it necessary to sit with them.  So sometimes you see me and I am not pleased with their backbiting and tale-carrying among themselves.  And I advise them.  But sometimes either I forget or I find I am unable to (advise), or I am tired from giving so much advice so I am quiet – I don’t participate, but I don’t reject (their actions).  So is there a sin upon me for that?


Answer (Shaikh Bin Baz): Yes, there is a sin upon you. When you sit with them and do not reject (their actions) there is a sin on you.  Stand up to them.  Reject their backbiting and tale-carrying and other than that from sins.  So if they respond and obey then all the praise and thanks are for Allah, the objective has been achieved.  But if they refuse and continue then leave them.  Allah, Lofty and Exalted is He, says (translated): “…then after the remembrance, do not sit with the people who are wrongdoers.” (6:68)

What is meant is that He, Lofty and Exalted is He, has commanded the one who sits with the people, then they speak vain speech about falsehood, that (such a one) gets up and leaves them if they do not obey.  So in short, it is upon you to reject the munkar (those evil deeds which should be rejected), and that you order with the good. So if the people respond and obey then all the praises and thanks are for Allah. And if they do not, then leave that place due to His – and He is Perfect – saying (translated): “…then after the remembrance, do not sit with the people who are wrongdoers.” (6:68)”

Menstruating Women Touching the Mus-haf and Attending Lessons of Knowledge in the Masjid

August 15, 2012

Taken from:

Questions answered by Shaikh Muqbil

السؤال الثامن والعشرون : هل يجوز للمرأة الحائض والنفساء أن تمس القرآن ؟ وتقرأ فيه وخاصة في شهر رمضان المبارك الذي يخصصه الناس بختم القرآن ؟

جواب : لا اعلم مانعاً من هذا ، وحديث : (( لا يمس القرآن إلا طاهر )) ، منهم من يقول: إنه مرسل ، وعلى الفرض أنه بمجموع طرقه صالح للحجية فيكون محمولاً على ما قاله الشوكاني في < نيل الأوطار > يقول : لا يمس القرآن إلا طاهر ، أي مسلم ، فلا يمسه الكافر ، لأن النبي صلى الله عليه وعلى آله وسلم نهى أن يُسافر بالقرآن إلى أرض العدو .

أما قوله تعالى :

لا يمسه إلا المطهرون ]

[الواقعة : 79 ]

فالمراد بهم الملائكة كما قال الإمام مالك في < موطئه > وقال : هذه الآية يُفسرها قوله تعالى :

كلا إنها تذكرة * فمن شاء ذكره * في صحف مكرمة * مرفوعةٍ مطهرة * بأيدي سفرة كرامٍ بررة *

[ عبس : 11 ـ 16 ]

أي : الملائكة كما قال ربنا عز وجل :

وما تنزلت به الشياطين * وما ينبغي لهم وما يستطيعون * إنهم عن السمع لمعزولون *

[ الشعراء : 210 ـ 212 ]

28th Question: Is it permissible for the Menstruating or Postpartum woman to touch the Qur’an? And is it permissible for her to read it – especially in the blessed month of Ramadan when people are devoted to finishing the Qur’an?

Answer: I don’t know anything to prevent this. And the hadeeth: ” No one touches the Quran except the pure one” then some (of the Scholars) say it is Mursal (the chain of narration goes back to the Taabi’ not the Sahaabi). If it is assumed that the hadeeth is authentic, then it takes the meaning that (Shaikh) ash-Shawkaanee said about it in “Neelul Awtaar” . He said: ” ‘ No one touches the Qur’an except the pure one’ meaning: The Muslim. The Kaafir doesn’t touch it.” Because the Prophet (sallallahu alayhe wa sallam) prohibited that someone travel with the Qur’an to the land of the enemy. As for Allah, The Most High’s statement (translated):

“None can touch it except for the Purified” (56:79)

Then what is meant by the Purified is ‘the angels’ as Imam Malik said in his Muwatta. And he said: These verses are explained by His, The Most High’s , statement (translated):

“Nay, indeed it is an reminder. So whoever wills, let him remember. (It is ) in Records held (greatly) in honor (al Lauhul Mahfooth). Exalted, purified. In the hands of honorable and obedient scribes. ” (80:11-16)

Meaning (of scribes): The angels…

السؤال التاسع والعشرون : وهل يجوز لها حضور مجالس العلم والدروس في المسجد ؟

جواب : لا بأس إن شاء الله ، وحديث : (( إني لا أحل المسجد لحائض ولا جنب )) هو حديث ضعيف ، والنبي صلى الله عليه وعلى آله وسلم يقول لعائشة : (( إن حيضتك ليست في يدك)) ، ويقول لها أيضاً : (( أفعلي ما يفعل الحاج غير ألا تطوفي في البيت )) . فلا بأس أن تحضر دروس العلم في المسجد .

29th question: And is it permissible for her (Menstruating or Postpartum mentioned in Q 28) to attend the sittings of knowledge and lessons in the Masjid?

Answer: There is no harm (in that) in shaa Allah. And the hadeeth “Indeed I don’t make it permissible for the Menstruating woman or junub to go to the Masjid” – it is a weak hadeeth. And the Prophet (sallallahu alayhe wa alaa aalihi wa sallam) said to Aishah: “Indeed your menses is not in your hands” and he also said to her: “Do everything the Haajjee (person making Hajj) does except for tawaaf (circling) around the House (Ka’bah)”. So there is no harm for her attend lessons of knowledge in the Masjid.

[end of what was translated from that Q & A]

Shaikh Zaid al Madkhalee on how a woman does istikhaara while on her menses:

The Ruling on Women Learning Qur’an from Men

April 12, 2012

Taken from:

(Click on View, Encoding, More, Arabic (Windows) )

السلام عليكم فضيلة الشيخ احدى الاخوات تسأل عن حكم تعلم القران على يد شيخ؟ وهل يجوز الاشتراك في المسابقات القرانية علما بأن لجنة التحكيم من الرجال وحكم القراة امامهم؟واذا كان جائزا ماهي الضوابط ؟



Question: Assalamu alaikum Noble Shaikh.  One of the sisters asks what is the ruling on women learning Quran from a male Shaikh?  And is it permissible to participate in Quran competitions knowing that the judges will be men and they must recite in front of them?  And if it is permissible, then what are the limitations?




بسم الله الرحمن الرحيم

لايجوز كما بين الشيخ محمد ناصر الألباني للمرأة عرض القرآن مجودا على الرجال لأن في المد والتغني فتنة وخضوع بالقول للرجال قال تعالى يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلا مَعْرُوفًا (32) وَقَرْنَ فِي بُيُوتِكُنَّ وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأولَى وَأَقِمْنَ الصَّلاةَ وآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
روى البخاري في صحيحه عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنْ النِّسَاءِوهم لابد أن يقرأن القرآن بالتجويد والمد والتطريب في المسابقات وأما إذا قرأن قرآءة ساذجة من وراء حجاب للتصحيح عرضا لإصلاح اللحن بلا مد وتغني أو قرأت بالتجويد على هرم لاشهوة له فلابأس

Answer (Shaikh Maahir al Qahtaani): In the Name of God, The Most Merciful, The Bestower of Mercy. 

It is not permissible – as Shaikh Albaanee clarified – for a woman to recite Qur’an with tajweed to men because in the elongation (of the vowel sounds) and in the beautification of it (when recited) is fitnah (trial) and softening of speech for the men.  Allah, The Most High, said (translated),

O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.  And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât­as­Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar­Rijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.’ (33:32-33)1

And Bukhari narrated in his Saheeh, from Usaamah bin Zaid – Allah be pleased with them – from the Prophet – sallallahu alayhe alayhe wa sallam – that he said (translated),‘I haven’t left anything after me that is a more harmful trial for the men than the women.’2

And it is necessary for them in competitions to recite the Qur’an with tajweed, elongation (of the vowels), and with beautification of the recitation.

As for when they recite plainly from behind a barrier  for the purpose of correction of grammatical errors without elongation or beautification, or if she recites with tajweed to a very old man who has no desire, then there is no harm in that.

1Translation of the Qur’anic verses taken from:

2In the Book of Marriage

Awrah of the Muslim Woman Around Other Muslim Women

April 1, 2012

This is a translation of a fatwa by the Permanent Committee which was comprised of  the following scholars: Shaikh Abdul Aziz aalush Shaikh (the current Grand Mufti), Shaikh Saalih Fawzaan, Shaikh Ghudyaan (who passed away recently) and Shaikh Bakr Aboo Zaid.  The fatwa is on the website (on the Arabic site – it hasn’t been translated onto the English part of that website yet).  This fatwa was also posted on  (it’s about half-way down the page)

“Indeed the Believing women in the beginning of Islam reached the highest level of purity, chastity, shyness, and modesty because of the blessing of Imaan in Allah and His Messenger and following the Qur’an and Sunnah. And the women in that time would wear concealing clothes and it is not know from them that they exposed themselves in the gatherings of some of them or in the presence of their mahrams.  And the women of this ummah traversed this correct sunnah – and all the praise is due to Allah – generation after generation until recent times when there entered upon many of the women what entered upon them from corruption in dressing and manners, this being due to numerous causes and this is not the topic to go into them.

“And with regards to the majority of the fatwas that are found by the Permanent Committee about the limits of what a woman can see of another woman and what is obligatory for her from clothing (in front of other women), then the Permanent Committee clarified to all the Muslim women: that it is obligatory for the woman to adorn herself with the good manners of shyness which the Prophet (sallallahu alayhe wa sallam) mentioned was a branch from the branches of Iman. And the shyness that has been commanded in the legislation and what is customary is her covering and modesty and adorning herself with good manners that distance her from situations of fitnah and doubtful situations.

“And indeed the Qur’an clearly indicates that the woman doesn’t show to another woman except what she shows to her mahrams from what (the things that) she normally uncovers in her house or at work, as Allah, The Most High, said (translated):

‘and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islâm)…’ 24:31

“And this is the text of theQur’an and this is what the Sunnah indicates. So it is the path that the wives of the Messenger (sallallahu alayhe wa sallam) and the Sahabiyyat were upon and those who followed them exactly (in beliefs, statements, and actions) from the women of this ummah until this time of ours. And what is normally taken off for those mentioned in the noble verse (24:31) is: what is apparent from the woman normally in the house or the workplace (among other women)and what’s difficult to avoid uncovering like the head, the hands, the neck, and the feet.

“As for expanding the uncovering to something in addition to that, then there is no proof from the Qur’an or Sunnah indicating the permissibility of that. Also, it is the path to fitnah (trial/temptation) for the woman and subjecting the girls of her gender to fitnah through her – and this is found among them. There is also in this (uncovering body parts which should not be uncovered) a bad example that they set for other women. There is also in this the resembling of the shameless kaafir women and prostitutes in their way of dress. And it has been estahlished from the Prophet (sallallahu alayhe wa sallam) that he said (translated): ‘Whoever resembles a people, then he is from them’ [collected by Imam Ahmad and Abu Dawood]…”

Mensing women reciting from the computer

April 1, 2012

A question asked to Shaikh Abdul Muhsin al Ubaykaan taken from his website.

السؤال : السلام عليكم ورحمة اللة وبركاته بارك الله فيكم يا فضيلة الشيخ.. سؤالي هو: هل يجوز للحائض أن تقرأ القرآن من على شاشة الكمبيوتر، حيث هناك برامج تعرض نفس شكل المصحف الشريف على شاشةالكمبيوتر وبالتالي ليس هناك مس للمصحف، مما يتيح للحائض أن تقرأ سورة الكهف يوم الجمعة مثلا أو أن تختم القرآن الكريم في شهر رمضان .. أرجو التوضيح، وجزاكم الله خيرا..


وعليكم السلام ورحمة الله وبركاته . يجوز

The question: (first the questioner gives the Islamic greeting): Peace and the Mercy and Blessings of God be upon you, God bless you O Noble Scholar…My question is: Is it permissible for the mensing woman to read the Qur’an from the computer screen, when there are programs showing the pages of the Noble Mus-haf (the Quran is the actual recitation, the Mus-haf is the book, binding, ink, pages) on the computer screen and additionally there is no touching of the Mus-haf.  For example if the mensing woman recites suratul Kahf (18th chapter) on Friday or she completes (recitation of) the Noble Qur’an in the month of Ramadan…I would like clarification, (I ask that) God reward you with good.

The answer:  (returning the Islamic greeting): And the Peace, Mercy, and Blessings of God be upon you. It is permissible.