Posts Tagged ‘woman’

A sister asks Shaikh Fawzaan for advice

June 24, 2013

Shaikh Fawzaan advises the women (only about 3 min long)

Arabic audio with English written translation:

http://mtws.posthaven.com/advice-from-shaykh-saalih-al-fawzaan-to-the-women-must-listen

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Beating Women is a Reprehensible Characteristic

January 23, 2013

 

By Shaikh Muhammad ibn Haadee al Madkhalee

Arabic text:

http://www.ajurry.com/vb/showthread.php?t=17975

 

English translation as well as Arabic audio:

http://mtws.posthaven.com/beating-women-is-a-reprehensible-characterist

 

 

 

 

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

January 8, 2013

 

 

Translated from:

http://ar.miraath.net/fatwah/3067

 

 

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

 

 

(Footnote)

 

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 miraath.net ).

Concerning the Marriage of the Prophet (صلى الله عليه وسلم) to a Number of Women

November 7, 2012

From:

Islamtees.wordpress

Question: Why did the Prophet (صلى الله عليه وسلم) marry a number of women?

Answer: To Allah belongs unlimited wisdom and it is from His Wisdom that He, the Most Glorified allowed men, in the previous Revealed Laws and in the Law of our Prophet Muhammad (صلى الله عليه وسلم) to take in the bonds of matrimony more than one wife.

Permission to marry more than one wife was not specifically for our Prophet, Muhammad (صلى الله عليه وسلم). For Ya’qub, upon him be peace, had two wives and Sulaiman, the son of Dawud, may the peace of Allah be upon both of them, collected ninety-nine wives and he visited (i.e. had sexual intercourse with) all of them in one night, in the hope that Allah would bless him with a son from every one of them, who would fight in Allah’s cause.

This was not something new in the Law, nor does it oppose common sense, nor the requirements of the Fitrah;[1] indeed, wisdom necessitates it. For women are more in numbers than men, as censuses continually prove, a man may possess so much physical strength that he needs more than one wife, in order that he may be able to indulge his desires in a permissible way, rather than in a prohibited way. Otherwise he will be forced to repress his desires; or the woman may be suffering from some illness, something may prevent him from fulfilling his needs, such as menstruation or postnatal bleeding, or anything else that prevents a man from fulfilling his desires with her. So he may need another wife whom he may fulfill his desires, rather than repressing them or committing indecency.

Since plurality of wives is permissible and justified, logically, in accordance with the Fitrah and the Islamic law, and since the Prophets of old used to practice it – indeed it could be said to be obligatory in cases of necessity or need sometimes – then it is not surprising that our Prophet, Muhammad (صلى الله عليه وسلم) did so.

There are other reasons he married a number of women which have been mentioned by the scholars, such as strengthening the ties between him and some of the Arab tribes – so that perhaps it may result in some strength for Islam and aid in its spread through increasing harmony, affirming ties of love and brotherhood. It could have been to give shelter and solace to widows that which they had lost, for in that is freedom from worry and relief from hardship. The Islamic law has prescribed the way for the community to help those who lose their husbands in Jihad and the like; there is also the hope of increasing offspring, which helps in restoring a natural balance and in increasing the numbers of the population and it helps those who wish to spread the religion.

The need for it is not only to satisy desire, as is proved by the fact the Prophet (صلى الله عليه وسلم) did not marry virgins or young women except ‘Aishah, may Allah be pleased with her – the rest of his wives were matrons. If he had been driven by desire and physical lust to marry a number of women, he would have chosen young virgins in order to satisfy his lust, especially after he had migrated, the lands had been liberated and the Islamic State established. Then the power of the Muslims was firm and their strength increased, and every family desired that he should marry their daughters – but he did not do so. He only married for noble purposes and high considerations, which are clear to those who have studied the circumstances surrounding each of his marriages. If he had been a man given to base passions, it would be known from his Seerah (biography) to be the case when he was young and strong. But that was when he had only one wife, his noble spouse, Khadijah bint Khuwallid, may Allah be pleased with her, who was older with him. If that were the case, he would have been known for behaving unjustly with his wives, who were of different ages and degrees of beauty. But in fact, he was not known except for his absolute righteousness and honesty in his personal behavior and chastity, as both a young and old man. All of this goes to prove his decency and high moral character and his integrity in all his affairs, so that he was acknowledged as such even by his enemies.

[1] Fitrah: The natural state in which we are created.

The Permanent Committee [Taken from Fatawa Islamiyah, Darussalam, Volume 1 – Creed, p. 296-298]

What are the parts of the body allowed for the one proposing to see?

September 20, 2012

The following fatwa translated from:

http://www.alifta.com/Fatawa/fatawaDetails.aspx?View=Page&PageID=6793&PageNo=1&BookID=3

س1: ما هي الأجزاء التي يجوز للخاطب أن يراها من مخطوبته؟ لقد سمعت كثيرًا من رجال الدين يحددها بالوجه والكفين، ولكني قرأت في جريدة (النور) التي تصدر في مصر، عن أحد الأحزاب السياسية، أنه يجوز للخاطب أن يرى قدم مخطوبته إلى ما تحت الركبة، أرجو أن ترسلوا لنا الرأي السديد في هذا الموضوع، وهل يجوز للخاطب أن يراقب المرأة التي يريد خطبتها أثناء سيرها في الطريق، وهل ورد فعلاً أن أحد الصحابة فعل ذلك؟

Question: What are the parts of the body that it is allowed for the one proposing to see of the one being proposed to?  I have heard a lot from religious men that it is limited to the face and the hands, however, I read in a magazine (an-Noor) which originates from Egypt – from one of the political parties – that it is allowed for him to see (as well) from the feet to below the knee of the one he is proposing to.  I would like for you to send us the correct opinion in this matter.  And is it allowed for the one proposing to watch the woman he wants to propose to while she is traveling in the street? Is it really authentically reported that one of the Sahaabah did that?

 

يجوز لمن أراد أن يتزوج امرأة أن ينظر عند خطبتها إلى وجهها بلا تلذذ ولا شهوة، ودون خلوة بها باتفاق العلماء، وقد شرع ذلك رعاية للحاجة، ورجاء أن يؤدم بينهما إذا تزوجها، وفي ذلك الكفاية؛ لأن الوجه مجمع المحاسن، وبه تندفع الحاجة، وأجاز بعض الأئمة النظر إلى الكفين أيضًا وما يظهر من المرأة غالبًا مما يدعو إلى نكاحها، ويجوز  للخاطب أن يرقبها أثناء سيرها في الطريق ليرى منها ما يدعوه إلى نكاحها،

Answer: It is permissible for the one who wants to marry a woman to look, at the time of the proposal, at her face without lust or desire, and without being alone with her by consensus of the ulama. That is legislated to take care of the need.  And the hope is that it enriches things between them when he marries her.  And that is sufficient (to look at). Because the good qualities are gathered in the face, and the need is fulfilled through this.  And some of the leading Scholars have also allowed looking at her hands and what is normally apparent from her which will call him to marry her.

It is allowed for the one proposing to watch her while she is traveling in the street in order to see from her what will call him to marry her.

 

كما روى أبو داود عن جابر بن عبد الله، أن النبي صلى الله عليه وسلم قال: إذا خطب أحدكم المرأة فإن استطاع أن ينظر إلى ما يدعوه إلى نكاحها فليفعل، قال جابر: فخطبت امرأة فكنت أتخبأ لها حتى رأيت منها ما دعاني إلى نكاحها فتزوجتها ، وعن أبي هريرة رضي الله عنه قال: خطب رجل امرأة فقال النبي صلى الله عليه وسلم: انظر إليها، فإن في أعين الأنصار شيئًا رواه أحمد وأبو داود .

As comes in the narration collected by Abu Dawood from Jaabir ibn Abdullah that the Prophet (sallallahu alayhe wa sallam) said (translated):

When one of you proposes to a woman, if he is able to look at what will call him to marry her, then let him do so.”

Jaabir (radiallahu anhu) said (translated): ‘So I proposed to a woman and I hid from her until I saw from her what called me to marry her, then I married her.’”

And Abu Hurairah (radiallahu anhu) said (translated):

A man proposed to a woman, so the Prophet – sallallahu alayhe wa sallam – said (translated): ‘Look at her, for indeed there is something in the eyes of the Ansar.’

Collected by Ahmad and Abu Dawood

 

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

And with Allah is the success, and (we ask that) Allah raise the rank of our Prophet Muhammad and grant him peace as well as his family, Companions, and followers.

 

Answered by Shaikh Bin Baz, Shaikh ‘Afeefy, and Shaikh Ghudyaan

 

 (the following translated from):

http://ar.miraath.net/fatwah/3200

The following is part of an answer Shaikh Muhammad bin Haadee al-Madkhalee gave to a question on this topic:

 

يكفي أن يراها لوفي الشارع ، لوخرجت من بيتها ورآها فجأةً كفاه ذلك أومرت من البيتِ وكان في مجلس مع محرمها يكفيه ذلك ، أم الذي نراه الآن فيما يعرض علينا من السؤالات والإستفصالات التى تأتي فيها ، تأتي لهم بالعصير وتأتي لهم بالشاهي ، هذا غير صحيح ، والحديث قال فكنتُ أتلصص لها يختبئ يراها

…It is sufficient for him to see her in the street, if she left her house and he saw her all of a sudden, this suffices him.  Or if she passes by in (or from) the house while he was sitting with one of her mahrams – that suffices him (as regards the permitted “look”). As for what we see now from what is presented to us from questions and inquiries regarding this – that she comes to them with juice, or she comes to them with tea – this is incorrect.  And the hadeeth (of Jaabir ibn Abdullah) says: ‘I acted stealthily towards her’ (meaning) he hid to see her…”

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

August 15, 2012

Taken from: http://www.albaidha.net/vb/showthread.php?t=40185

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:

http://salaficentre.com/2012/06/salat-al-istikhaarah-for-a-woman-during-her-menstrual-cycle-shaikh-zayd-ibn-hadee-al-madkhalee/

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 www.alifta.com (on the Arabic site – it hasn’t been translated onto the English part of that website yet).  This fatwa was also posted on http://www.albaidha.net/vb/index.php

http://www.albaidha.net/vb/showthread.php?t=5923  (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]…”