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Thread: Fatwa Corner

  1. #21
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    Answering the Phone with 'Hello'

    Sheikh Ibn Uthaymeen, may Allah have mercy upon him, said, "We have seen those who teach foreign languages to the Muslim youth (for example), instead of saying As Salaamu Alaikum, what does he say? 'Good-bye'. We ask Allah, As-Salaamah (that he frees us from this affliction)….Also on the public phones, when answering, what do people say? 'Hello'. La Ilaaha Illallah (used in astonishment). Where is the statement of As Salaamu Alaikum, which is from the Sunnah?! So when you answer the phone, say As Salaamu Alaikum, it is much better than the statement hello."

    Refer to Sharh Usooli At-Tafsir pg. 209

    Also, we have heard from our Sheikh Yahya Al-Hajooree, may Allah preserve him, many times in his lessons criticize answering the phone with the statement of hello.

    Also, I have asked Sheikh Abu 'Amr Al-Hajooree, may Allah preserve him, in regards to answering the phone by hello, has hello now become an Arabic word? He replied, "No, it is not an Arabic word, and it is compulsory to leave such a statement."

    This habit that the Muslims have taken upon themselves, has caused them to leave off the greetings of Salaam.

    Compiled by: Abu Fajr Abdul Fattah Al Kanadi

  2. #22
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    Names of Prophet Muhammad

    Question:

    I heard somewhere that the Prophet (peace be upon him) has 99 names? Is this true? What are those names?

    Answer:

    The names of our Prophet (peace be upon him) cited in the hadîth related by Jubayr b. Mut`im are five. He relates that the Prophet (peace be upon him) said: “I have five names: I am Muhammad, I am Ahmad, I am al-Mâhî for Allah eliminates disbelief by me, I am al-Hâshir since all people gather under me at the day of Judgment, and I am al-`Aqib”. [Sahîh al-Bukhârî (3532), Sahîh Muslim (2354), Sunan al-Tirmidhî (2842) and Musnad Ahmad (80/81/84)].

    These are the authentic names of the Prophet (peace be upon him) that he cited himself.

    There are other names stated in the Qur’an. Ibn Hajar writes: “The other names of the Prophet (peace be upon him) which are mentioned in the Qur’an are: al-Shâhid, al-Mubashshir, al-Nadhîr, al-Mubayyin, al-Dâ`î ilâ Allah, al-Sirâj al-Munîr, al-Dhikr, al-Rahmah, al-Ni`mah, al-Hâdî, al-Amîn, al-Muzammil, and al-Mudaththir. More names came in the hadîth related by `Abd Allah b. `Amr b. al-`As which is al-Mutawakkil.

    Other famous names are: al-Mukhtâr, al-Mustafâ, al-Shâfi`, al-Mushaffa`, al-Sâdiq, al-Musaddiq and others.

    Ibn al-Qayyim mentioned other names in his book Zad al-Ma`âd such as al-Qâsim, al-Dahûk, al-Qattâl, `Abd Allah, Sayyid Walad Adam, Sâhib Liwâ’ al-Hamd, Sâhib al-Maqâm al-Mahmûd. However, these are all descriptions and not really names.

    What the questioner said regarding 99 names is not substantiated by any authentic hadîth related from the Prophet (peace be upon him).

    Ibn Dahiyyah writes in his book devoted to the prophetic names: “Some people said that the Prophet’s (peace be upon him) names are equivalent to Allah’s names (i.e., 99 names)... "If someone were to search for them, he would find them to be more like three hundred names.”

    He then goes on to enumerate these names in his book, referring them back to his sources in the Qur’ân and in different biographical works. He also mentioned the proper way of pronouncing these names and their meanings.

    This is as far as I can go in this matter, and may peace and blessing be upon our Prophet Muhammad.

    by: Sheikh `Alî A. al-Jumu`ah, professor at al-Imâm University, Qasîm Branch

    http://en.islamtoday.net/quesshow-14-990.htm

  3. #23
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    Why does Islam forbid lesbianism and homosexuality?

    Question:

    Could you please tell me that why is a homosexuality a sin in islam? I know it’s a great sin but my question is why? I haven't able to find the real reason why? So، if you could can you also tell me that what Allah has says in Quran or in hadith about it. Please let me know as soon as possible.

    Answer:



    Praise be to Allaah.

    The Muslim should not doubt, even for an instant, that what Allaah has prescribed is wise. He should know that there is great wisdom in what Allaah has commanded and what He has forbidden; it is the straight path and is the only way in which man can be safe and at peace, protecting his honor, his mind and his health, in accordance with the natural disposition (fitrah) with which Allaah has created man.

    Some heretics have tried to attack Islam and its rulings; they have denounced divorce and plural marriage and permitted alcohol. Those who look at the state of their societies will see the state of misery which those societies have reached.

    When they rejected divorce, murder took its place. When they rejected plural marriage, men started to take mistresses instead. When they allowed alcohol, all kinds of shameful and immoral actions became widespread.

    They (gays and lesbians) both go against the natural disposition (fitrah) which Allaah has created in mankind – and also in animals – whereby the male is inclined towards the female, and vice versa.

    Whoever goes against that goes against the natural disposition of mankind, the fitrah.


    The spread of homosexuality has caused man diseases which neither the east nor the west can deny exist because of them. Even if the only result of this perversion was AIDS – which attacks the immune system in humans – that would be enough.

    It also causes the breakup of the family and leads people to give up their work and study because they are preoccupied with these perversions.

    Since the prohibition has come from his Lord, the Muslim should not wait until medicine proves that harm befalls the one who does that which Allaah has forbidden. Rather he must believe firmly that Allaah only prescribes that which is good for people, and these modern discoveries should only increase his certainty and confidence in the greatness of Allaah’s wisdom.

    Ibn al-Qayyim said:

    Both of them – fornication and homosexuality – involve immorality that goes against the wisdom of Allaah’s creation and commandment. For homosexuality involves innumerable evil and harms, and the one to whom it is done would be better off being killed than having this done to him, because after that he will become so evil and so corrupt that there can be no hope of his being reformed, and all good is lost for him, and he will no longer feel any shame before Allaah or before His creation. The semen of the one who did that to him will act as a poison on his body and soul. The scholars differed as to whether the one to whom it is done will ever enter Paradise. There are two opinions which I heard Shaykh al-Islam (may Allaah have mercy on him) narrate.”

    (al-Jawaab al-Kaafi, p. 115).

    Lesbianism means one woman doing to another something like that which a man does to a woman. Homosexuality means having intercourse with males in the back passage. This was the action of the accursed people of the Prophet of Allaah Loot (peace be upon him). In sharee’ah terminology it refers to inserting the tip of the penis into the anus of a male.

    What is mentioned concerning these actions in the Qur’aan and Sunnah:

    A – Allaah says (interpretation of the meaning):

    “And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?

    Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)’”

    [al-A’raaf 7:80-81]

    B“Verily, We sent against them a violent storm of stones (which destroyed them all), except the family of Loot (Lot), them We saved in the last hour of the night”

    [al-Qamar 54:34]

    C“And (remember) Loot (Lot), when he said to his people: ‘Do you commit the worst sin such as none preceding you has committed in the ‘Aalameen (mankind and jinn)?”

    [al-A’raaf 7:80]

    And Allaah says (interpretation of the meaning):

    “And (remember) Loot (Lot), when he said to his people: ‘You commit Al‑Faahishah (sodomy the worst sin) which none has preceded you in (committing) it in the ‘Aalameen (mankind and jinn)’”

    [al-‘Ankaboot 29:28]

    D“And (remember) Loot (Lot), We gave him Hukm (right judgement of the affairs and Prophethood) and (religious) knowledge, and We saved him from the town (folk) who practised Al‑Khabaa’ith (evil, wicked and filthy deeds). Verily, they were a people given to evil, and were Faasiqoon (rebellious, disobedient to Allaah)”

    [al-Anbiya’ 21:74]

    E“And (remember) Loot (Lot)! When he said to his people, ‘Do you commit Al‑Faahishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy) while you see (one another doing evil without any screen)

    Do you practise your lusts on men instead of women? Nay, but you are a people who behave senselessly.’

    There was no other answer given by his people except that they said: ‘Drive out the family of Loot (Lot) from your city. Verily, these are men who want to be clean and pure!’

    So We saved him and his family, except his wife. We destined her to be of those who remained behind.

    And We rained down on them a rain (of stones). So evil was the rain of those who were warned”

    [al-Naml 27:54-58]

    These verses refer to the punishment that befell the people of Loot. With regard to the rulings on them:

    F – Allaah says (interpretation of the meaning):

    “And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both. And if they repent (promise Allaah that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allaah is Ever All-Forgiving (the One Who forgives and accepts repentance), (and He is) Most Merciful”

    [al-Nisa’ 4:16]

    Ibn Katheer said:

    “The words of Allaah ‘And the two persons (man and woman) among you who commit illegal sexual intercourse, hurt them both’ mean, those who commit immoral actions, punish them both. Ibn ‘Abbaas (may Allaah be pleased with him), Sa’eed ibn Jubayr and others said: By condemning them, shaming them and hitting them with shoes. This was the ruling until Allaah abrogated it and replaced it with whipping and stoning. ‘Ikrimah, ‘Ata, al-Hasan and ‘Abd-Allaah ibn Katheer said: This was revealed concerning a man and woman who commit fornication. Al-Saddi said, it was revealed concerning young people before they get married. Mujaahid said: it was revealed concerning two men if they admit it bluntly; a hint is not sufficient – as if he was referring to homosexuality. And Allaah knows best.”

    (Tafseer Ibn Katheer, 1/463).

    G – It was narrated that Jaabir (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) said: ‘There is nothing I fear for my ummah more than the deed of the people of Loot.’

    (Narrated by al-Tirmidhi, 1457; Ibn Maajah, 2563. This hadeeth was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, no. 1552).

    H – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: “… cursed is the one who has intercourse with an animal, cursed is the one who does the action of the people of Loot.”

    (Narrated by Ahmad, 1878. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 5891).

    I – It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever you find doing the deed of the people of Loot, kill the one who does it and the one to whom it is done.”

    (Narrated by al-Tirmidhi, 1456; Abu Dawood, 4462; Ibn Maajah, 2561. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, no. 6589).

    And Allaah knows best.

  4. #24
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    Misyaar marriage: definition and rulings

    Question:

    Misyaar marriage was mentioned on your website. What is this marriage? Is it halaal or haraam?.

    Answer:

    Praise be to Allaah.

    Firstly:

    Misyaar marriage is where a man does a shar'i marriage contract with a woman, meeting the conditions of marriage, but the woman gives up some of her rights such as accommodation, maintenance or the husband's staying overnight with her.

    The reasons that have led to the emergence of this kind of marriage are many, such as:

    1. Increase in the number of single women who are unable to get married, because young men are put off marriage due to the high cost of dowries and the costs of marriage, or because there is a high divorce rate. In such circumstances, some women will agree to be a second or third wife and to give up some of their rights.

    2. Some women need to stay in their family home, either because they are the only care-givers for family members, or because the woman has a handicap and her family do not want the husband to be burdened with something he cannot bear, and he stays in touch with her without having to put too great a burden on himself, or because she has children and cannot move with them to her husband's house, and other reasons.

    3. Some married men want to keep some women chaste because they need that, or because they need variety and halaal pleasure, without that affecting the first wife and her children.

    4. In some cases a husband may want to conceal his second marriage from his first wife, for fear of the consequences that may result and affect their relationship.

    5. The man travels often to a certain place and stays there for lengthy periods. Undoubtedly staying there with a wife is safer for him than not doing so.

    These are the most prominent reasons for the emergence of this kind of marriage.

    Secondly:

    The scholars differed concerning the ruling on this type of marriage, and there are several opinions, ranging from the view that it is permissible, to the view that it is permitted but makrooh, or that it is not allowed. Here we should point out several things.

    1. None of the scholars have said that it is invalid or is not correct; rather they disallowed it because of the consequences that adversely affect the woman, as it is demeaning to her, and that affects the society as this marriage contract is taken advantage of by bad people, because a woman could claim that a boyfriend is a husband. It also affects the children whose upbringing will be affected by their father's absence.

    2. Some of those who said that it was permissible have retracted that view. Among the most prominent scholars who said that it was permissible were Shaykh 'Abd al-'Azeez ibn Baaz and Shaykh 'Abd al-'Azeez Aal al-Shaykh; and among the most prominent scholars who said that it was permissible and then retracted it was Shaykh al-'Uthaymeen; among the most prominent scholars who said that it is not allowed at all was Shaykh al-Albaani.

    3. Those who said that it is permissible did not say that a time limit should be set as in the case of mut'ah. And they did not say that it is permissible without a wali (guardian), because marriage without a wali is invalid. And they did not say that the marriage contract may be done without witnesses or without being announced, rather it is essential to do one of the two.

    Thirdly:

    Opinion of the scholars concerning this type of marriage:

    1. Shaykh Ibn Baaz
    (may Allaah have mercy on him) was asked about Misyaar marriage; this kind of marriage is where the man marries a second, third or fourth wife, and the wife is in a situation that compels her to stay with her parents or one of them in her own house, and the husband goes to her at various times depending on the circumstances of both. What is the Islamic ruling on this type of marriage?

    He replied:

    There is nothing wrong with that if the marriage contract fulfils all the conditions set out by sharee'ah, which is the presence of the wali and the consent of both partners, and the presence of two witnesses of good character to the drawing up of the contract, and both partners being free of any impediments, because of the general meaning of the words of the Prophet
    (peace and blessings of Allaah be upon him): "The conditions that are most deserving of being fulfilled are those by means of which intimacy becomes permissible for you" and "The Muslims are bound by their conditions." If the partners agree that the woman will stay with her family or that her share of the husband's time will be during the day and not during the night, or on certain days or certain nights, there is nothing wrong with that, so long as the marriage is announced and not hidden. End quote.

    Fataawa 'Ulama' al-Balad al-Haraam (p. 450, 451) and Jareedah al-Jazeerah issue no. 8768, Monday 18 Jumaada al-Oola 1417 AH.

    However, some students of the Shaykh said that he later retracted the view that it is permissible, but we could not find anything in writing to prove that.

    2. Shaykh 'Abd al-'Azeez Aal al-Shaykh
    (may Allaah preserve him) was asked:

    There is a lot of talk about misyaar marriage being haraam or halaal. We would like a definitive statement about this matter from you, with a description of its conditions and obligations, if it is permissible.

    He replied:

    The conditions of marriage are that the two partners should be identified and give their consent, and there should be a wali (guardian) and two witnesses. If the conditions are met and the marriage is announced, and they do not agree to conceal it, either the husband, the wife or their guardians, and he offered a waleemah or wedding feast, then this marriage is valid, and you can call it whatever you want after that. End quote.

    Jareedah al-Jazeerah, Friday 15 Rabee' al-Thaani 1422 AH, issue no. 10508.


    3. Shaykh al-Albaani was asked about Misyaar marriage and he disallowed it for two reasons:

    (i) That the purpose of marriage is repose as Allaah says
    (interpretation of the meaning): "And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect"[al-Room 30:21]. But this is not achieved in this kind of marriage.

    (ii) It may be decreed that the husband has children with this woman, but because he is far away from her and rarely comes to her, that will be negatively reflected in his children's upbringing and attitude.

    See: Ahkaam al-Ta'addud fi Daw' al-Kitaab wa'l-Sunnah (p. 28, 29).


    4. Shaykh Ibn 'Uthaymeen
    (may Allaah have mercy on him) used to say that it was permissible, then he stopped saying that because of the negative effects, as it was poorly applied by some wrongdoers.

    Finally, what we think is:

    That if Misyaar marriage fulfils the conditions of a valid marriage, namely the proposal and acceptance, the consent of the wali and witnesses or announcement of the marriage, then it is a valid marriage contract, and it is good for some categories of men and women whose circumstances call for this type of marriage. But this may be taken advantage of by some whose religious commitment is weak, hence this permissibility should not be described as general in application in a fatwa, rather the situation of each couple should be examined, and if this kind of marriage is good for them then it should be permitted, otherwise they should not be allowed to do it. That is to prevent marriage for the sake of mere pleasure whilst losing the other benefits of marriage, and to prevent the marriage of two people whose marriage we may be certain is likely to fail and in which the wife will be neglected, such as one who will be away from his wife for many months, and will leave her on her own in an apartment, watching TV and visiting chat rooms and going on the internet. How can such a weak woman spend her time? This is different from one who lives with her family or children and has enough religious commitment, obedience, chastity and modesty to help her be patient during her husband's absence.

    And Allaah knows best.

    https://islamqa.info/en/82390

    ------------------------------------------------

    Comments: Like the post said, some bad people can take advantage of women this way and they do so. We have seen gulf arabs going to india, egypt and other lands in Asia to marry teens for short periods of time, be it for summer or vacation of 2 weeks or what have you and then they run back to their country, leaving the girl hanging.








  5. #25
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    Drawing a Line Through The Neck of an Image
    Question:

    Does Drawing a Line Through the Neck of a Prohibited Image Make It Permissible?

    Answer:

    “The [prohibited] picture is [really] the head, so if the head is cut off, there is no picture.”[Haidh 1921]

    His saying
    (salallahua layhi wasallam) in Abu Hurairah’s ḥadīth, “Jibrīl came to me…” [to the end of] the ḥadīth bears supporting testimony to [the authenticity of ḥadīth 1921]: in it, Jibrīl said, “So give an order that the head of the figure in the house be cut off so that it comes to take the form of a tree….”

    So this is clear regarding the [ruling that] cutting the head of a formed image–a three dimensional figure–makes it like a non-image [in permissibly].

    I
    [Shaikh Al-Albānī] say: And this is regarding the three dimensional figure, as we mentioned; as for images printed on paper or those embroidered on cloth, it is not enough to draw a line on the neck to make it appear as if [the head] has been cut off from the body.

    Rather, it is a must that the head be removed, and with that, the distinguishing features of the image are changed, and it becomes, as he
    (salallahua layhi wasallam) said, “like a tree in form.”

    So memorize this and do not be deceived by that which has come in some of the books of Islāmic jurisprudence and by those who have taken that as a base [upon which the ruling here is made].


    Shaykh Muḥammad Nāṣir al-Dīn al-Albānī
    Silsilah Al-Aḥādīth Aṣ-Ṣaḥīḥah, ḥadīth no. 1921, vol. 4, p. 554.

    Translated by Mikail ibn Mahboob Ariff

  6. #26
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    Woman Leading Men in Prayers

    Question:

    What is the ruling on a woman leading men in Jumu’ah and other prayers?.


    Answer:

    Praise be to Allaah.

    Firstly:

    Allaah has singled out men for some virtues and rulings, and He has singled out women for other virtues and rulings. It is not permissible for any man to wish for that which has been granted to women only, nor is it permissible for any woman to wish for that which has been granted to men. This kind of wishing is tantamount to objecting to the laws and rulings of Allaah.

    Allaah says
    (interpretation of the meaning):

    “And wish not for the things in which Allaah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allaah of His Bounty. Surely, Allaah is Ever All‑Knower of everything” (al-Nisa’ 4:32).

    al-Sa’di
    (may Allaah have mercy on him) said:

    Allaah forbids the believers to wish for that with which Allaah has favoured others, whether that is in things that are possible or things that are impossible. Women should not wish for the things that have been bestowed uniquely upon men, by which Allaah has favoured them over women, and no poor person or person who has shortcomings should merely wish for the position of one who is rich or perfect, because this is the essence of destructive envy (hasad)… and because that implies displeasure with the decree of Allaah. End quote.

    One of the things for which Allaah has singled out men is that the acts of worship which require physical strength, such as jihad, or require a position of leadership such as leading the prayers, etc., are only for men, and women have nothing to do with them.

    This is indicated by a great deal of evidence, such as the following:

    1 – Allaah says
    (interpretation of the meaning):

    “Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” (al-Nisa’ 4:34).

    al-Shaafa’i said in al-Umm
    (1/191):

    If a woman leads men, women and boys in prayer, then the prayer of the women is valid and the prayer of the men and boys is invalid, because Allaah has given men the role of protectors and maintainers of women, and He has not allowed them to be in charge, so it is not permissible for a woman to lead a man in prayer under any circumstances, ever. End quote.

    Al-Sa’di
    (may Allaah have mercy on him) said:

    Men have been favoured over women in numerous ways, such as the fact that positions of leadership and Prophethood are limited to men only, and many acts of worship, such as jihad and leading the Eid prayers and Jumu’ah prayers, are for men only, and Allaah has favoured them with intellect, wisdom, patience and toughness which women do not share. End quote.

    2 – Allaah says
    (interpretation of the meaning):

    “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise” (al-Baqarah 2:228).

    al-Sa’di
    (may Allaah have mercy on him) said:

    but men have a degree over them” means higher status and leadership, and more rights over them, as Allaah says, “Men are the protectors and maintainers of women”. The position of Prophet and judge, leading the prayers and leading the state, and all positions of authority, are restricted to men. End quote.

    3 – al-Bukhaari
    (4425) narrated that Abu Bakrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No people will ever succeed who appoint a woman as their leader.”

    This hadeeth indicates that it is not permissible for a woman to hold a position of public authority, and leading the prayers is a position of public authority.

    4 – Abu Dawood
    (576) and Ahmad (5445) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent your women from attending the mosques, although their houses are better for them.”Classed as saheeh by al-Albaani in Sunan Abi Dawood.

    It says in ‘Awn al-Ma’bood:

    although their houses are better for them” means: their praying in their houses is better for them than their praying in the mosques, if only they knew, but they do not know that, and they ask for permission to go out to the mosques, because they think that the reward for them in the mosque is greater. The reason why their praying at home is better is that there is no danger of fitnah. That was confirmed after women began to wear adornments. End quote.

    5 – Muslim
    (440) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best rows for men are those are the front and the worst are those at the back, and the best rows for women are those at the back and the worst are those at the front.”

    Al-Nawawi said:

    The phrase “the rows for men” is to be understood in general terms as meaning that the best of them are those that are at the front, and the worst are those at the back, and that is always the case. As for the rows for women, what is meant in this hadeeth is the rows of women who are praying with men. But if women are praying on their own and not with men, then they are like men and the best rows are those at the front and the worst are those at the back. What is meant by the worst rows for both men and women is that they bring less reward, are lower in status and are further removed from what is required by sharee’ah. And the best rows are the opposite of that. The virtue of the last row for women who are praying with men is that they are farther away from mixing with men or seeing them or becoming attracted to them when seeing their movements or hearing their words and so on. The first rows are condemned for the opposite of that. And Allaah knows best. End quote.

    If a woman is enjoined to pray in her house and keep away from men, and the worst rows for women are the front rows, because they are closer to the men, then how can it be befitting for Islam to allow a woman to pray as an imam, leading men in prayer, when it enjoins her to keep away from men?

    6 – al-Bukhaari
    (684) and Muslim (421) narrated from Sahl ibn Sa’d al-Saa’idi that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever notices anything amiss during the prayer, let him say tasbeeh, for if he does so it will be noticed; and clapping is only for women.”

    al-Haafiz said:

    It is as if women are not allowed to say tasbeeh because they are enjoined to keep their voices low in prayer at all times, because of the fear of fitnah. End quote.

    If women are forbidden to alert the imam by speaking if he makes a mistake, and should clap instead, so that they will not raise their voice in the presence of men, then how can it be allowed for a woman to lead them in prayer and deliver a khutbah to them?

    7 – Muslim
    (658) narrated from Anas ibn Maalik that he prayed behind the Messenger (peace and blessings of Allaah be upon him) and with him was his grandmother and an orphan. He said: The orphan and I stood in a row behind him, and the old woman stood behind us.

    Al-Haafiz said:

    This shows that a woman should not stand in a row with a man. The basic reason is that there is the fear of fitnah because of her. End quote.

    If a woman should stand on her own behind the rows, and not stand in the same row as the men, how can she stand in front of them and lead them in prayer?

    It says in ‘Awn al-Ma’bood:

    This indicates that it is not permissible for a woman to lead men in prayer, because if she is not allowed to stand in the same row as them, it is less likely that she should be allowed to stand in front of them. End quote.

    8 – According to the actions of the Muslims throughout fourteen hundred years, no woman should be allowed to men in prayer.

    Badaa’i’ al-Sanaa’i’, 2/289

    Whoever goes against this is following a path other than that of the believers. Allaah says
    (interpretation of the meaning):

    “And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”(al-Nisa’ 4:115).

    There follow some comments of the scholars:

    It says in al-Mawsoo’ah al-Fiqhiyyah
    (6/205):

    In order to lead men in prayers, it is essential that the imam be a male; it is not valid for a woman to lead men in prayers. The fuqaha’ are unanimously agreed on this matter. End quote.

    Ibn Hazm said in Maraatib al-Ijmaa’,
    p. 27

    They are unanimously agreed that a woman should not lead men in prayer when they know that she is a woman. If they do that then their prayer is invalid, according to scholarly consensus. End quote.

    It says in al-Muhalla
    (2/167):

    It is not permissible for a woman to lead a man or men in prayer. There is no difference of scholarly opinion on this point. Moreover the text states that a woman invalidates a man’s prayer if she walks in front of him… The ruling of the Prophet
    (peace and blessings of Allaah be upon him) is that she should definitely stand behind the man in prayer, and the imam must stand in front of the congregation or with one who is praying with him in the same row… From these texts it may be established that it is definitely invalid for a woman to lead a man or men in prayer. End quote.

    Al-Nawawi
    (4/152) said in al-Majmoo (4/152):

    Our companions are agreed that it is not permissible for an adult man or a boy to pray behind a woman… the prohibition on a woman leading men in prayer applies equally to obligatory prayers, Taraweeh and all supererogatory prayers. This is our view and the view of all the scholars from the earlier and later generations –
    may Allaah have mercy on them. Al-Bayhaqi narrated this from the seven fuqaha’, the Taabi’i fuqaha’ of Madeenah. It is also the view of Maalik, Abu Haneefah, Sufyaan, Ahmad and Dawood….

    Moreover if a woman leads a man or men in prayer, the men’s prayer is invalid, but her prayer and the prayer of any women who pray behind her is valid in all prayers, except if she leads them in Jumu’ah prayer, in which case there are two views, the most sound of which is that her prayer does not count. The second view is that it does count and it takes the place of Zuhr. This is the view of Shaykh Abu Haamid, but it does not amount to anything. And Allaah knows best.

    In al-Insaaf
    (2/265) it says:

    “ A woman’s leading a man in prayer is not valid”.

    This is our view in general – meaning the madhhab of Imam Ahmad – it says in al-Mustaw’ib: This is the correct view. End quote.

    The Maaliki view concerning this matter is the strictest of all. They do not allow a woman to lead even other women in prayer, and they regard maleness as an essential condition for leading the prayer in all cases. In al-Fawaakih al-Dawaani it says
    (1/204):

    Note that there are conditions for leading the prayer to be valid and complete. The conditions of it being valid are thirteen, the first of which is being male; it is not valid for a woman or an effeminate man to lead the prayer. The prayer of the one who prays behind a woman is invalid but not the prayer of the female who led the prayer. End quote.

    Shaykh Ibn Baaz
    (may Allaah have mercy on him) was asked about a man who prayed ‘Asr behind his wife. He replied:

    It is not permissible for a woman to lead a man in prayer and his prayer offered behind her is not valid, because of a great deal of evidence to that effect, and the man mentioned must repeat his prayer.”

    Majmoo’ Fataawa Ibn Baaz,
    12/130

    Secondly:

    With regard to the evidence presented by those who refer to the reports which say that the Prophet
    (peace and blessings of Allaah be upon him) gave Umm Waraqah permission to lead her household in prayer (narrated by Abu Dawood, 591), they say that she used to lead the people of her house in prayer, among whom were men and boys. The scholars have given several answers to that:

    1- The hadeeth is da’eef (weak).

    Al-Haafiz said in al-Talkhees
    (p. 121): Its isnaad includes ‘Abd al-Rahmaan ibn Khallaad who is unknown. End quote.

    It says in al-Muntaqa Sharh al-Muwatta’:

    This hadeeth is one to which no attention should be paid. End quote.

    2- Even if the hadeeth is saheeh, what it means is that she used to lead the women of her household in prayer.

    3- That was something that applied only to Umm Waraqah, and it is not prescribed for anyone else.

    4- Some scholars quote it as evidence that a woman may lead a man in prayer, but only in cases of necessity, and what is meant by necessity is when there is no man who can recite al-Faatihah properly.
    Haashiyat Ibn Qaasim, 2/313

    See al-Mughni. 3/33.



    Women Leading Women in Prayers

    Question:

    Can women pray in congregation ( Jamaah ) with a woman performing as Imaam?


    Answer:

    Praise be to Allaah.

    It is not prescribed for women to recite the adhaan and iqaamah as it is for men. If a woman does recite the adhaan and iqaamah, it may be one of the three following scenarios:

    1 – She recites the adhaan and iqaamah for a group of men only, or for a mixed group of men and women. This is not prescribed in Islam and her adhaan and iqaamah for a group of men do not count

    2 – She recites them for a group of women only.

    3 – Or she recites them for herself when she is alone.

    It is permissible for her to recite the adhaan for a group of women or for herself, but it is not like the case with men. For men it is more emphatically required, whereas for women, if they give the adhaan it is permissible, and if they do not, it is also permissible. If a woman does recite the adhaan, she must keep her voice low and make it just loud enough for her companions to hear.

    If a woman says the iqaamah for herself or for a group of women, that is better and is closer to what is mustahabb, but if she does not do that, the prayer is still valid.

    With regard to a woman leading the prayers and acting as an imaam, one of the two following scenarios may apply:

    1 – A woman leading men, or a mixed group of men and women. It is not correct for a woman to lead men in prayers at all, regardless of whether it is a fard (obligatory) prayer or a naafil (supererogatory) prayer.

    2 – A woman leading women in prayer. It is mustahabb for women to pray together (in jamaa’ah) when they get together in a place. One of them should lead the others, but she should stand with them in the middle of the row. It is permissible and correct for a woman to lead other women in prayer.

    From Wilaayat al-Mar’ah fi’l-Fiqh al-Islami

    https://islamqa.info/en/14247

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    It Is Forbidden For Women To Beautify Themselves For The Mosque

    Question:

    What is the ruling on women beautifying and perfuming themselves for the taraweeh prayer believing that to be an implementation of the statement of Allaah: "And take your adornment (adorn yourselves) in every masjid..." (Al-A'raaf:31).

    Answer:

    The Prophet -salallaahu 'alaihi wasallam- allowed the women to go to the Mosques at 'Eeshaa time under the condition they go whilst adequately dressed - meaning, clothing that is not eye-catching or draws the attention [of people] and they are not perfumed.

    Abu Hurayrah-radhi Allaahu 'anhu- said: Indeed the Prophet -salallaahu 'alaihi wasallam- said: "Any woman who leaves [her dwelling] perfumed, [seeking] that the men smell her, is a fornicator."


    ______________
    note: A'isha -radhi Allaahu 'anhaa- narrated: Allaah's Messenger, salallaahu 'alaihi wasallam, used to offer the fajr prayer and some of the believing women, covered with their veiling sheets, used to attend the fajr prayer with him, and they would return to their homes unrecognized.(Saheeh Al-Bukhaaree, English translation, Hadeeth No. 368, Vol 1.)


    Shaykh Muqbil bin Haadee
    'Fadaa'ih wa Nasaa'ih', Al-Allaamah Al-Muhaddith Muqbil ibn Haadee al-Waadi'ee, Daarul-Haramain, Cairo. Page 86.
    Translated by Abu Khadeejah


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    'Removal of respirators from brain-dead not permissible'

    By Mariam Al Hakeem, 2008

    Riyadh: Grand Mufti of Saudi Arabia Shaikh Abdul Aziz Bin Abdullah Al Shaikh has affirmed that removal of respirators from brain-dead people and babies born with disability is not permissible since their hearts beat naturally.

    Addressing a meeting of senior doctors in Taif city, he also said that it is prohibited to force prisoners sentenced to death to donate their organs and treat as brain-dead persons.

    "It is right to execute them, but there is no right to cut a part of their organs," he explained. "It is wrong to take some parts of the body of a person sentenced to death and then carry out the death penalty on him. This is not permissible," he added.

    Exploitation

    The Grand Mufti declared as religiously illegal the attempts made by some doctors to exploit the patients by asking them to undergo unnecessary tests with the aim of making more money.

    As for the Islamic opinion on forcing of a pregnant woman to undergo a caesarian operation, he said, "it is not allowed to treat a patient without her permission unless it is necessary to rescue her life or her baby's life".

    Regarding abortion, he said that Islamic scholars unanimously agree that it is allowed only if a woman's pregnancy is 40 days or less.

    He, however, added that this should be in a very limited manner only in case of fear from negative impacts of this pregnancy".

    Asked about medical mistakes which lead to death of patients, he said "an experienced doctor should not be blamed for a mistake he committed unintentionally or without any sign of negligence".

    http://gulfnews.com/news/gulf/saudi-...sible-1.124554

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    Al-Ateerah During the month of Rajab is Wrong

    Question:


    What is al-‘Ateerah, and what is the ruling on it?

    Answer:

    Praise be to Allaah.

    Al-‘Ateerah is a sacrifice that was offered by the people of the Jaahiliyyah during the month of Rajab. They made that a tradition amongst themselves, like the offering of the udhiyah sacrifice on Eid al-Adha.

    With regard to the ruling thereon, the scholars differed. The reason for their difference of opinion is the difference in the ahaadeeth that have been narrated concerning that. Some of the reports enjoin it or allow it, and some forbid it.

    The correct view, as we shall see below, is that the ahaadeeth which enjoin it or allow it came at the beginning of Islam, then the Prophet (peace and blessings of Allaah be upon him) forbade it.

    The scholars differed concerning the ruling on it and there are a number of opinions.

    The first view is that it is Sunnah and mustahabb. This is the view of Imam al-Shaafa’i (may Allaah have mercy on him). He quoted a number of things as evidence for that, including the following:

    1-
    The report narrated by Imam Ahmad (6674) and al-Nasaa’i (4225) from ‘Amr ibn Shu’ayb from his father from his grandfather, according to which the Prophet (peace and blessings of Allaah be upon him) was asked about al-‘ateerah and he said: “Al-‘ateerah is true.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 4122.

    2-
    The report narrated by Imam Ahmad, Abu Dawood (2788) and al-Tirmidhi (1518) from Mikhnaf ibn Sulaym who said: We were standing with the Prophet (peace and blessings of Allaah be upon him) in ‘Arafaat, and I heard him say: “O people, every family must offer udhiyah and ‘ateerah every year. Do you know what ‘ateerah is? It is that which you call al-rajabiyyah.” Classed as hasan by al-Albaani in Saheeh Abi Dawood.

    3-
    The report narrated by al-Nasaa’i (4226) from al-Haarith ibn ‘Amr, according to which a man said: O Messenger of Allaah, (what about) ‘ateerahs? He said: “Whoever wishes may offer ‘ateerah and whoever wishes may not do so.” Classed as da’eef by al-Albaani in Da’eef al-Nasaa’i.

    See al-Majmoo’, 8/445, 446

    The second view is:

    That it is neither mustahabb nor makrooh. This was the view of some of the Shaafa’is, as was narrated by al-Nawawi in al-Majmoo’, 8/445.

    The third view is:

    That it is makrooh, because the Prophet (peace and blessings of Allaah be upon him) disallowed it. Some of them said that it is haraam and invalid.

    They said: The ahaadeeth which allow it and enjoin it were at the beginning of Islam, then they were abrogated by the Prophet’s forbidding of it.

    In Sharh Muslim (13/137), al-Nawawi narrated that al-Qaadi ‘Iyaad said: The command to offer ‘ateerah is abrogated according to the majority of scholars.

    They quoted the following evidence to show that it is haraam:

    1-
    The report narrated by al-Bukhaari (5474) and Muslim (1976) from Abu Hurayrah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “There is no fara’ and no ‘ateerah.”

    The fara’ was the first foal born to the she-camel, which they used to sacrifice to their idols.

    2-
    The ‘ateerah was a feature of the people of Jaahiliyyah, and it is not permissible to imitate them in their acts of worship because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4021), classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1269.

    Ibn al-Qayyim (may Allaah have mercy on him) said after mentioning some of the ahaadeeth which indicate that ‘ateerah is allowed in Islam:

    After quoting some of the ahaadeeth about ‘ateerah, Ibn al-Qayyim (may Allaah have mercy on him) said: The Arabs used to do that during the Jaahiliyyah, and some of the Muslims did that. The Prophet (peace and blessings of Allaah be upon him) enjoined it, then he forbade it and said: “There is no fara’ and no ‘ateerah.” So the people stopped doing that because of the prohibition. It is well known that disallowing applies to something that used to be done. We do not know of any scholar who says that the Prophet (peace and blessings of Allaah be upon him) used to forbid it then he allowed it. The evidence that it was done before it was disallowed is to be found in the hadeeth of Nubayshah: “We used to offer the ‘ateerah during the Jaahiliyyah, and we used to offer the fara’ during the Jaahiliyyah.” The fact that the scholars of all regions are unanimously agreed to disallow ‘ateerah indicates that they were aware of the prohibition. Moreover there are proven reports which indicate that it is forbidden. End quote.

    Shaykh Muhammad ibn Ibraaheem (R) stated in his Fataawa (6/165) that ‘ateerah is haraam. He said:

    The words of the Prophet (peace and blessings of Allaah be upon him): “There is no fara’ and no ‘ateerah” are, as far as I know, show that it is more likely to be prohibited.

    The negative form indicates that something is not valid, as in the hadeeth “There is no ‘adawa and no tiyarah.” Does not saying “There is no fara’ and no ‘ateerah” indicate that they are invalid?

    This is in addition to the evidence: “Whoever imitates a people is one of them.” So it is forbidden to imitate the Jaahiliyyah.

    Moreover, this comes under the heading of acts of worship, and the ruling on acts of worship is tawqeef (i.e., they are to be based only on that which is mentioned in the Qur’aan and Sunnah). Even if the Prophet (peace and blessings of Allaah be upon him) had not specifically disallowed it, it would still be disallowed, because all matters of the Jaahiliyyah are disallowed and there is no need to state a specific ruling on each one of them.

    Some of the scholars stated that it is makrooh, but what we understand is that it is haraam. This is with regard to those who slaughter the first foal born to a she-camel, or offer a sacrifice in the first ten days of Rajab. As for that which they used to do in the Jaahiliyyah for their gods, this is shirk. End quote.

    Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (7/325):

    The words of the Prophet (peace and blessings of Allaah be upon him): “There is no fara’ and no ‘ateerah” (according to another report: “There is no fara’ and no ‘ateerah in Islam”) indicate that this is a characteristic of the Jaahiliyyah, hence some scholars regarded ‘ateerah as makrooh, unlike fara’, because some Sunnahs were narrated concerning it. But in the case of ‘ateerah – i.e., offering a sacrifice at the beginning of Rajab – it deserves to be makrooh, especially if it is slaughtered at the beginning of Rajab and people have been told that there is nothing wrong with it. For people are inclined towards such things and the month of Rajab is like the month of sacrifice, Dhu’l-Hijjah. The people do that a great deal, so it has become a symbol and ritual. There is no doubt that this is prohibited.

    It seems most likely in my view that there is nothing wrong with fara’, because it is mentioned in the Sunnah, but as for ‘ateerah, the least that can be said is that it is makrooh. End quote.

    http://www.islamqa.com/en/ref/60013

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    The Ruling Concerning Celebrating Specific Occasions, such as the Two Eids, The Night of Isra and the Middle of the Month of Shaban

    Question:

    We have some practices that we have become accustomed to and have inherited concerning some special occasions for example, making cakes and biscuits on the day of Eid al-Fitr. We also prepare meat and fruit for the night of the 27th of Rajab and the night of 15th Shaban. Furthermore, there is a specific type of sweet that we must prepare during the day of Ashura. What is the ruling of the Islamic Law concerning these things?

    Answer:

    As far as displaying pleasure and happiness during the days of Eid al-Fitr and Eid al-Adha, there is no harm in that as long as it is within the limits of the Shariah. That would include people preparing food, drink and so forth. It has been confirmed that the Prophet (sallallaahu ‘alaihi-wasallam) said:

    ''The Days of Tashreeq are days of eating and drinking and remembrance of Allah.”
    [1]

    The Days of Tashreeq are the three days following the Day of Eid al-Adha in which the people slaughter their sacrifices, eat from that meat and enjoy the bounties Allah has bestowed upon them. Similarly, during Eid al-Fitr there is no harm in showing one’s pleasure and happiness as long as that does not go beyond the limits of the Shariah.

    As for the merriment on the night of the 27th Rajab, the night of the 15th Shaban or during the Day of Ashura, such practices have no source for them whatsoever. Indeed, they are prohibited. No Muslim should attend such celebrations if he is invited to such gatherings. The Prophet (sallallaahu ‘alaihi-wasallam) said:

    ''Stay away from innovated matters. Verily every innovated matter is heresy. And every heresy is straying [from the Straight Path].” [2]

    As for the night of 17th Rajab, some people claim that it is the night of the Miraj in which the Prophet (sallallaahu ‘alaihi-wasallam) ascended into heaven to Allah. However, historically speaking, that is not confirmed. Everything that is not confirmed is false. Even if, hypothetically speaking, that was the night of that event, it is not allowed for us to introduce any new practices with respect to celebrations or acts of worship on that day, since such were not done by the Prophet (sallallaahu ‘alaihi-wasallam). In fact, such is not confirmed from the Companions who were the people who followed the sunnah and the Law of the Prophet (sallallaahu ‘alaihi-wasallam) most closely and enthusiastically. How is it permissible for us to invent something new that was neither practiced during the time of the Messenger of Allah (sallallaahu ‘alaihi-wasallam) nor during the time of the Companions?

    Even for the 15th of Shaban, there is nothing confirmed from the Messenger (sallallaahu ‘alaihi-wasallam) about venerating that day or praying during its night. Some of the Followers [3] used to spend its night in prayer and remembrance of Allah, and not in eating, celebrating or taking it as a holiday.

    As for the day of Ashura, the Prophet (sallallaahu ‘alaihi-wasallam) was asked about fasting on that day and he said:

    ''It is expiation for the previous year.”


    Therefore, it is not allowed to display any form of celebration or grieving on that day as such a display of celebration or grieving goes against the sunnah. The only thing that is narrated from the Prophet (sallallaahu ‘alaihi-wasallam) is that one should fast that day, although he also ordered that a person should fast the day prior or the day after Ashurah in order to be different from the Jews who simply fast on that day alone.


    Shaykh Muhammad bin Saalih al-`Uthaymeen
    Islamic Fatawa Regarding Women - Darussalam Pg.50-52

    http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=567

    [1] Recorded by Muslim.
    [2] Recorded by Abu Dawud and Ahmed. Muslim also has something very similar.
    [3] This is reference to the generation that followed that of the Companions.


 

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