1 – There is nothing wrong with the Muslim reciting ruqyah for himself. That is permissible; indeed it is a good Sunnah, for the Messenger (peace and blessings of Allaah be upon him) recited ruqyah for himself, and some of his companions recited ruqyah for themselves.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).”
Narrated by al-Bukhaari, 4728; Muslim, 2192
With regard to the hadeeth narrated by Muslim (220), according to which the Prophet (peace and blessings of Allaah be upon him) described the seventy thousand of this ummah who will enter Paradise without being brought to account or punished, and in which it says: “They are those who did not recite ruqyah or ask for ruqyah to be done, and they did not believe in bad omens and they put their trust in their Lord” – the phrase “they did not recite ruqyah” is the words of the narrator, not of the Prophet (peace and blessings of Allaah be upon him). Hence al-Bukhaari narrated this hadeeth (no. 5420) and he did not mention this phrase.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
These people are praised because they did not ask anyone to recite ruqyah for them, and ruqyah is a type of du’aa’, so they did not ask others to pray for them. The phrase “and they did not recite ruqyah” which is mentioned in the hadeeth is a mistake (on the part of the narrator), for their ruqyah for themselves and for others is a good deed. The Prophet (peace and blessings of Allaah be upon him) recited ruqyah for himself and for others; he did not ask anyone to recite ruqyah for him. His reciting ruqyah for himself and others was like his making du’aa’ for himself and others; this is something that is enjoined, for all the Prophets asked of Allaah and prayed to Him, as Allaah tells us in the stories of Adam, Ibraaheem, Moosa and others.
Majmoo’ al-Fataawa, 1/182
Ibn al-Qayyim (may Allaah have mercy on him) said:
This phrase is inserted in the hadeeth, but it is a mistake on the part of some of the narrators. Haadi al-Arwaah, 1/89.
Ruqyah is one of the greatest remedies that the believer should use regularly.
2 – With regard to the du’aa’ that is prescribed for the Muslim to say if he wants to recite ruqyah for himself or for someone else, there are many such du’aa’s, the greatest of which are al-Faatihah and al-Mi’wadhatayn.
A group of the Companions of the Prophet (peace and blessings of Allaah be upon him) set out on a journey and travelled until they made came near one of the Arab tribes. They asked them for hospitality but they refused to do so. Then the leader of that tribe was stung, and they tried everything but nothing helped him. Then some of them said, Why don’t you go to those people who are staying (nearby)? Maybe some of them have something. So they went to them and said, O people, our leader has been stung and we have tried everything and nothing helped him. Do any of you have something? One of them said, Yes, by Allaah. I will perform ruqyah for him, but by Allaah we asked you for hospitality and you did not give us anything, so we will not perform ruqyah for you unless you give us something in return. So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillaahi Rabb il-‘Aalameen. Then he recovered quickly from his complaint and started walking, and there was nothing wrong with him. Then they have them what they had agreed to, and some of them (the Sahaabah) said, Let us share it out. The one who had performed ruqyah said, Do not do anything until we come to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, and we will wait and see what he tells us to do. So they came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. He said, “How did you know that it is a ruqyah?” Then he said, “You did the right thing. Share them out, and give me a share.” And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled. (Narrated by al-Bukhaari, 2276, and by Muslim, 2201).
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) was ill, he would recite al-Mi’wadhatayn over himself and spit drily. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its barakah (blessing).”
Narrated by al-Bukhaari, 4728; Muslim, 2192
The du’aa’s that have been narrated in the Sunnah include the following:
Muslim (2202) narrated from ‘Uthmaan ibn Abi’l-Aas that he complained to the Messenger of Allaah (peace and blessings of Allaah be upon him) about pain that he had felt in his body from the time he had become Muslim. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Put your hand on the part of your body where you feel pain and say ‘Bismillaah (in the name of Allaah) three times, then say seven times, ‘A’oodhu bi ‘izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir (I seek refuge in the glory and power of Allaah from the evil of what I feel and worry about).”
Al-Tirmidhi (2080) added: He said, I did that, and Allaah took away what I had been suffering, and I kept on enjoining my family and others to do that.” (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1696)
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn, and he would say: “Your father [ meaning Ibraaheemm peace be upon him] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” Narrated by al-Bukhaari, 3191.
And Allaah knows best.
SOURCE:
Islamqa, fatwa no. 3476
Tuesday, September 20, 2011
The reason why those who ask for ruqyah are not included in the seventy thousand will enter Paradise without being brought to account
Question:
Why is it that a person who seeks ruqyah from another person will not be of the 70 that enter heaven without being judged?? Is it wrong to ask someone to do ruqyah for you? I have a problem that is really affecting me but I do not feel I have the patience or skill to do ruqyah myself as I keep starting for a few days and then abruptly stop.
Answer:
Firstly:
Al-Bukhaari (6472) and Muslim (220) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Seventy thousand of my ummah will enter Paradise without being brought to account; they are the ones who did not ask for ruqyah or believe in omens or use cautery and they put their trust in their Lord.”
These people will enter Paradise without being brought to account because of the perfection of their Tawheed, their complete trust in Allah and their independence from people.
The one who asks for ruqyah from others is not included in that seventy thousand who will enter Paradise without being brought to account, due to the shortfall in their trust in Allah, because asking for ruqyah involves a kind of humiliation and need of the raaqi (the one who performs ruqyah), and part of complete trust and Tawheed is that the Muslim should not ask people for anything.
Muslim narrated (1043) that ‘Awf ibn Maalik al-Ashja‘i (may Allah be pleased with him) said: We were with the Messenger of Allaah (blessings and peace of Allah be upon him), nine or eight or seven (people) and he said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?” We had only recently sworn our allegiance, so we said: We have sworn our allegiance to you, O Messenger of Allaah. He said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?’ We said: We have already sworn our allegiance to you, O Messenger of Allaah. Then he said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?” We held out our hands and said: We swear our allegiance to you, O Messenger of Allaah. Tell us on what basis we should swear allegiance to you? He said: “On the basis that you will worship Allaah and not associate anything with Him, and (you will perform) the five daily prayers, and you will obey Allaah – and he whispered – and you will not ask the people for anything.” I saw that some of those people, if they dropped a whip, they would not ask anyone to hand it to them.
Ibn Al-Qayyim (may Allah have mercy on him) said:
That is because these people will enter Paradise without being called to account because of the perfection of their Tawheed, therefore he described them as people who did not ask others to perform ruqyah for them. Hence he said “and they put their trust in their Lord.” Because of their complete trust in their Lord, their contentment with Him, their faith in Him, their being pleased with Him and their seeking their needs from Him, they do not ask people for anything, be it ruqyah or anything else, and they are not influenced by omens and superstitions that could prevent them from doing what they want to do, because superstition detracts from and weakens Tawheed. End quote.
Zaad al-Ma‘aad, 1/475
The scholars of the Standing Committee for Issuing Fatwas said:
What is meant is that they do not ask others to perform ruqyah for them or cauterize them; rather they put their trust in Allah and rely on Him to relieve what they are suffering and to ward off what would harm them and to bring that which would benefit them. End quote.
Fataawa al-Lajnah al-Daa’imah, 24/397
Secondly:
Seeking ruqyah from another person is not haraam, but it is contrary to what is best and most perfect.
The scholars of the Standing Committee for Issuing Fatwas said:
Asking others to offer du‘aa’ for one and asking them to perform ruqyah are permissible, but not doing them and doing without people and doing these things for oneself is better.
End quote.
Fataawa al-Lajnah al-Daa’imah, 24/261
Shaykh Ibn Baaz (may Allah have mercy on him) said:
This hadeeth indicates that not asking is better, just as not using cautery is better, but when there is a need for it, there is nothing wrong with asking for ruqyah or using cautery, because the Prophet (blessings and peace of Allah be upon him) told ‘Aa’ishah to ask for ruqyah for an illness that had befallen her, and he told the mother of the children of Ja‘far ibn Abi Taalib (may Allah be pleased with him), whose name was Asma’ bint ‘Umays (may Allah be pleased with her), to seek ruqyah for them. This indicates that there is nothing wrong with that when there is a need to ask for ruqyah. End quote.
Majmoo‘ Fataawa Ibn Baaz, 25/118-119
Thirdly:
With regard to your saying “I do not have the patience or skill to do ruqyah for myself,” asking for ruqyah is permissible, as stated above, although ruqyah does not require any skill; rather it is of the same status as supplication (du‘aa’), and anyone can call upon his Lord for healing; that is not difficult. So a person can perform ruqyah for himself by reciting Soorat al-Faatihah, or any other passage of the Holy Qur'aan, or supplications that are proven to be from the Prophet (blessings and peace of Allah be upon him), such as:
“Allaahumma Rabb an-naas, mudhhib al-ba’s ishfi anta al-Shaafi, laa shaafiya illa anta, shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, the One Who relieves hardship, grant healing, for there is no healer but You, a healing that leaves no trace of sickness).” Narrated by al-Bukhaari (5750) and Muslim (2191).
“A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).” Narrated by al-Bukhaari (3371).
Muslim (2202) and al-Tirmidhi (2080) narrated from ‘Uthmaan ibn Abi’l-‘Aas (may Allah be pleased with him) that he complained to the Messenger of Allaah (blessings and peace of Allah be upon him) about some pain that he had felt in his body since he became Muslim. The Messenger of Allaah (blessings and peace of Allah be upon him) said to him: “Put your hand on the part of your body that hurts and say: ‘Bismillaah (in the name of Allaah)’ three times, then say seven times: ‘A’oodhu bi ‘izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir (I seek refuge in Allaah and His Power from the evil of what I find and I fear).’”.
Al-Tirmidhi added: He said: I did that and Allah took away what I was suffering, and I still tell my family and others to do that.
We ask Allah to heal you, a healing that leaves no trace of sickness.
And Allah knows best.
SOURCE:
Islamqa, Fatwa no. 139092
Why is it that a person who seeks ruqyah from another person will not be of the 70 that enter heaven without being judged?? Is it wrong to ask someone to do ruqyah for you? I have a problem that is really affecting me but I do not feel I have the patience or skill to do ruqyah myself as I keep starting for a few days and then abruptly stop.
Answer:
Firstly:
Al-Bukhaari (6472) and Muslim (220) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said:
“Seventy thousand of my ummah will enter Paradise without being brought to account; they are the ones who did not ask for ruqyah or believe in omens or use cautery and they put their trust in their Lord.”
These people will enter Paradise without being brought to account because of the perfection of their Tawheed, their complete trust in Allah and their independence from people.
The one who asks for ruqyah from others is not included in that seventy thousand who will enter Paradise without being brought to account, due to the shortfall in their trust in Allah, because asking for ruqyah involves a kind of humiliation and need of the raaqi (the one who performs ruqyah), and part of complete trust and Tawheed is that the Muslim should not ask people for anything.
Muslim narrated (1043) that ‘Awf ibn Maalik al-Ashja‘i (may Allah be pleased with him) said: We were with the Messenger of Allaah (blessings and peace of Allah be upon him), nine or eight or seven (people) and he said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?” We had only recently sworn our allegiance, so we said: We have sworn our allegiance to you, O Messenger of Allaah. He said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?’ We said: We have already sworn our allegiance to you, O Messenger of Allaah. Then he said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?” We held out our hands and said: We swear our allegiance to you, O Messenger of Allaah. Tell us on what basis we should swear allegiance to you? He said: “On the basis that you will worship Allaah and not associate anything with Him, and (you will perform) the five daily prayers, and you will obey Allaah – and he whispered – and you will not ask the people for anything.” I saw that some of those people, if they dropped a whip, they would not ask anyone to hand it to them.
Ibn Al-Qayyim (may Allah have mercy on him) said:
That is because these people will enter Paradise without being called to account because of the perfection of their Tawheed, therefore he described them as people who did not ask others to perform ruqyah for them. Hence he said “and they put their trust in their Lord.” Because of their complete trust in their Lord, their contentment with Him, their faith in Him, their being pleased with Him and their seeking their needs from Him, they do not ask people for anything, be it ruqyah or anything else, and they are not influenced by omens and superstitions that could prevent them from doing what they want to do, because superstition detracts from and weakens Tawheed. End quote.
Zaad al-Ma‘aad, 1/475
The scholars of the Standing Committee for Issuing Fatwas said:
What is meant is that they do not ask others to perform ruqyah for them or cauterize them; rather they put their trust in Allah and rely on Him to relieve what they are suffering and to ward off what would harm them and to bring that which would benefit them. End quote.
Fataawa al-Lajnah al-Daa’imah, 24/397
Secondly:
Seeking ruqyah from another person is not haraam, but it is contrary to what is best and most perfect.
The scholars of the Standing Committee for Issuing Fatwas said:
Asking others to offer du‘aa’ for one and asking them to perform ruqyah are permissible, but not doing them and doing without people and doing these things for oneself is better.
End quote.
Fataawa al-Lajnah al-Daa’imah, 24/261
Shaykh Ibn Baaz (may Allah have mercy on him) said:
This hadeeth indicates that not asking is better, just as not using cautery is better, but when there is a need for it, there is nothing wrong with asking for ruqyah or using cautery, because the Prophet (blessings and peace of Allah be upon him) told ‘Aa’ishah to ask for ruqyah for an illness that had befallen her, and he told the mother of the children of Ja‘far ibn Abi Taalib (may Allah be pleased with him), whose name was Asma’ bint ‘Umays (may Allah be pleased with her), to seek ruqyah for them. This indicates that there is nothing wrong with that when there is a need to ask for ruqyah. End quote.
Majmoo‘ Fataawa Ibn Baaz, 25/118-119
Thirdly:
With regard to your saying “I do not have the patience or skill to do ruqyah for myself,” asking for ruqyah is permissible, as stated above, although ruqyah does not require any skill; rather it is of the same status as supplication (du‘aa’), and anyone can call upon his Lord for healing; that is not difficult. So a person can perform ruqyah for himself by reciting Soorat al-Faatihah, or any other passage of the Holy Qur'aan, or supplications that are proven to be from the Prophet (blessings and peace of Allah be upon him), such as:
“Allaahumma Rabb an-naas, mudhhib al-ba’s ishfi anta al-Shaafi, laa shaafiya illa anta, shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, the One Who relieves hardship, grant healing, for there is no healer but You, a healing that leaves no trace of sickness).” Narrated by al-Bukhaari (5750) and Muslim (2191).
“A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).” Narrated by al-Bukhaari (3371).
Muslim (2202) and al-Tirmidhi (2080) narrated from ‘Uthmaan ibn Abi’l-‘Aas (may Allah be pleased with him) that he complained to the Messenger of Allaah (blessings and peace of Allah be upon him) about some pain that he had felt in his body since he became Muslim. The Messenger of Allaah (blessings and peace of Allah be upon him) said to him: “Put your hand on the part of your body that hurts and say: ‘Bismillaah (in the name of Allaah)’ three times, then say seven times: ‘A’oodhu bi ‘izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir (I seek refuge in Allaah and His Power from the evil of what I find and I fear).’”.
Al-Tirmidhi added: He said: I did that and Allah took away what I was suffering, and I still tell my family and others to do that.
We ask Allah to heal you, a healing that leaves no trace of sickness.
And Allah knows best.
SOURCE:
Islamqa, Fatwa no. 139092
Monday, September 12, 2011
Paying attention to adhkaar and Sunnah du’aa’s that have to do with the home
Adkhaar for entering the home:
Muslim reported in his Saheeh that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“When any one of you enters his home and mentions the Name of Allaah when he enters and when he eats, the Shaytaan says: ‘You have no place to stay and nothing to eat here.’ If he enters and does not mention the name of Allaah when he enters, [the Shaytaan] says, ‘You have a place to stay.’ If he does not mention the name of Allaah when he eats, [the Shaytaan says], ‘You have a place to stay and something to eat.’”
(Reported by Imaam Ahmad, al-Musnad, 3/346; Muslim, 3/1599)
Abu Dawood reported in his Sunan that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“If a man goes out of his house and says, ‘Bismillaah, tawakkaltu ‘ala Allaah, laa hawla wa laa quwwata illaa Billaah (In the name of Allaah, I put my trust in Allaah, there is no help and no strength except in Allaah),’ it will be said to him, ‘This will take care of you, you are guided, you have what you need and you are protected.’ The Shaytaan will stay away from him, and another shaytaan will say to him, ‘What can you do with a man who is guided, provided for and protected?’”
(Reported by Abu Dawood and al-Tirmidhi. Saheeh al-Jaami’, no. 499)
Siwaak
Imaam Muslim reported in his Saheeh that ‘Aa’ishah (may Allaah be pleased with her) said:
“When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered his house, the first thing he would do was use siwaak.”
(Reported by Muslim, Kitaab al-Tahaarah, chapter 15, no. 44)
SOURCE:
Islamqa:
The Muslim Home – 40 recommendations by Sheikh Muhammed Salih Al-Munajjid
Muslim reported in his Saheeh that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“When any one of you enters his home and mentions the Name of Allaah when he enters and when he eats, the Shaytaan says: ‘You have no place to stay and nothing to eat here.’ If he enters and does not mention the name of Allaah when he enters, [the Shaytaan] says, ‘You have a place to stay.’ If he does not mention the name of Allaah when he eats, [the Shaytaan says], ‘You have a place to stay and something to eat.’”
(Reported by Imaam Ahmad, al-Musnad, 3/346; Muslim, 3/1599)
Abu Dawood reported in his Sunan that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“If a man goes out of his house and says, ‘Bismillaah, tawakkaltu ‘ala Allaah, laa hawla wa laa quwwata illaa Billaah (In the name of Allaah, I put my trust in Allaah, there is no help and no strength except in Allaah),’ it will be said to him, ‘This will take care of you, you are guided, you have what you need and you are protected.’ The Shaytaan will stay away from him, and another shaytaan will say to him, ‘What can you do with a man who is guided, provided for and protected?’”
(Reported by Abu Dawood and al-Tirmidhi. Saheeh al-Jaami’, no. 499)
Siwaak
Imaam Muslim reported in his Saheeh that ‘Aa’ishah (may Allaah be pleased with her) said:
“When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered his house, the first thing he would do was use siwaak.”
(Reported by Muslim, Kitaab al-Tahaarah, chapter 15, no. 44)
SOURCE:
Islamqa:
The Muslim Home – 40 recommendations by Sheikh Muhammed Salih Al-Munajjid
Affected By Waswas Concerning Purity
Shaytan sometimes causes believers to doubt their wudoo or the cleanilness of their clothes. Making them to redo their wudoo or to change their clothes thus, making the believer delay his or her prayer and creating low imaan and distress.
This may be dealt with in several ways:
1 – Thinking positively of Allaah, making a great deal of du’aa’, and beseeching Allaah to heal you from this waswaas.
2 – Getting used to ignoring these waswaas and not paying any attention to them. You can put a suitable amount of water in a vessel, and do not make wudoo’ directly from the tap any more; make yourself do wudoo’ from this vessel only. Tell yourself that there is no other water available except what is in this vessel, and make do with what it contains. Do not wash any part of the body more than three times. Even if the Shaytaan tells you that your wudoo’ is not valid, this is just a whisper from the Shaytaan and does not mean anything.
3 – The same applies to brushing your clothes after sitting in a place where someone else has sat. You should ignore this waswaas and force yourself not to brush your clothes. You should train yourself in this manner no matter what the waswaas is.
4 – You should remember the fiqhi principle which is that what is certain cannot be altered by something doubtful. If you are certain of something, you should not pay attention to any doubts after that. If you have done something then do not pay attention to any doubts that come along after doing it. If you have washed your hand, then do not pay any attention to doubts that come, even fleeting doubts, suggesting that you have not washed your hand, as Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Doubts after doing something do not matter, otherwise doubts will increase.
You should not pay any attention to doubts that come after completing an act of worship, and even if a man has a lot of doubts he should not pay any attention to them.
SOURCE:
Islamqa:
'Whispers from the shaytaan and the remedy for them'
This may be dealt with in several ways:
1 – Thinking positively of Allaah, making a great deal of du’aa’, and beseeching Allaah to heal you from this waswaas.
2 – Getting used to ignoring these waswaas and not paying any attention to them. You can put a suitable amount of water in a vessel, and do not make wudoo’ directly from the tap any more; make yourself do wudoo’ from this vessel only. Tell yourself that there is no other water available except what is in this vessel, and make do with what it contains. Do not wash any part of the body more than three times. Even if the Shaytaan tells you that your wudoo’ is not valid, this is just a whisper from the Shaytaan and does not mean anything.
3 – The same applies to brushing your clothes after sitting in a place where someone else has sat. You should ignore this waswaas and force yourself not to brush your clothes. You should train yourself in this manner no matter what the waswaas is.
4 – You should remember the fiqhi principle which is that what is certain cannot be altered by something doubtful. If you are certain of something, you should not pay attention to any doubts after that. If you have done something then do not pay attention to any doubts that come along after doing it. If you have washed your hand, then do not pay any attention to doubts that come, even fleeting doubts, suggesting that you have not washed your hand, as Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Doubts after doing something do not matter, otherwise doubts will increase.
You should not pay any attention to doubts that come after completing an act of worship, and even if a man has a lot of doubts he should not pay any attention to them.
SOURCE:
Islamqa:
'Whispers from the shaytaan and the remedy for them'
Saturday, September 10, 2011
4 Misconceptions On Wearing Hijab in the Home
Misconception 1: Angels will not enter your home if your hair is not covered.
The angels do not enter a house in which there is a statue, picture (image) or a dog. The Prophet (peace and blessings of Allaah be upon him) said:
“The angels do not enter a house in which there is a dog or an image.”
(Narrated by Muslim, 2106)
Misconception 2: If you wear hijab in the house it will bring more blessing.
There is no Islamic rulings or etiquette that enjoins the woman to wear hijab even when she is on her own in the house or with her husband.
Demanding one's wife or the women in one's family to wear hijab at all times comes under the heading of extreme strictness which is contrary to Islam and to sound human nature (fitrah). Allah, may He be exalted, has made sound hearts love adornment and beauty, and Allah has permitted a great deal of that, including a woman’s adorning herself and beautifying herself for her husband. This is something that makes the husband love his wife and creates a good relationship between them.
If a woman wears hijab at home and with her husband, this will prevent her from a lot of adornment and beautification.
It should be said to the husband: Islam encourages the woman to adorn herself and beautify herself for her husband, and women are created with a natural inclination towards adornment and beauty, as Allah, may He be exalted, says (interpretation of the meaning):
“(Like they then for Allaah) a creature who is brought up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear?”
[al-Zukhrif 43:18]
So do not put restrictions on something that Allah has made broad in scope. A woman’s wearing hijab in her husband’s house is not something that is indicative of higher levels of faith, it is not one of the things that bring barakah to the home, and it is not part of the etiquette that is encouraged in Islam.
The sign of faith is adhering to the laws of Allah; barakah is attained by following the commands of Islam and keeping away from dubious matters.
[islamqa, fatwa no. 152986]
Misconception 3: Shaytan plays with women's hair if it's uncovered.
There is nothing wrong with a woman uncovering her hair in front of her mahrams and in front of other women, and when she is alone in her house. This is something on which the scholars are agreed and is what Muslim women have done since the time of the Prophet (blessings and peace of Allah be upon him) and up to the present.
With regard to the claim that the Shaytaan plays with a woman’s hair if she uncovers it in her house, this is a false claim for which there is no evidence and no hadeeth or report has been narrated concerning it. So it is not permissible to make this claim or approve of it, or to transmit it to people. Allah, may He be exalted, says (interpretation of the meaning):
“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)”
[al-Isra’ 17:36].
[islamqa, fatwa no. 143815]
Misconception 4: Angels curses women who's hair is uncovered during the adhaan.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question:
When the muezzin gives the call to prayer and a woman has her hair uncovered and is in her house, or in her family’s house, or in a neighbour’s house, where no one can see her except her mahrams or other women, is that haraam? Do the angels curse her for the duration of the adhaan?
He replied:
This is not true. A woman may uncover her hair even when the muezzin is giving the call to prayer, so long as no non-mahrams can see her. But if she wants to pray, then she has to cover all of her body except her face, although many scholars grant a concession allowing her to leave her hands and feet uncovered too. But to be on the safe side she should cover them too, except for the face; there is nothing wrong with leaving it uncovered. This applies when there are no non-mahram men around her; if there are, then she must also cover her face, because it is not permissible for her to uncover it except before her husband and non-mahrams. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (12/202)
[islamqa, fatwa no. 143815]
And Allah knows best.
The angels do not enter a house in which there is a statue, picture (image) or a dog. The Prophet (peace and blessings of Allaah be upon him) said:
“The angels do not enter a house in which there is a dog or an image.”
(Narrated by Muslim, 2106)
Misconception 2: If you wear hijab in the house it will bring more blessing.
There is no Islamic rulings or etiquette that enjoins the woman to wear hijab even when she is on her own in the house or with her husband.
Demanding one's wife or the women in one's family to wear hijab at all times comes under the heading of extreme strictness which is contrary to Islam and to sound human nature (fitrah). Allah, may He be exalted, has made sound hearts love adornment and beauty, and Allah has permitted a great deal of that, including a woman’s adorning herself and beautifying herself for her husband. This is something that makes the husband love his wife and creates a good relationship between them.
If a woman wears hijab at home and with her husband, this will prevent her from a lot of adornment and beautification.
It should be said to the husband: Islam encourages the woman to adorn herself and beautify herself for her husband, and women are created with a natural inclination towards adornment and beauty, as Allah, may He be exalted, says (interpretation of the meaning):
“(Like they then for Allaah) a creature who is brought up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear?”
[al-Zukhrif 43:18]
So do not put restrictions on something that Allah has made broad in scope. A woman’s wearing hijab in her husband’s house is not something that is indicative of higher levels of faith, it is not one of the things that bring barakah to the home, and it is not part of the etiquette that is encouraged in Islam.
The sign of faith is adhering to the laws of Allah; barakah is attained by following the commands of Islam and keeping away from dubious matters.
[islamqa, fatwa no. 152986]
Misconception 3: Shaytan plays with women's hair if it's uncovered.
There is nothing wrong with a woman uncovering her hair in front of her mahrams and in front of other women, and when she is alone in her house. This is something on which the scholars are agreed and is what Muslim women have done since the time of the Prophet (blessings and peace of Allah be upon him) and up to the present.
With regard to the claim that the Shaytaan plays with a woman’s hair if she uncovers it in her house, this is a false claim for which there is no evidence and no hadeeth or report has been narrated concerning it. So it is not permissible to make this claim or approve of it, or to transmit it to people. Allah, may He be exalted, says (interpretation of the meaning):
“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)”
[al-Isra’ 17:36].
[islamqa, fatwa no. 143815]
Misconception 4: Angels curses women who's hair is uncovered during the adhaan.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question:
When the muezzin gives the call to prayer and a woman has her hair uncovered and is in her house, or in her family’s house, or in a neighbour’s house, where no one can see her except her mahrams or other women, is that haraam? Do the angels curse her for the duration of the adhaan?
He replied:
This is not true. A woman may uncover her hair even when the muezzin is giving the call to prayer, so long as no non-mahrams can see her. But if she wants to pray, then she has to cover all of her body except her face, although many scholars grant a concession allowing her to leave her hands and feet uncovered too. But to be on the safe side she should cover them too, except for the face; there is nothing wrong with leaving it uncovered. This applies when there are no non-mahram men around her; if there are, then she must also cover her face, because it is not permissible for her to uncover it except before her husband and non-mahrams. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (12/202)
[islamqa, fatwa no. 143815]
And Allah knows best.
Subscribe to:
Posts (Atom)