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.
Showing posts with label Women. Show all posts
Showing posts with label Women. Show all posts
Saturday, September 10, 2011
Friday, August 19, 2011
Differences in Prayer for Men and Women
The general principle is that women are equal to men in all religious rulings, because of the hadeeth "Women are the twin halves of men" (Reported by Imaam Ahmad and classified as saheeh in Saheeh al-Jaami’ 1983), except when there is evidence (daleel) of a specific ruling which applies only to women. One of the cases in which the scholars mention specific rules for women is prayer, where there are differences as follows:
1) Women do not have to give adhaan or iqaamah, because adhaan requires raising the voice, which women are not permitted to do. Ibn Qudaamah, may Allaah have mercy on him, said:
"We know of no difference between the scholars (on this point)."
(Al-Mughni ma’a al-Sharh al-Kabeer, 1/438).
2)All of the woman’s body is ‘awrah and must be covered during prayer, except for her face, because the Prophet (peace and blessings of Allaah be upon him) said:
"No prayer will be accepted from an adult woman unless she wears a khimaar (head-cover). (Reported by the five Muhadditheen)
3) There is some dispute as to whether her heels and feet should be covered. The author of al-Mughni (2/328) said:
"As for the rest of the free woman’s body, it must be covered during prayer. If any part becomes uncovered, it renders her prayer invalid, except if only a little bit is uncovered. Maalik, al-Oozaa’i and al-Shaafi’i said the same.
4) The woman should keep her limbs close to her body during rukoo’ and sujood, and not spread them out, because this is more modest and covering. (Al-Mughni 2/258)
Al-Nawawi said: "Al-Shaafi’i said, in al-Mukhtasar: there is no difference between men and women in prayer, except that women should keep the parts of their bodies close to one another, and they should make their stomachs touch their thighs during sujood. This is more covering and preferable, in rukoo’ and the rest of the prayer too." (See al-Majmoo’ 3/429)
5) It is preferable for women to pray in congregation, led by one of their number, because the Prophet (peace and blessings of Allaah be upon him) told Umm Waraqah to lead the women of her household in prayer. There is some difference among scholars on this matter.
(See al-Mughni, 2/202 and al-Majmoo’ al-Nawawi, 4/84-85)
6) The woman leading the prayer should read aloud as long as no non-mahram man can hear her. It is permissible for women to go out and pray in the mosque with men, although their prayer at home is better for them, because the Prophet (peace and blessings of Allaah be upon him) said:
"Do not prevent the women from going out to the mosques, even though their homes are better for them."
Imaam al-Nawawi, may Allaah have mercy on him, said: "Women differ from men in congregational prayer in a number of ways:
(1) Congregational prayer is not required of them in the same way as it is of men.
(2) The imam of a group of women stands in the middle of the (first) row.
(3) (If one woman and one man are praying), she should stand behind him, not next to him.
(4) If women are praying in rows behind men, the back rows are better for them than the front rows.
What we can learn from the above is that women and men are forbidden to mix. Allaah is our Helper and Support.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 1106
1) Women do not have to give adhaan or iqaamah, because adhaan requires raising the voice, which women are not permitted to do. Ibn Qudaamah, may Allaah have mercy on him, said:
"We know of no difference between the scholars (on this point)."
(Al-Mughni ma’a al-Sharh al-Kabeer, 1/438).
2)All of the woman’s body is ‘awrah and must be covered during prayer, except for her face, because the Prophet (peace and blessings of Allaah be upon him) said:
"No prayer will be accepted from an adult woman unless she wears a khimaar (head-cover). (Reported by the five Muhadditheen)
3) There is some dispute as to whether her heels and feet should be covered. The author of al-Mughni (2/328) said:
"As for the rest of the free woman’s body, it must be covered during prayer. If any part becomes uncovered, it renders her prayer invalid, except if only a little bit is uncovered. Maalik, al-Oozaa’i and al-Shaafi’i said the same.
4) The woman should keep her limbs close to her body during rukoo’ and sujood, and not spread them out, because this is more modest and covering. (Al-Mughni 2/258)
Al-Nawawi said: "Al-Shaafi’i said, in al-Mukhtasar: there is no difference between men and women in prayer, except that women should keep the parts of their bodies close to one another, and they should make their stomachs touch their thighs during sujood. This is more covering and preferable, in rukoo’ and the rest of the prayer too." (See al-Majmoo’ 3/429)
5) It is preferable for women to pray in congregation, led by one of their number, because the Prophet (peace and blessings of Allaah be upon him) told Umm Waraqah to lead the women of her household in prayer. There is some difference among scholars on this matter.
(See al-Mughni, 2/202 and al-Majmoo’ al-Nawawi, 4/84-85)
6) The woman leading the prayer should read aloud as long as no non-mahram man can hear her. It is permissible for women to go out and pray in the mosque with men, although their prayer at home is better for them, because the Prophet (peace and blessings of Allaah be upon him) said:
"Do not prevent the women from going out to the mosques, even though their homes are better for them."
Imaam al-Nawawi, may Allaah have mercy on him, said: "Women differ from men in congregational prayer in a number of ways:
(1) Congregational prayer is not required of them in the same way as it is of men.
(2) The imam of a group of women stands in the middle of the (first) row.
(3) (If one woman and one man are praying), she should stand behind him, not next to him.
(4) If women are praying in rows behind men, the back rows are better for them than the front rows.
What we can learn from the above is that women and men are forbidden to mix. Allaah is our Helper and Support.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 1106
Wednesday, August 17, 2011
Rulings on the mourning of a woman whose husband has died
Allaah says:
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e., they can marry). And Allaah is Well-Acquainted with what you do.”
[al-Baqarah 2:234]
“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g., lawful marriage). And Allaah is All-Mighty, All-Wise.”
[al-Baqarah 2:240]
Umm ‘Atiyah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“No woman should mourn for a dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days. She should not wear any coloured clothes, only simple dress. She should not apply kohl to her eyes, or use perfume, except for a little qust or izfaar (types of perfume), when she cleans herself after finishing her period.”
(Reported by Muslim, 2739)
Umm Habeebah bint Abi Sufyaan reported that when the news of her father’s death reached her, she called for some perfume and wiped it on her forearms, and said:
“I do not need it, but I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘It is not permitted for a woman who believes in Allaah and the Last Day to mourn for any dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days.
(Reported by al-Bukhaari, 4926)
Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him) reported that the Prophet (peace and blessings of Allaah be upon him) said:
“The woman whose husband has (recently) died should not wear clothes dyed with safflower or torn clothes, or dye her hair, or use kohl.”
(Reported by al-Nisaa’i, 3479, and others)
Zaynab bint Ka’b ibn ‘Ujrah reported that al-Furay’ah bint Maalik ibn Sinaan, the sister of Abu Sa’eed al-Khudri, told her that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him whether she should go back to her people among Banu Khudrah. Her husband had gone out in pursuit of some rebellious slaves of his, and when he caught up with them at the edge of al-Qadoom, they killed him. She said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) whether I should go back to my family, because my husband had not left me a place to live that belonged to him, or any money for provisions. The Messenger of Allaah (peace and blessings of Allaah be upon him) said yes, so I started to leave, and I had reached the hujurah (room) or the mosque, when the Messenger of Allaah (peace and blessings of Allaah be upon him) called me or told someone to call me. So I came back, and he asked me, ‘What did you say?’ I repeated the story I had told him about my husband. He said: ‘Stay in your house for the specified length of time.’ So I spent my ‘iddah there, four months and ten days. At the time of ‘Uthmaan, he sent word to me asking about this, so I told him, and he followed what I said and judged in accordance with it.” Muhammad ibn Bashshaar told us that Yahyaa ibn Sa’eed informed us that Sa’d ibn Ishaaq ibn Ka’b ibn ‘Ujrah informed us of something similar. Reported by al-Tirmidhi, who said: This is a saheeh hasan hadeeth. The majority of scholars among the Companions of the Prophet (peace and blessings of Allaah be upon him) and others followed this hadeeth and did not allow a widow to move out of her husband’s home until her ‘iddah was over.
(Sunan al-Tirmidhi, 1125)
On the basis of the texts quoted above, the scholars have defined the rules governing widows and described how the widow’s mourning should affect her life. These rules may be summed up as follows:
It is forbidden for the recently-widowed woman to use perfume, whether on her body or on her clothes
It is forbidden for the recently-widowed woman to adorn herself with things like henna or facial make-up, or to use kohl unnecessarily, or to use anything else that may make her beautiful and attractive to others.
It is forbidden for the recently-widowed woman to wear attractive clothes, such as clothes dyed with safflower or saffron, or other types of red dyes and colours that are used for adornment.
It is forbidden for the recently-widowed woman to wear jewellery.
It is forbidden for the recently-widowed woman to spend the night outside her own home, meaning the home of her deceased husband, except for some Islamically legitimate reason, such as her being afraid for her own safety, or being evicted by the landlord of rented premises, etc. If a recently-widowed woman needs to go out for medical treatment, to attend legal proceedings in court, to take exams in school, or to go shopping when she has no-one who can do this for her, then she should do these things during the day, so long as she comes back home to her husband’s house before maghrib (sunset).
She is forbidden to marry or draw up a marriage contract; even engagement is forbidden, unless it is merely hinted at and not stated clearly.
From the above, it is clear that Islam gives the husband immense rights. The wife should give up wearing adornments and perfume, and should stay in her husband’s home during this period because of those rights. These rules also pay attention to her psychological state at this time when she has lost her support. Even though these rules are so clear, many people have still fallen prey to many different kinds of bid’ah when it comes to mourning, so they forbid a woman to do things that are not forbidden in Islam, and they fabricate lies and introduce bid’ah into the religion of Allaah. Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“Some people may think and imagine that a recently widowed woman should not speak to anyone, or speak to anyone on the telephone, or have a bath more than once a week, or walk barefoot in her house, or go outside in the moonlight, or other such nonsense which has no basis. But in fact she is allowed to walk barefoot or with shoes in her house, to do whatever she needs to in her house, to cook food for herself and her guests, to walk in the moonlight on the roof or in the garden of her house, to take a bath whenever she wants, to speak to whomever she wants so long as it is decent talk, to shake hands with other women and with her mahram relatives (close relatives such as father, brother, etc.) – but not with non-mahrams, and to remove her headcovering so long as there are no non-mahrams present. She should not use henna, saffron or perfume, and she is not allowed to get engaged – a hint is permissible but not a clear statement. And Allaah is the source of strength.”
(Fataawaa Islamiyah, 3/316)
Shaykh ‘Abd-Allaah ibn Jibreen said: “Wearing black to mourn the deceased is a form of bid’ah, and the wives of the deceased only need to avoid fancy clothes, adornment, jewellery, makeup and perfume during the mourning period. Neglecting regular work during the mourning period is also a form of bid’ah. The recently widowed woman should still take care of cooking, cleaning, washing dishes, laundry, etc., and there is no sin invloved in doing so. And Allaah knows best.” (al-Lu’lu’ al-Makeen, 39)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said:
“Wearing special clothes to accept condolences is a form of bid’ah, in our opinion, because it could indicate that one is discontent with the decree of Allaah, may He be glorified.”
(Fataawaa al-Ta’ziyah, 38)
He also said:
“Wearing black as a sign of mourning is a false symbol that has no basis. At times of bereavement a person should do what is taught by Islam, which is to say: ‘Innaa Lillaahi wa innaa ilayhi raaji’oon. Allaahumma’jurni fi museebati wa’khluf li khayran minhaa (To Allaah we belong and unto Him is our return. O Allah, recompense me for my affliction and replace it for me with something better).’ As regards wearing some special clothing, such as wearing black and so on, this has no basis, and it is false and reprehensible conduct.”
(Fataawa Islamiyah, 3/313)
And Allaah knows best.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 2628
“And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e., they can marry). And Allaah is Well-Acquainted with what you do.”
[al-Baqarah 2:234]
“And those of you who die and leave behind wives should bequeath for their wives a year’s maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g., lawful marriage). And Allaah is All-Mighty, All-Wise.”
[al-Baqarah 2:240]
Umm ‘Atiyah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“No woman should mourn for a dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days. She should not wear any coloured clothes, only simple dress. She should not apply kohl to her eyes, or use perfume, except for a little qust or izfaar (types of perfume), when she cleans herself after finishing her period.”
(Reported by Muslim, 2739)
Umm Habeebah bint Abi Sufyaan reported that when the news of her father’s death reached her, she called for some perfume and wiped it on her forearms, and said:
“I do not need it, but I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘It is not permitted for a woman who believes in Allaah and the Last Day to mourn for any dead person for more than three days, except for a husband, (in which case the period of mourning is) four months and ten days.
(Reported by al-Bukhaari, 4926)
Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him) reported that the Prophet (peace and blessings of Allaah be upon him) said:
“The woman whose husband has (recently) died should not wear clothes dyed with safflower or torn clothes, or dye her hair, or use kohl.”
(Reported by al-Nisaa’i, 3479, and others)
Zaynab bint Ka’b ibn ‘Ujrah reported that al-Furay’ah bint Maalik ibn Sinaan, the sister of Abu Sa’eed al-Khudri, told her that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and asked him whether she should go back to her people among Banu Khudrah. Her husband had gone out in pursuit of some rebellious slaves of his, and when he caught up with them at the edge of al-Qadoom, they killed him. She said: “I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) whether I should go back to my family, because my husband had not left me a place to live that belonged to him, or any money for provisions. The Messenger of Allaah (peace and blessings of Allaah be upon him) said yes, so I started to leave, and I had reached the hujurah (room) or the mosque, when the Messenger of Allaah (peace and blessings of Allaah be upon him) called me or told someone to call me. So I came back, and he asked me, ‘What did you say?’ I repeated the story I had told him about my husband. He said: ‘Stay in your house for the specified length of time.’ So I spent my ‘iddah there, four months and ten days. At the time of ‘Uthmaan, he sent word to me asking about this, so I told him, and he followed what I said and judged in accordance with it.” Muhammad ibn Bashshaar told us that Yahyaa ibn Sa’eed informed us that Sa’d ibn Ishaaq ibn Ka’b ibn ‘Ujrah informed us of something similar. Reported by al-Tirmidhi, who said: This is a saheeh hasan hadeeth. The majority of scholars among the Companions of the Prophet (peace and blessings of Allaah be upon him) and others followed this hadeeth and did not allow a widow to move out of her husband’s home until her ‘iddah was over.
(Sunan al-Tirmidhi, 1125)
On the basis of the texts quoted above, the scholars have defined the rules governing widows and described how the widow’s mourning should affect her life. These rules may be summed up as follows:
It is forbidden for the recently-widowed woman to use perfume, whether on her body or on her clothes
It is forbidden for the recently-widowed woman to adorn herself with things like henna or facial make-up, or to use kohl unnecessarily, or to use anything else that may make her beautiful and attractive to others.
It is forbidden for the recently-widowed woman to wear attractive clothes, such as clothes dyed with safflower or saffron, or other types of red dyes and colours that are used for adornment.
It is forbidden for the recently-widowed woman to wear jewellery.
It is forbidden for the recently-widowed woman to spend the night outside her own home, meaning the home of her deceased husband, except for some Islamically legitimate reason, such as her being afraid for her own safety, or being evicted by the landlord of rented premises, etc. If a recently-widowed woman needs to go out for medical treatment, to attend legal proceedings in court, to take exams in school, or to go shopping when she has no-one who can do this for her, then she should do these things during the day, so long as she comes back home to her husband’s house before maghrib (sunset).
She is forbidden to marry or draw up a marriage contract; even engagement is forbidden, unless it is merely hinted at and not stated clearly.
From the above, it is clear that Islam gives the husband immense rights. The wife should give up wearing adornments and perfume, and should stay in her husband’s home during this period because of those rights. These rules also pay attention to her psychological state at this time when she has lost her support. Even though these rules are so clear, many people have still fallen prey to many different kinds of bid’ah when it comes to mourning, so they forbid a woman to do things that are not forbidden in Islam, and they fabricate lies and introduce bid’ah into the religion of Allaah. Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“Some people may think and imagine that a recently widowed woman should not speak to anyone, or speak to anyone on the telephone, or have a bath more than once a week, or walk barefoot in her house, or go outside in the moonlight, or other such nonsense which has no basis. But in fact she is allowed to walk barefoot or with shoes in her house, to do whatever she needs to in her house, to cook food for herself and her guests, to walk in the moonlight on the roof or in the garden of her house, to take a bath whenever she wants, to speak to whomever she wants so long as it is decent talk, to shake hands with other women and with her mahram relatives (close relatives such as father, brother, etc.) – but not with non-mahrams, and to remove her headcovering so long as there are no non-mahrams present. She should not use henna, saffron or perfume, and she is not allowed to get engaged – a hint is permissible but not a clear statement. And Allaah is the source of strength.”
(Fataawaa Islamiyah, 3/316)
Shaykh ‘Abd-Allaah ibn Jibreen said: “Wearing black to mourn the deceased is a form of bid’ah, and the wives of the deceased only need to avoid fancy clothes, adornment, jewellery, makeup and perfume during the mourning period. Neglecting regular work during the mourning period is also a form of bid’ah. The recently widowed woman should still take care of cooking, cleaning, washing dishes, laundry, etc., and there is no sin invloved in doing so. And Allaah knows best.” (al-Lu’lu’ al-Makeen, 39)
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said:
“Wearing special clothes to accept condolences is a form of bid’ah, in our opinion, because it could indicate that one is discontent with the decree of Allaah, may He be glorified.”
(Fataawaa al-Ta’ziyah, 38)
He also said:
“Wearing black as a sign of mourning is a false symbol that has no basis. At times of bereavement a person should do what is taught by Islam, which is to say: ‘Innaa Lillaahi wa innaa ilayhi raaji’oon. Allaahumma’jurni fi museebati wa’khluf li khayran minhaa (To Allaah we belong and unto Him is our return. O Allah, recompense me for my affliction and replace it for me with something better).’ As regards wearing some special clothing, such as wearing black and so on, this has no basis, and it is false and reprehensible conduct.”
(Fataawa Islamiyah, 3/313)
And Allaah knows best.
SOURCE:
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Fatwa no. 2628
Friday, August 12, 2011
What are the rights of the husband and what are the rights of the wife?
Islam has enjoined upon the husband duties towards his wife, and vice versa, and among these duties are some which are shared by both husband and wife.
We will mention – by the help of Allaah – some of the texts of the Qur’aan and Sunnah which have to do with the duties of the spouses towards one another, quoting also from the commentaries and views of the scholars.
Firstly:
The rights of the wife which are hers alone:
The wife has financial rights over her husband, which are the mahr (dowry), spending and accommodation.
And she has non-financial rights, such as fair division between co-wives, being treated in a decent and reasonable manner, and not being treated in a harmful way by her husband.
1. Financial rights
(a) The mahr (dowry). This is the money to which the wife is entitled from her husband when the marriage contract is completed or when the marriage is consummated. It is a right which the man is obliged to pay to the woman. Allaah says (interpretation of the meaning):
“And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart” [al-Nisaa’ 4:4]
The prescription of the mahr demonstrates the seriousness and importance of the marriage-contract, and is a token of respect and honour to the woman.
The mahr is not a condition or essential part of the marriage-contract, according to the majority of fuqahaa’; rather it is one of the consequences of the contract. If the marriage-contract is done without any mention of the mahr, it is still valid, according to the consensus of the majority, because Allaah says (interpretation of the meaning):
“There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal-money given by the husband to his wife at the time of marriage)” [al-Baqarah 2:236]
The fact that divorce is permitted before consummation of the marriage or before stipulating the mahr indicates that it is permissible not to stipulate the mahr in the marriage-contract.
If the mahr is stipulated, it becomes obligatory upon the husband; if it is not stipulated, then he must give the mahr that is given to women of similar status to his wife.
(b) Spending. The scholars of Islam are agreed that it is obligatory for husbands to spend on their wives, on the condition that the wife make herself available to her husband. If she refuses him or rebels, then she is not entitled to that spending.
The reason why it is obligatory to spend on her is that the woman is available only to her husband, because of the marriage contract, and she is not allowed to leave the marital home except with his permission. So he has to spend on her and provide for her, and this is in return for her making herself available to him for his pleasure.
What is meant by spending is providing what the wife needs of food and accommodation. She has the right to these things even if she is rich, because Allaah says (interpretation of the meaning):
“but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis” [al-Baqarah 2:233]
“Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allaah has given him” [al-Talaaq 65:7]
From the Sunnah:
The Prophet (peace and blessings of Allaah be upon him) said to Hind bint ‘Utbah – the wife of Abu Sufyaan – who had complained that he did not spend on her: “Take what is sufficient for you and your children, on a reasonable basis.”
It was narrated that ‘Aa’ishah said: “Hind bint ‘Utbah, the wife of Abu Sufyaan, entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, Abu Sufyaan is a stingy man who does not spend enough on me and my children, except for what I take from his wealth without his knowledge. Is there any sin on me for doing that?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Take from his wealth on a reasonable basis, only what is sufficient for you and your children.’” (Narrated by al-Bukhaari, 5049; Muslim, 1714)
It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon:
“Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218)
(c) Accommodation. This is also one of the wife’s rights, which means that her husband should prepare for her accommodation according to his means and ability. Allaah says (interpretation of the meaning):
“Lodge them (the divorced women) where you dwell, according to your means” [al-Talaaq 65:6]
2. Non-financial rights
(i) Fair treatment of co-wives. One of the rights that a wife has over her husband is that she and her co-wives should be treated equally, if the husband has other wives, with regard to nights spent with them, spending and clothing.
(ii) Kind treatment. The husband must have a good attitude towards his wife and be kind to her, and offer her everything that may soften her heart towards him, because Allaah says (interpretation of the meaning):
“and live with them honourably” [al-Nisaa’ 4:19]
“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” [al-Baqarah 2:228]
From the Sunnah:
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Be kind to women.’”(Narrated by al-Bukhaari, 3153; Muslim, 1468).
There follow examples of the kind treatment of the Prophet (peace and blessings of Allaah be upon him) towards his wives – for he is the best example:
1. It was narrated from Zaynab bint Abi Salamah that Umm Salamah said: “I got my menses when I was lying with the Prophet (peace and blessings of Allaah be upon him) under a single woollen sheet. I slipped away and put on the clothes I usually wore for menstruation. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘Have you got your menses?’ I said, ‘Yes.’ Then he called me and made me lie with him under the same sheet.”
She said: And she told me that the Prophet (peace and blessings of Allaah be upon him) used to kiss her when he was fasting, and the Prophet (peace and blessings of Allaah be upon him) and I used to do ghusl to cleanse ourselves from janaabah from one vessel.(Narrated by al-Bukhaari, 316; Muslim, 296)
2. It was narrated that ‘Urwah ibn al-Zubayr said: “ ‘Aa’ishah said: ‘By Allaah, I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) standing at the door of my apartment when the Abyssinians were playing with their spears in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him). He covered me with his cloak so that I could watch their games, then he stood there for my sake until I was the one who had had enough. So you should appreciate the fact that young girls like to have fun.’” (Narrated by al-Bukhaari, 443; Muslim, 892)
3. It was narrated from ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray sitting down; he would recite Qur’aan when he was sitting down, then when there were thirty or forty aayahs left, he would stand up and recite them standing up. Then he did rukoo’, then sujood; then he would do likewise in the second rak’ah. When he had finished his prayer, he would look, and if I was awake he would talk with me, and if I was asleep he would lie down.
(Narrated by al-Bukhaari, 1068)
(c) Not harming one’s wife.
This is one of the basic principles of Islam. Because harming others is haraam in the case of strangers, it is even more so in the case of harming one’s wife.
It was narrated from ‘Ubaadah ibn al-Saamit that the Messenger of Allaah (peace and blessings of Allaah be upon him) ruled, “There should be no harming nor reciprocating harm.” (Narrated by Ibn Maajah,, 2340)
This hadeeth was classed as saheeh by Imaam Ahmad, al-Haakim, Ibn al-Salaah and others. See Khalaasat al-Badr al-Muneer, 2/438.
Among the things to which the Lawgiver drew attention in this matter is the prohibition of hitting or beating in a severe manner.
It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon:
“Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218)
Secondly:
The husband’s rights over his wife.
The rights of the husband over his wife are among the greatest rights; indeed his rights over her are greater than her rights over him, because 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 [al-Baqarah 2:228]
al-Jassaas said: Allaah tells us in this aayah that each of the spouses has rights over the other, and that the husband has one particular right over his wife which she does not have over him.
Ibn al-‘Arabi said: this text states that he has some preference over her with regard to rights and duties of marriage.
These rights include:
(a) The obligation of obedience. Allaah has made the man a qawwaam (protector and maintainer) of the woman by commanding, directing and taking care of her, just as guardians take care of their charges, by virtue of the physical and mental faculties that Allaah has given only to men and the financial obligations that He has enjoined upon them. 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-Nisaa’ 4:34]
‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “Men are the protectors and maintainers of women” means, they are in charge of them, i.e., she should obey him in matters of obedience that Allaah has enjoined upon her, and obey him by treating his family well and taking care of his wealth. This was the view of Muqaatil, al-Saddi and al-Dahhaak.(Tafseer Ibn Katheer, 1/492)
(b) Making herself available to her husband. One of the rights that the husband has over his wife is that he should be able to enjoy her (physically). If he marries a woman and she is able to have intercourse, she is obliged to submit herself to him according to the contract, if he asks her. That is after he gives her the immediate mahr, and gives her some time – two or three days, if she asks for that – to sort herself out, because that is something that she needs, and because that is not too long and is customary.
If a wife refuses to respond to her husband’s request for intercourse, she has done something haraam and has committed a major sin, unless she has a valid shar’i excuse such as menses, obligatory fasting, sickness, etc.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When a man calls his wife to his bed and she refuses, and he went to sleep angry with her, the angels will curse her until morning.’” (Narrated by al-Bukhaari, 3065; Muslim, 1436)
(c) Not admitting anyone whom the husband dislikes. One of the rights that the husband has over his wife is that she should not permit anyone whom he dislikes to enter his house.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permitted for a woman to fast when her husband is present without his permission, or to admit anyone into his house without his permission. And whatever she spends (in charity) of his wealth without his consent, ….” (Narrated by al-Bukhaari, 4899; Muslim, 1026)
It was narrated from Sulaymaan ibn ‘Amr ibn al-Ahwas: my father told me that he was present at the Farewell Pilgrimage (Hujjat al-Wadaa’) with the Messenger of Allaah (peace and blessings of Allaah be upon him). He [the Prophet (peace and blessings of Allaah be upon him)] praised and glorified Allaah, then he preached a sermon and said: “Treat women kindly, for they are prisoners and you have no other power over them than that, if they are guilty of open lewdness, then refuse to share their beds, and hit them, but not severely. But if they return to obedience, (then) do not seek means (of annoyance) against them. You have rights over your women and your women have rights over you. Your rights over your women are that they should not let anyone whom you dislike sit on your bed and they should not let anyone whom you dislike enter your house. Their rights over you are that you should feed and clothe them well.”
(Narrated by al-Tirmidhi, 1163 – he said this is a saheeh hasan hadeeth. Also narrated by Ibn Maajah, 1851)
It was narrated that Jaabir said: [the Prophet] (peace and blessings of Allaah be upon him) said:
“Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218)
(d) Not going out of the house except with the husband’s permission. One of the rights of the husband over his wife is that she should not go out of the house except with his permission.
The Shaafa’is and Hanbalis said: she does not have the right to visit (even) her sick father except with the permission of her husband, and he has the right to prevent her from doing that… because obedience to the husband is obligatory, and it is not permitted to neglect an obligatory action for something that is not obligatory.
(e) Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey.
The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission.
The evidence that it is permissible to discipline one's wife includes the aayahs (interpretation of the meaning):
“As to those women on whose part you see ill‑conduct, admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if it is useful)” [al-Nisaa’ 4:34]
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” [al-Tahreem 66:6]
Ibn Katheer said:
Qutaadah said: you should command them to obey Allaah, and forbid them to disobey Allaah; you should be in charge of them in accordance with the command of Allaah, and instruct them to follow the commands of Allaah, and help them to do so. If you see any act of disobedience towards Allaah, then stop them from doing it and rebuke them for that.
This was also the view of al-Dahhaak and Muqaatil: that the duty of the Muslim is to teach his family, including his relatives and his slaves, that which Allaah has enjoined upon them and that which He has forbidden them. (Tafseer Ibn Katheer, 4/392)
(f) The wife serving her husband. There is a great deal of evidence (daleel) for this, some of which has been mentioned above.
Shaykh al-Islam Ibn Taymiyah said:
She is obliged to serve her husband according to what is reasonable among people of similar standing. That varies according to circumstances: the way in which a Bedouin woman serves (her husband) will not be like the way of a town-dweller, and the way of a strong woman will not be like the way of a weak woman. (al-Fataawa al-Kubraa, 4/561)
(g) Submitting herself to him. Once the conditions of the marriage-contract have been fulfilled and it is valid, then the woman is obliged to submit herself to her husband and allow him to enjoy her (physically), because once the contract is completed, he is allowed in return to enjoy her, and the wife is entitled to the compensation which is the mahr.
(h) The wife should treat her husband in a good manner, because 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” [al-Baqarah 2:228]
Al-Qurtubi said:
It was also narrated from him – i.e., Ibn ‘Abbaas – that this means: they have the right to good companionship and kind and reasonable treatment from their husbands just as they are obliged to obey the commands of their husbands.
And it was said that they have the right that their husbands should not harm them, and their husbands have a similar right over them. This was the view of al-Tabari.
Ibn Zayd said: You should fear Allaah concerning them just as they should fear Allaah concerning you.
The meanings are similar, and the aayah includes all of that in the rights and duties of marriage.(Tafseer al-Qurtubi, 3/123-124)
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islamqa, Fatwa no. 10680
We will mention – by the help of Allaah – some of the texts of the Qur’aan and Sunnah which have to do with the duties of the spouses towards one another, quoting also from the commentaries and views of the scholars.
Firstly:
The rights of the wife which are hers alone:
The wife has financial rights over her husband, which are the mahr (dowry), spending and accommodation.
And she has non-financial rights, such as fair division between co-wives, being treated in a decent and reasonable manner, and not being treated in a harmful way by her husband.
1. Financial rights
(a) The mahr (dowry). This is the money to which the wife is entitled from her husband when the marriage contract is completed or when the marriage is consummated. It is a right which the man is obliged to pay to the woman. Allaah says (interpretation of the meaning):
“And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart” [al-Nisaa’ 4:4]
The prescription of the mahr demonstrates the seriousness and importance of the marriage-contract, and is a token of respect and honour to the woman.
The mahr is not a condition or essential part of the marriage-contract, according to the majority of fuqahaa’; rather it is one of the consequences of the contract. If the marriage-contract is done without any mention of the mahr, it is still valid, according to the consensus of the majority, because Allaah says (interpretation of the meaning):
“There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal-money given by the husband to his wife at the time of marriage)” [al-Baqarah 2:236]
The fact that divorce is permitted before consummation of the marriage or before stipulating the mahr indicates that it is permissible not to stipulate the mahr in the marriage-contract.
If the mahr is stipulated, it becomes obligatory upon the husband; if it is not stipulated, then he must give the mahr that is given to women of similar status to his wife.
(b) Spending. The scholars of Islam are agreed that it is obligatory for husbands to spend on their wives, on the condition that the wife make herself available to her husband. If she refuses him or rebels, then she is not entitled to that spending.
The reason why it is obligatory to spend on her is that the woman is available only to her husband, because of the marriage contract, and she is not allowed to leave the marital home except with his permission. So he has to spend on her and provide for her, and this is in return for her making herself available to him for his pleasure.
What is meant by spending is providing what the wife needs of food and accommodation. She has the right to these things even if she is rich, because Allaah says (interpretation of the meaning):
“but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis” [al-Baqarah 2:233]
“Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allaah has given him” [al-Talaaq 65:7]
From the Sunnah:
The Prophet (peace and blessings of Allaah be upon him) said to Hind bint ‘Utbah – the wife of Abu Sufyaan – who had complained that he did not spend on her: “Take what is sufficient for you and your children, on a reasonable basis.”
It was narrated that ‘Aa’ishah said: “Hind bint ‘Utbah, the wife of Abu Sufyaan, entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, Abu Sufyaan is a stingy man who does not spend enough on me and my children, except for what I take from his wealth without his knowledge. Is there any sin on me for doing that?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Take from his wealth on a reasonable basis, only what is sufficient for you and your children.’” (Narrated by al-Bukhaari, 5049; Muslim, 1714)
It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon:
“Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218)
(c) Accommodation. This is also one of the wife’s rights, which means that her husband should prepare for her accommodation according to his means and ability. Allaah says (interpretation of the meaning):
“Lodge them (the divorced women) where you dwell, according to your means” [al-Talaaq 65:6]
2. Non-financial rights
(i) Fair treatment of co-wives. One of the rights that a wife has over her husband is that she and her co-wives should be treated equally, if the husband has other wives, with regard to nights spent with them, spending and clothing.
(ii) Kind treatment. The husband must have a good attitude towards his wife and be kind to her, and offer her everything that may soften her heart towards him, because Allaah says (interpretation of the meaning):
“and live with them honourably” [al-Nisaa’ 4:19]
“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” [al-Baqarah 2:228]
From the Sunnah:
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Be kind to women.’”(Narrated by al-Bukhaari, 3153; Muslim, 1468).
There follow examples of the kind treatment of the Prophet (peace and blessings of Allaah be upon him) towards his wives – for he is the best example:
1. It was narrated from Zaynab bint Abi Salamah that Umm Salamah said: “I got my menses when I was lying with the Prophet (peace and blessings of Allaah be upon him) under a single woollen sheet. I slipped away and put on the clothes I usually wore for menstruation. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘Have you got your menses?’ I said, ‘Yes.’ Then he called me and made me lie with him under the same sheet.”
She said: And she told me that the Prophet (peace and blessings of Allaah be upon him) used to kiss her when he was fasting, and the Prophet (peace and blessings of Allaah be upon him) and I used to do ghusl to cleanse ourselves from janaabah from one vessel.(Narrated by al-Bukhaari, 316; Muslim, 296)
2. It was narrated that ‘Urwah ibn al-Zubayr said: “ ‘Aa’ishah said: ‘By Allaah, I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) standing at the door of my apartment when the Abyssinians were playing with their spears in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him). He covered me with his cloak so that I could watch their games, then he stood there for my sake until I was the one who had had enough. So you should appreciate the fact that young girls like to have fun.’” (Narrated by al-Bukhaari, 443; Muslim, 892)
3. It was narrated from ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray sitting down; he would recite Qur’aan when he was sitting down, then when there were thirty or forty aayahs left, he would stand up and recite them standing up. Then he did rukoo’, then sujood; then he would do likewise in the second rak’ah. When he had finished his prayer, he would look, and if I was awake he would talk with me, and if I was asleep he would lie down.
(Narrated by al-Bukhaari, 1068)
(c) Not harming one’s wife.
This is one of the basic principles of Islam. Because harming others is haraam in the case of strangers, it is even more so in the case of harming one’s wife.
It was narrated from ‘Ubaadah ibn al-Saamit that the Messenger of Allaah (peace and blessings of Allaah be upon him) ruled, “There should be no harming nor reciprocating harm.” (Narrated by Ibn Maajah,, 2340)
This hadeeth was classed as saheeh by Imaam Ahmad, al-Haakim, Ibn al-Salaah and others. See Khalaasat al-Badr al-Muneer, 2/438.
Among the things to which the Lawgiver drew attention in this matter is the prohibition of hitting or beating in a severe manner.
It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon:
“Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218)
Secondly:
The husband’s rights over his wife.
The rights of the husband over his wife are among the greatest rights; indeed his rights over her are greater than her rights over him, because 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 [al-Baqarah 2:228]
al-Jassaas said: Allaah tells us in this aayah that each of the spouses has rights over the other, and that the husband has one particular right over his wife which she does not have over him.
Ibn al-‘Arabi said: this text states that he has some preference over her with regard to rights and duties of marriage.
These rights include:
(a) The obligation of obedience. Allaah has made the man a qawwaam (protector and maintainer) of the woman by commanding, directing and taking care of her, just as guardians take care of their charges, by virtue of the physical and mental faculties that Allaah has given only to men and the financial obligations that He has enjoined upon them. 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-Nisaa’ 4:34]
‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “Men are the protectors and maintainers of women” means, they are in charge of them, i.e., she should obey him in matters of obedience that Allaah has enjoined upon her, and obey him by treating his family well and taking care of his wealth. This was the view of Muqaatil, al-Saddi and al-Dahhaak.(Tafseer Ibn Katheer, 1/492)
(b) Making herself available to her husband. One of the rights that the husband has over his wife is that he should be able to enjoy her (physically). If he marries a woman and she is able to have intercourse, she is obliged to submit herself to him according to the contract, if he asks her. That is after he gives her the immediate mahr, and gives her some time – two or three days, if she asks for that – to sort herself out, because that is something that she needs, and because that is not too long and is customary.
If a wife refuses to respond to her husband’s request for intercourse, she has done something haraam and has committed a major sin, unless she has a valid shar’i excuse such as menses, obligatory fasting, sickness, etc.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When a man calls his wife to his bed and she refuses, and he went to sleep angry with her, the angels will curse her until morning.’” (Narrated by al-Bukhaari, 3065; Muslim, 1436)
(c) Not admitting anyone whom the husband dislikes. One of the rights that the husband has over his wife is that she should not permit anyone whom he dislikes to enter his house.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permitted for a woman to fast when her husband is present without his permission, or to admit anyone into his house without his permission. And whatever she spends (in charity) of his wealth without his consent, ….” (Narrated by al-Bukhaari, 4899; Muslim, 1026)
It was narrated from Sulaymaan ibn ‘Amr ibn al-Ahwas: my father told me that he was present at the Farewell Pilgrimage (Hujjat al-Wadaa’) with the Messenger of Allaah (peace and blessings of Allaah be upon him). He [the Prophet (peace and blessings of Allaah be upon him)] praised and glorified Allaah, then he preached a sermon and said: “Treat women kindly, for they are prisoners and you have no other power over them than that, if they are guilty of open lewdness, then refuse to share their beds, and hit them, but not severely. But if they return to obedience, (then) do not seek means (of annoyance) against them. You have rights over your women and your women have rights over you. Your rights over your women are that they should not let anyone whom you dislike sit on your bed and they should not let anyone whom you dislike enter your house. Their rights over you are that you should feed and clothe them well.”
(Narrated by al-Tirmidhi, 1163 – he said this is a saheeh hasan hadeeth. Also narrated by Ibn Maajah, 1851)
It was narrated that Jaabir said: [the Prophet] (peace and blessings of Allaah be upon him) said:
“Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218)
(d) Not going out of the house except with the husband’s permission. One of the rights of the husband over his wife is that she should not go out of the house except with his permission.
The Shaafa’is and Hanbalis said: she does not have the right to visit (even) her sick father except with the permission of her husband, and he has the right to prevent her from doing that… because obedience to the husband is obligatory, and it is not permitted to neglect an obligatory action for something that is not obligatory.
(e) Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey.
The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission.
The evidence that it is permissible to discipline one's wife includes the aayahs (interpretation of the meaning):
“As to those women on whose part you see ill‑conduct, admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if it is useful)” [al-Nisaa’ 4:34]
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” [al-Tahreem 66:6]
Ibn Katheer said:
Qutaadah said: you should command them to obey Allaah, and forbid them to disobey Allaah; you should be in charge of them in accordance with the command of Allaah, and instruct them to follow the commands of Allaah, and help them to do so. If you see any act of disobedience towards Allaah, then stop them from doing it and rebuke them for that.
This was also the view of al-Dahhaak and Muqaatil: that the duty of the Muslim is to teach his family, including his relatives and his slaves, that which Allaah has enjoined upon them and that which He has forbidden them. (Tafseer Ibn Katheer, 4/392)
(f) The wife serving her husband. There is a great deal of evidence (daleel) for this, some of which has been mentioned above.
Shaykh al-Islam Ibn Taymiyah said:
She is obliged to serve her husband according to what is reasonable among people of similar standing. That varies according to circumstances: the way in which a Bedouin woman serves (her husband) will not be like the way of a town-dweller, and the way of a strong woman will not be like the way of a weak woman. (al-Fataawa al-Kubraa, 4/561)
(g) Submitting herself to him. Once the conditions of the marriage-contract have been fulfilled and it is valid, then the woman is obliged to submit herself to her husband and allow him to enjoy her (physically), because once the contract is completed, he is allowed in return to enjoy her, and the wife is entitled to the compensation which is the mahr.
(h) The wife should treat her husband in a good manner, because 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” [al-Baqarah 2:228]
Al-Qurtubi said:
It was also narrated from him – i.e., Ibn ‘Abbaas – that this means: they have the right to good companionship and kind and reasonable treatment from their husbands just as they are obliged to obey the commands of their husbands.
And it was said that they have the right that their husbands should not harm them, and their husbands have a similar right over them. This was the view of al-Tabari.
Ibn Zayd said: You should fear Allaah concerning them just as they should fear Allaah concerning you.
The meanings are similar, and the aayah includes all of that in the rights and duties of marriage.(Tafseer al-Qurtubi, 3/123-124)
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
SOURCE:
Islamqa, Fatwa no. 10680
Sunday, June 12, 2011
Is it permissible for a menstruating woman to write Qur’aanic verses?
Answer:
Firstly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to recite Qur’aan without touching it.
Secondly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to write Qur’aanic verses, on the condition that she does not touch the letters, because the prohibition only has to do with touching the Mushaf, and writing is not touching.
It says in al-Jawharah al-Nayyirah, which is a Hanafi book (1/31):
It is makrooh for a person who is junub or a menstruating woman to write down Qur’aan if he or she touches the slate or chalk. But if he or she places it on the ground and writes without putting his or her hand on the written letters, it was nothing wrong with that. End quote.
It is permissible for one who is in a state of impurity, or even a dhimmi, to write it without touching it because the prohibition, as stated above, applies to touching it, and this is not touching.
End quote from Kashshaaf al-Qinaa‘, 1/135
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We are female students in the girls’ college and we have to memorise some Qur’aan. Sometimes the tests come during one’s menstrual period. Is it acceptable to write the soorah on a piece of paper and memorise it or not?
He replied:
It is permissible for the woman who is menstruating or bleeding following childbirth to recite Qur’aan according to the more correct of the two scholarly opinions… The same applies to the piece of paper on which Qur’aan is written if necessary.
End quote from Majmoo‘ Fataawa Ibn Baaz, 10/209
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to write some verses on the chalkboard without having wudoo’? What is the ruling on touching the chalkboard on which those verses are written?
He replied:
It is permissible to write Qur’aan without wudoo’ so long as one does not touch it. As for touching the chalkboard on which those verses are written, the Hanbali fuqaha’ say it is permissible for a boy to touch the slate on which verses have been written in the places that are free of writing, i.e., so long as his hand does not touch the letters – does the chalkboard come under this heading or not? In my view this is a matter for which there is no definite answer.
End quote from Fataawa Ibn ‘Uthaymeen, 11/214
And Allah knows best.
SOURCE:
Islam Q&A
Fatwa no. 161455
Firstly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to recite Qur’aan without touching it.
Secondly,
It is permissible for a menstruating woman, and also a woman who is bleeding following childbirth (nifaas) to write Qur’aanic verses, on the condition that she does not touch the letters, because the prohibition only has to do with touching the Mushaf, and writing is not touching.
It says in al-Jawharah al-Nayyirah, which is a Hanafi book (1/31):
It is makrooh for a person who is junub or a menstruating woman to write down Qur’aan if he or she touches the slate or chalk. But if he or she places it on the ground and writes without putting his or her hand on the written letters, it was nothing wrong with that. End quote.
It is permissible for one who is in a state of impurity, or even a dhimmi, to write it without touching it because the prohibition, as stated above, applies to touching it, and this is not touching.
End quote from Kashshaaf al-Qinaa‘, 1/135
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
We are female students in the girls’ college and we have to memorise some Qur’aan. Sometimes the tests come during one’s menstrual period. Is it acceptable to write the soorah on a piece of paper and memorise it or not?
He replied:
It is permissible for the woman who is menstruating or bleeding following childbirth to recite Qur’aan according to the more correct of the two scholarly opinions… The same applies to the piece of paper on which Qur’aan is written if necessary.
End quote from Majmoo‘ Fataawa Ibn Baaz, 10/209
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to write some verses on the chalkboard without having wudoo’? What is the ruling on touching the chalkboard on which those verses are written?
He replied:
It is permissible to write Qur’aan without wudoo’ so long as one does not touch it. As for touching the chalkboard on which those verses are written, the Hanbali fuqaha’ say it is permissible for a boy to touch the slate on which verses have been written in the places that are free of writing, i.e., so long as his hand does not touch the letters – does the chalkboard come under this heading or not? In my view this is a matter for which there is no definite answer.
End quote from Fataawa Ibn ‘Uthaymeen, 11/214
And Allah knows best.
SOURCE:
Islam Q&A
Fatwa no. 161455
Thursday, May 19, 2011
The Reward for Prayer
The Messenger of Allah (blessings and peace of Allah be upon him) said:
"The prayer offered in congregation is twenty five times more superior (in reward) to the prayer offered alone in one's house or in a business center, because if one performs ablution and does it perfectly, and then proceeds to the mosque with the sole intention of praying, then for each step which he takes towards the mosque, Allah upgrades him a degree in reward and (forgives) crosses out one sin till he enters the mosque. When he enters the mosque he is considered in prayer as long as he is waiting for the prayer and the angels keep on asking for Allah's forgiveness for him and they keep on saying: 'O Allah! Be Merciful to him, O Allah! Forgive him, as long as he keeps on sitting at his praying place and does not pass wind.
{Bukhari}
It is agreed upon that the above hadith only applies to men, because praying in jamaa’ah is obligatory for them.
As for women, it is stated a woman's prayer in her house, even if it is offered alone, is better and brings a greater reward than her prayer in the mosque, even if it is offered in congregation.
A woman's prayer offered at home is better, because of the marfoo’ hadeeth of Umm Salamah: “The best places of prayer for women are the innermost parts of their houses.” Narrated by Ahmad in al-Musnad, 6/297; classed as hasan by the editors of al-Musnad.
It was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
"A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." Narrated by Abu Dawood (570) and al-Tirmidhi (1173); classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1/136).
“In her house” refers to the room in which the woman is.
“in her courtyard” refers to the central part of the house to which all the doors open. It is like what people nowadays call the hallway.
“her bedroom” refers to a smaller room inside a larger room, where she keeps her precious belongings.
With regard to the virtue of praying in congregation in the mosque, this is only for men, because they are the ones who are commanded to go out to it, except for the Eid prayer, the reward of which is multiplied for women too, because they are commanded to go out to it. Hence Ibn Daqeeq al-‘Eid said:
"As women are encouraged to go out to the mosque, they should be equal with men (in reward) because the fact that men are mentioned with regard to the reward for actions is does not mean that the reward is limited to them in sharee’ah."
Thus,it is better for a womam to pray in her house for she will attain a reward greater than that for praying in the mosque, praise be to Allah. Except in the case for Eid prayer where it is better for her to pray at the Masjid.
Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”
Al-Haafiz said:
This shows that it is mustahabb for women to come out and attend the Eid prayers, whether they are young or not.
But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.
SOURCE:
Islamqa, Fatwa no. 12093, 122393, 90071, 49011
"The prayer offered in congregation is twenty five times more superior (in reward) to the prayer offered alone in one's house or in a business center, because if one performs ablution and does it perfectly, and then proceeds to the mosque with the sole intention of praying, then for each step which he takes towards the mosque, Allah upgrades him a degree in reward and (forgives) crosses out one sin till he enters the mosque. When he enters the mosque he is considered in prayer as long as he is waiting for the prayer and the angels keep on asking for Allah's forgiveness for him and they keep on saying: 'O Allah! Be Merciful to him, O Allah! Forgive him, as long as he keeps on sitting at his praying place and does not pass wind.
{Bukhari}
It is agreed upon that the above hadith only applies to men, because praying in jamaa’ah is obligatory for them.
As for women, it is stated a woman's prayer in her house, even if it is offered alone, is better and brings a greater reward than her prayer in the mosque, even if it is offered in congregation.
A woman's prayer offered at home is better, because of the marfoo’ hadeeth of Umm Salamah: “The best places of prayer for women are the innermost parts of their houses.” Narrated by Ahmad in al-Musnad, 6/297; classed as hasan by the editors of al-Musnad.
It was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
"A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." Narrated by Abu Dawood (570) and al-Tirmidhi (1173); classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1/136).
“In her house” refers to the room in which the woman is.
“in her courtyard” refers to the central part of the house to which all the doors open. It is like what people nowadays call the hallway.
“her bedroom” refers to a smaller room inside a larger room, where she keeps her precious belongings.
With regard to the virtue of praying in congregation in the mosque, this is only for men, because they are the ones who are commanded to go out to it, except for the Eid prayer, the reward of which is multiplied for women too, because they are commanded to go out to it. Hence Ibn Daqeeq al-‘Eid said:
"As women are encouraged to go out to the mosque, they should be equal with men (in reward) because the fact that men are mentioned with regard to the reward for actions is does not mean that the reward is limited to them in sharee’ah."
Thus,it is better for a womam to pray in her house for she will attain a reward greater than that for praying in the mosque, praise be to Allah. Except in the case for Eid prayer where it is better for her to pray at the Masjid.
Al-Bukhaari (324) and Muslim (890) narrated that Umm ‘Atiyyah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to bring them (women) out on (Eid) al-Fitr and (Eid) al-Adha, and to bring out adolescent girls, menstruating women and virgins, but the menstruating women were to stay away from the prayer, but were to witness goodness and the gathering of the Muslims. I said: “O Messenger of Allaah, what if one of us does not have a jilbaab?” He said: “Let her sister lend her a jilbab.”
Al-Haafiz said:
This shows that it is mustahabb for women to come out and attend the Eid prayers, whether they are young or not.
But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.
SOURCE:
Islamqa, Fatwa no. 12093, 122393, 90071, 49011
Friday, September 11, 2009
MISCONCEPTION: Islam oppresses women
The image of the typical Muslim woman wearing the veil and forced to stay home is all too common in most people’s thoughts. Although some Muslim countries may have laws that oppress women, this should not be seen as coming from Islam. Many of these countries do not rule by any kind of Shariah (Islamic law) and introduce their own cultural standpoints on the issue of gender equity.
Islam on the other hand gives men and women different roles and equity between the two as laid down in the Quran and the example of the Prophet. Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage gift is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's. Both men and women are expected to dress in a way that is modest and dignified.
Violence of any kind towards women and forcing them against their will for anything is not allowed. A Muslim marriage is a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. Divorce is not
common, although it is acceptable as a last resort.
According to Islam, a Muslim woman cannot be forced to marry against her will: her parents may simply suggest young men they think may be suitable. The Prophet Muhammad (peace be upon him) said: "The most perfect in faith amongst believers is he who is best in manner and kindest to his wife."
SOURCE:
http://www.discoverislamaustralia.com/
"Common Misconceptions"
Islam on the other hand gives men and women different roles and equity between the two as laid down in the Quran and the example of the Prophet. Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage gift is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's. Both men and women are expected to dress in a way that is modest and dignified.
Violence of any kind towards women and forcing them against their will for anything is not allowed. A Muslim marriage is a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. Divorce is not
common, although it is acceptable as a last resort.
According to Islam, a Muslim woman cannot be forced to marry against her will: her parents may simply suggest young men they think may be suitable. The Prophet Muhammad (peace be upon him) said: "The most perfect in faith amongst believers is he who is best in manner and kindest to his wife."
SOURCE:
http://www.discoverislamaustralia.com/
"Common Misconceptions"
Friday, September 4, 2009
81 ways to win your wife’s love
IN today’s life of hustle and bustle, the family unit is becoming fragile by the day. Divorces are on the rise, and Muslims can no longer claim, as justifiably as before, that divorce is rare among Muslims or even much less than incidents of divorce among non-Muslims. The article, originally contributed by several bloggers and readers on MuslimMatters. org, is divided in two parts and will list out ways to keep up your spouse’s love.
Here’s how you can keep up your wife’s love:
1. Make her feel secure, don’t threaten her with divorce.
2. Give sincere Salaams.
3. Treat her gently, like a fragile vessel.
4. Advise in private, at the best time, in the best way and atmosphere.
5. Be generous with her.
6. Warm the seat for her, you will warm her heart.
7. Avoid anger, be in Wudhu at all times.
8. Look good and smell great for your wife.
9. Don’t be rigid or harsh-hearted or you will be broken.
10. Be a good listener.
11. Yes for flattery. No for arguing.
12. Call your wife with the best names, cute nicknames, and names she loves to hear.
13. A pleasant surprise.
14. Preserve and guard the tongue.
15. Expect, accept, and overlook her shortcomings.
16. Give sincere compliments.
17. Encourage her to keep good relations with her family.
18. Speak of the topic of her interest.
19. Express to her relatives, how wonderful she is.
20. Give each other gifts.
21. Get rid of routine, surprise her.
22. Have a good opinion of each other.
23. Have good manners, overlook small things, don’t nitpick.
24. Add a drop of patience, increase during pregnancy, menses.
25. Expect and respect her jealously.
26. Be humble.
27. Sacrifice your happiness for hers.
28. Help at home, with housework.
29. Help her love your relatives, but don’t try to force her.
30. Let her know that she is the ideal wife for you.
31. Remember your wife in Du’a.
32. Leave the past for Allah, don’t dwell on, dig into, or bring it up.
33. Don’t act as if you are doing her a favor by working or providing, Allah is the Provider, the husband is the carrier of the sustenance to the family.
34. Take Shaitan as your enemy, not your wife.
35. Put food in your wife’s mouth.
36. Treat your wife like she is the most precious pearl that you want to protect.
37. Show her your smile.
38. Don’t ignore the small things, deal with them before they be come big.
39. Avoid being harsh-hearted.
40. Respect and show that you appreciate her thinking.
41. Help her to find and build her inner strengths and skills.
42. Respect that she might not be in mood for intimacy, stay within Halaal boundaries.
43. Help her take care of the children.
44. Give her gifts with your tongue, be an artist with your compliments.
45. Sit down and eat meals together.
46. Let her know that you will be traveling or returning from travel, give her sufficient notice.
47. Don’t leave home in anger.
48. Maintain the secrecy and privacy of the home.
49. Encourage each other in worship.
50. Respect and fulfill her rights upon you.
51. Live with her in kindness, goodness, fairness in good and bad times.
52. Kiss your wife, foreplay, don’t jump on her like a bull.
53. Keep disputes between the two of you, don’t take it outside.
54. Show care for her health and well-being.
55. Remember you are not always right or perfect yourself.
56. Share your happiness and sadness with her.
57. Have mercy for her weaknesses.
58. Be a firm support for her to lean on.
59. Accept her as is, she is a package deal.
60. Have a good intention for her.
61. Cook a dish for her.
62. Designate a nice, clean, spacious area in your home for the two of you to pray at night whenever you can.
63. Women love flowers. Make a trail of them on the floor leading to the gift you made for her.
64. Give her a nice massage when she least expects it.
65. Send your wife a text message out of the blue with a message of love.
66. Send your wife an email without a reason.
67. Go out on a date or a get-away for the weekend in a nice location, preferably without kids.
68. Do something for your wife’s family, whether it is a gift, or a chat with her teen brother who needs mentoring, or whatever. It will get you lots of brownie points.
69. Do not keep reminding and demanding your rights all the time.
70. Shop groceries for her and call her from the store and ask her what she needs for the home, for herself or for her to give to people as gifts.
71. Ask her if she would like to invite her female friends over for ladies only get together and arrange for the dinner.
72. Ask her to send gifts to her parents and siblings.
73. Help her parents pay off debt. Send her poor relatives some money.
74. Write love notes or poems and place them in the book she’s been reading.
75. If she tells you something she had just learned from the Qur’an or Hadith, do not dismiss her or ridicule her effort, instead listen to her and take her word.
76. Plant her a kitchen garden with all kind of herbs she needs for cooking.
77. Adopt a kitten for her if she likes.
78. Update her PC or laptop with a new one or get her a new mobile phone.
79. Learn to do a special massage technique and surprise her with your new expertise.
80. Teach your children to respect and honor their mother.
81. Be humorous with her when she makes a mistake in the kitchen (like when she put too much salt or burnt her baking).
SOURCE:
Islamic_Group
Here’s how you can keep up your wife’s love:
1. Make her feel secure, don’t threaten her with divorce.
2. Give sincere Salaams.
3. Treat her gently, like a fragile vessel.
4. Advise in private, at the best time, in the best way and atmosphere.
5. Be generous with her.
6. Warm the seat for her, you will warm her heart.
7. Avoid anger, be in Wudhu at all times.
8. Look good and smell great for your wife.
9. Don’t be rigid or harsh-hearted or you will be broken.
10. Be a good listener.
11. Yes for flattery. No for arguing.
12. Call your wife with the best names, cute nicknames, and names she loves to hear.
13. A pleasant surprise.
14. Preserve and guard the tongue.
15. Expect, accept, and overlook her shortcomings.
16. Give sincere compliments.
17. Encourage her to keep good relations with her family.
18. Speak of the topic of her interest.
19. Express to her relatives, how wonderful she is.
20. Give each other gifts.
21. Get rid of routine, surprise her.
22. Have a good opinion of each other.
23. Have good manners, overlook small things, don’t nitpick.
24. Add a drop of patience, increase during pregnancy, menses.
25. Expect and respect her jealously.
26. Be humble.
27. Sacrifice your happiness for hers.
28. Help at home, with housework.
29. Help her love your relatives, but don’t try to force her.
30. Let her know that she is the ideal wife for you.
31. Remember your wife in Du’a.
32. Leave the past for Allah, don’t dwell on, dig into, or bring it up.
33. Don’t act as if you are doing her a favor by working or providing, Allah is the Provider, the husband is the carrier of the sustenance to the family.
34. Take Shaitan as your enemy, not your wife.
35. Put food in your wife’s mouth.
36. Treat your wife like she is the most precious pearl that you want to protect.
37. Show her your smile.
38. Don’t ignore the small things, deal with them before they be come big.
39. Avoid being harsh-hearted.
40. Respect and show that you appreciate her thinking.
41. Help her to find and build her inner strengths and skills.
42. Respect that she might not be in mood for intimacy, stay within Halaal boundaries.
43. Help her take care of the children.
44. Give her gifts with your tongue, be an artist with your compliments.
45. Sit down and eat meals together.
46. Let her know that you will be traveling or returning from travel, give her sufficient notice.
47. Don’t leave home in anger.
48. Maintain the secrecy and privacy of the home.
49. Encourage each other in worship.
50. Respect and fulfill her rights upon you.
51. Live with her in kindness, goodness, fairness in good and bad times.
52. Kiss your wife, foreplay, don’t jump on her like a bull.
53. Keep disputes between the two of you, don’t take it outside.
54. Show care for her health and well-being.
55. Remember you are not always right or perfect yourself.
56. Share your happiness and sadness with her.
57. Have mercy for her weaknesses.
58. Be a firm support for her to lean on.
59. Accept her as is, she is a package deal.
60. Have a good intention for her.
61. Cook a dish for her.
62. Designate a nice, clean, spacious area in your home for the two of you to pray at night whenever you can.
63. Women love flowers. Make a trail of them on the floor leading to the gift you made for her.
64. Give her a nice massage when she least expects it.
65. Send your wife a text message out of the blue with a message of love.
66. Send your wife an email without a reason.
67. Go out on a date or a get-away for the weekend in a nice location, preferably without kids.
68. Do something for your wife’s family, whether it is a gift, or a chat with her teen brother who needs mentoring, or whatever. It will get you lots of brownie points.
69. Do not keep reminding and demanding your rights all the time.
70. Shop groceries for her and call her from the store and ask her what she needs for the home, for herself or for her to give to people as gifts.
71. Ask her if she would like to invite her female friends over for ladies only get together and arrange for the dinner.
72. Ask her to send gifts to her parents and siblings.
73. Help her parents pay off debt. Send her poor relatives some money.
74. Write love notes or poems and place them in the book she’s been reading.
75. If she tells you something she had just learned from the Qur’an or Hadith, do not dismiss her or ridicule her effort, instead listen to her and take her word.
76. Plant her a kitchen garden with all kind of herbs she needs for cooking.
77. Adopt a kitten for her if she likes.
78. Update her PC or laptop with a new one or get her a new mobile phone.
79. Learn to do a special massage technique and surprise her with your new expertise.
80. Teach your children to respect and honor their mother.
81. Be humorous with her when she makes a mistake in the kitchen (like when she put too much salt or burnt her baking).
SOURCE:
Islamic_Group
Saturday, August 22, 2009
Laws Relating to the Woman in Menses (PART 2)
Regarding Yellowish and Brownish Discharges
If during the normal period, yellowish or brownish discharges occur, the woman must consider these as part of her menstruation, and therefore, the laws regarding menses (Laws Relating to Woman in Menses [Part 1]) apply to them.
If these discharges occur outside the normal period, then she should not consider them to be menstruation, and should instead consider herself to still be in a state of purity.
How does a woman know her menstruation has ended?
The end of the menstruation is shown by the end of the flow of blood, which can be recognized in two ways:
i. The flow of white discharge. This is a white discharge resembling whitewash, and it normally flows after the menstruation. Its color changes according to the differences in the conditions of women.
ii. The drying of the vagina. She finds that out by inserting a piece of cotton into her private part, and it comes out dry – without any sign of blood, or yellowish or brownish discharge.
What does a woman do at the end of her menses?
At the end of her menstruation the woman must perform a ritual cleansing – which involves washing her entire body with the intention of purifying herself. The Prophet (peace be upon him) said:
‘And if your menstruation occurs then leave prayer, and when it ends, wash yourself and resume praying.’
[Bukhaari]
The method of cleansing (Ghusl):
The woman makes the intention of removing the impurity, or purifying herself to perform the prayer and similar acts of worship. Then she should say, ‘Bismillah’ (in the name of Allah). She should then pour water over her entire body, and wet the roots of her hair with it, although if she has had it tied, it is not necessary to undo it; she merely wets it with the water. It is also permissible (allowed) if she uses Sidr (the leaves of the lotus tree) or some other form of cleansing agent. It is also mustahab (preferred) for her to use a piece of cotton scented with musk or other perfume to apply to her vagina after washing. This is proved by the order the Prophet (peace be upon him) gave to Asmaa to do so.
[Muslim]
IMPORTANT NOTE:
If the menstruating woman or the woman in lochia (bleeding after childbirth) becomes pure from the bleeding before the setting of the sun, then she must pray the Zuhr and Asr prayers of that day. If she becomes pure before the Fajr prayer, then she should pray the Magrib and Esha prayers of that night.
The times of both prayers is combined in times of necessity (a similar e.g. is during traveling prayers are combined), so if she becomes pure at the end of the day, then the time of Zuhr in her case still remains and so she must pray it before Asr. If she becomes pure at the end of the night then the time of Magrib for her still remains, so she must pray it before Esha.
If the time of prayer comes, and she menstruates or starts discharging lochia after childbirth before she is able to pray, then the strongest opinion is that she does not have to make up that prayer.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
If during the normal period, yellowish or brownish discharges occur, the woman must consider these as part of her menstruation, and therefore, the laws regarding menses (Laws Relating to Woman in Menses [Part 1]) apply to them.
If these discharges occur outside the normal period, then she should not consider them to be menstruation, and should instead consider herself to still be in a state of purity.
How does a woman know her menstruation has ended?
The end of the menstruation is shown by the end of the flow of blood, which can be recognized in two ways:
i. The flow of white discharge. This is a white discharge resembling whitewash, and it normally flows after the menstruation. Its color changes according to the differences in the conditions of women.
ii. The drying of the vagina. She finds that out by inserting a piece of cotton into her private part, and it comes out dry – without any sign of blood, or yellowish or brownish discharge.
What does a woman do at the end of her menses?
At the end of her menstruation the woman must perform a ritual cleansing – which involves washing her entire body with the intention of purifying herself. The Prophet (peace be upon him) said:
‘And if your menstruation occurs then leave prayer, and when it ends, wash yourself and resume praying.’
[Bukhaari]
The method of cleansing (Ghusl):
The woman makes the intention of removing the impurity, or purifying herself to perform the prayer and similar acts of worship. Then she should say, ‘Bismillah’ (in the name of Allah). She should then pour water over her entire body, and wet the roots of her hair with it, although if she has had it tied, it is not necessary to undo it; she merely wets it with the water. It is also permissible (allowed) if she uses Sidr (the leaves of the lotus tree) or some other form of cleansing agent. It is also mustahab (preferred) for her to use a piece of cotton scented with musk or other perfume to apply to her vagina after washing. This is proved by the order the Prophet (peace be upon him) gave to Asmaa to do so.
[Muslim]
IMPORTANT NOTE:
If the menstruating woman or the woman in lochia (bleeding after childbirth) becomes pure from the bleeding before the setting of the sun, then she must pray the Zuhr and Asr prayers of that day. If she becomes pure before the Fajr prayer, then she should pray the Magrib and Esha prayers of that night.
The times of both prayers is combined in times of necessity (a similar e.g. is during traveling prayers are combined), so if she becomes pure at the end of the day, then the time of Zuhr in her case still remains and so she must pray it before Asr. If she becomes pure at the end of the night then the time of Magrib for her still remains, so she must pray it before Esha.
If the time of prayer comes, and she menstruates or starts discharging lochia after childbirth before she is able to pray, then the strongest opinion is that she does not have to make up that prayer.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
THE IDEAL MUSLIMAH: She Worships Allah
It is no surprise that the true Muslim woman sincerely worships her Rabb, because she knows that she is grateful to observe all the commandments that Allah has enjoined upon every Muslim, male or female. So she carries out her Islamic duties properly, without making excuses or compromises, or being careless.
She Regularly Prays Five Times a Day
She offers each of the five daily prayers at its appointed time, and does not let house work or her duties as a wife and mother prevent her from doing so. Prayer is the pillar of the religion – whoever establishes prayer establishes faith, and whoever ignores prayer destroys the faith. Prayer is the best and most noble of deeds, as the Prophet (sallallahu alayhi wasallam) explained in the Hadith narrated by Abdullah ibn Masud (may Allah be pleased with him):
“I asked the Messenger of Allah (sallallahu alayhi wasallam): What deed is most beloved by Allah? He said, ‘To offer each prayer as soon as it is due.’ I asked him, ‘Then what?’ He said, ‘Treating one’s parents with mercy and respect.’ I asked him, ‘Then what?’ He said, ‘Jihad (fighting) for the sake of Allah.’”
Prayer is the link between the slave and his Rabb. It is the rich source from which a person gains strength, faithfulness, forgiveness and happiness, and it is a means of cleansing the stain of his or her sins: Abu Hurayrah (May Allah be pleased with him) narrated:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him?’ The people said: ‘There would be no trace of dirt on him.’ He said: ‘This is like the five daily prayers, through which Allah erases sins.’”
Jabir (May Allah be pleased with him) said that the Messenger of Allah (sallallahu alayhi wasallam) said:
‘The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times every day.’
Prayer is a mercy, which Allah has given upon His slaves; they seek its shade five times a day and praise their Rabb, glorifying Him, asking for His help and seeking His mercy, guidance and forgiveness. Thus prayer becomes a means of purification for those who pray, men and women alike, cleansing them from their sins. Uthman ibn Affan (May Allah be pleased with him) said:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘There is no Muslim person who, when the time for prayer comes, performs wudu properly, concentrates on his prayer and bows correctly, but the prayer will be an expiation (apology) for the sins committed prior to it, so long as no major sin has been committed. This is the case until the end of time.’”
There are very many Hadiths which speak of the importance of Salah and the blessings it brings to the men and women who pray, and the many benefits that they may obtain, every time they stand before Allah in an attitude of humility (modesty) and repentance (regret).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
She Regularly Prays Five Times a Day
She offers each of the five daily prayers at its appointed time, and does not let house work or her duties as a wife and mother prevent her from doing so. Prayer is the pillar of the religion – whoever establishes prayer establishes faith, and whoever ignores prayer destroys the faith. Prayer is the best and most noble of deeds, as the Prophet (sallallahu alayhi wasallam) explained in the Hadith narrated by Abdullah ibn Masud (may Allah be pleased with him):
“I asked the Messenger of Allah (sallallahu alayhi wasallam): What deed is most beloved by Allah? He said, ‘To offer each prayer as soon as it is due.’ I asked him, ‘Then what?’ He said, ‘Treating one’s parents with mercy and respect.’ I asked him, ‘Then what?’ He said, ‘Jihad (fighting) for the sake of Allah.’”
Prayer is the link between the slave and his Rabb. It is the rich source from which a person gains strength, faithfulness, forgiveness and happiness, and it is a means of cleansing the stain of his or her sins: Abu Hurayrah (May Allah be pleased with him) narrated:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘What would you think if there were a river running by the door of any of you, and he bathed in it five times every day, would any trace of dirt be left on him?’ The people said: ‘There would be no trace of dirt on him.’ He said: ‘This is like the five daily prayers, through which Allah erases sins.’”
Jabir (May Allah be pleased with him) said that the Messenger of Allah (sallallahu alayhi wasallam) said:
‘The five daily prayers are like a deep river flowing by the door of any of you, in which he bathes five times every day.’
Prayer is a mercy, which Allah has given upon His slaves; they seek its shade five times a day and praise their Rabb, glorifying Him, asking for His help and seeking His mercy, guidance and forgiveness. Thus prayer becomes a means of purification for those who pray, men and women alike, cleansing them from their sins. Uthman ibn Affan (May Allah be pleased with him) said:
“I heard the Messenger of Allah (sallallahu alayhi wasallam) say: ‘There is no Muslim person who, when the time for prayer comes, performs wudu properly, concentrates on his prayer and bows correctly, but the prayer will be an expiation (apology) for the sins committed prior to it, so long as no major sin has been committed. This is the case until the end of time.’”
There are very many Hadiths which speak of the importance of Salah and the blessings it brings to the men and women who pray, and the many benefits that they may obtain, every time they stand before Allah in an attitude of humility (modesty) and repentance (regret).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
Laws Relating to the Woman in Menses (PART 1)
1. It is haraam to have sexual intercourse with a woman while she is menstruating. Allah says:
“They ask you concerning menstruation. Say it is filth, so keep away from women during their menses, and do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you (approach them in any manner as long as it is in the vagina). Allah loves those who turn unto Him in repentance, and loves those who purify and clean themselves.”
[Al-Baqara:222]
This prohibition continues until the blood of the menstruation stops and she takes her ritual bath. Allah says:
“And do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you.”
It is permissible for a husband to have sexual pleasure with her as long as he does not have sex with her. This is because of the Prophet (peace be upon him) said, ‘Do everything except have sex with her.’
[Narrated by Muslim]
2. The menstruating woman must not fast or perform prayers during the time of her menstruation – she is not permitted to do these things, and if she does it is not valid.
Once the woman has finished her period and has purified herself, she must make up the days of fasting that she missed, although she does not make up her prayer.
This is proved by the statement of Aisha (may Allah be pleased with her),
‘When we use to menstruate during the time of the Messenger of Allah (peace be upon him), we were ordered to make up our fasts and we were not ordered to make up our prayers.’
[Bukhaari & Muslim]
The difference between the two, and Allah knows best, the prayer is performed regularly, the woman would face difficulty and hardships if she had to make up the prayers she missed, unlike fasting which is obligatory (compulsory) less frequently.
3. The menstruating woman is not allowed to touch the Quran, unless it has a cover on it. Allah says:
“Which the (Quran) none can touch but the purified ones.”
[Al-Waqi’ah:79]
As for the ruling regarding reading the Quran without touching Mushaf, the Scholars have differed, although the safest opinion is that she should not read the Quran unless it be out of necessity, for example, if she fears she will forget some verses, and Allah knows best.
4. It is haraam for a menstruating women to perform tawaaf around the house of Allah (the Ka’ba). The Prophet (peace be upon him) said to Aisha (may Allah be pleased with her),
‘Do everything the pilgrim does, but do not perform tawaaf of the House until you have purified yourself.’
[Bukhaari & Muslim]
5. It is haraam for the menstruation women to stay in the Masjid. The Prophet (peace be upon him) said:
‘Surely, I do not permit the Masjid for the menstruating woman or the one who is in janaba (unclean from sexual intercourse).’
[Abu Dawud]
It is permissible (allowed) for her to pass through the Masjid. Aisha (may Allah be pleased with her) said:
‘The Messenger of Allah said: Give me the mat which is in the Masjid,” So I replied, “I am menstruating.” He said: “Your menses is not in your hand.’”
[Bukhaari]
There is no harm if the menstruating woman says Islamic invocations, including the glorification of Allah, praising Allah and supplications (dua). There is also no harm if she reads books of Islamic knowledge, including Tafseer, Hadeeth and Fiqh.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
“They ask you concerning menstruation. Say it is filth, so keep away from women during their menses, and do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you (approach them in any manner as long as it is in the vagina). Allah loves those who turn unto Him in repentance, and loves those who purify and clean themselves.”
[Al-Baqara:222]
This prohibition continues until the blood of the menstruation stops and she takes her ritual bath. Allah says:
“And do not go unto them until they are clean (from menses). And when they have purified themselves, then approach them as Allah has ordained for you.”
It is permissible for a husband to have sexual pleasure with her as long as he does not have sex with her. This is because of the Prophet (peace be upon him) said, ‘Do everything except have sex with her.’
[Narrated by Muslim]
2. The menstruating woman must not fast or perform prayers during the time of her menstruation – she is not permitted to do these things, and if she does it is not valid.
Once the woman has finished her period and has purified herself, she must make up the days of fasting that she missed, although she does not make up her prayer.
This is proved by the statement of Aisha (may Allah be pleased with her),
‘When we use to menstruate during the time of the Messenger of Allah (peace be upon him), we were ordered to make up our fasts and we were not ordered to make up our prayers.’
[Bukhaari & Muslim]
The difference between the two, and Allah knows best, the prayer is performed regularly, the woman would face difficulty and hardships if she had to make up the prayers she missed, unlike fasting which is obligatory (compulsory) less frequently.
3. The menstruating woman is not allowed to touch the Quran, unless it has a cover on it. Allah says:
“Which the (Quran) none can touch but the purified ones.”
[Al-Waqi’ah:79]
As for the ruling regarding reading the Quran without touching Mushaf, the Scholars have differed, although the safest opinion is that she should not read the Quran unless it be out of necessity, for example, if she fears she will forget some verses, and Allah knows best.
4. It is haraam for a menstruating women to perform tawaaf around the house of Allah (the Ka’ba). The Prophet (peace be upon him) said to Aisha (may Allah be pleased with her),
‘Do everything the pilgrim does, but do not perform tawaaf of the House until you have purified yourself.’
[Bukhaari & Muslim]
5. It is haraam for the menstruation women to stay in the Masjid. The Prophet (peace be upon him) said:
‘Surely, I do not permit the Masjid for the menstruating woman or the one who is in janaba (unclean from sexual intercourse).’
[Abu Dawud]
It is permissible (allowed) for her to pass through the Masjid. Aisha (may Allah be pleased with her) said:
‘The Messenger of Allah said: Give me the mat which is in the Masjid,” So I replied, “I am menstruating.” He said: “Your menses is not in your hand.’”
[Bukhaari]
There is no harm if the menstruating woman says Islamic invocations, including the glorification of Allah, praising Allah and supplications (dua). There is also no harm if she reads books of Islamic knowledge, including Tafseer, Hadeeth and Fiqh.
SOURCE:
Al-Fauzan, S. F. (Dr.). 2001. Rulings Pertaining To Muslim Women. Ministry of Islamic Affairs, Saudi Arabia.
Thursday, August 20, 2009
Night Prayer during Ramadhan (Al-Qiyaam or Taraweeh)
Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to encourage us to pray at night in Ramadan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allah (peace and blessings of Allah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allah be pleased with him), until the beginning of the khilaafah of Umar (may Allah be pleased with him).”
Amr ibn Murrah al-Juhani said: “A man from Qudaaah came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah! What do you think if I testify that there is no god except Allah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadan), and pray at night in Ramadan, and pay zakaah?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to catch it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 According to the most correct opinion, it is the twenty-seventh night of Ramadan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying and it was said to him that Abd-Allaah ibn Masood said: ‘Whoever follows the Sunnah will catch Laylat al-Qadr! Ubayy (may Allah be pleased with him) said: ‘May Allah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadan he was swearing without a doubt and by Allah, I do know which night it is. It is the night in which the Messenger of Allah (peace and blessings of Allah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allah be upon him).
(Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allah be upon him) did himself and explained its virtues. Abu Dharr (may Allah be pleased with him) said: “We fasted Ramadan with the Messenger of Allah (peace and blessings of Allah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, O Messenger of Allah, I wish that you had continued until the end of the night. He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah? he said, Suhoor. Then he did not lead us in qiyaam for the rest of the month.’”
(Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allah be upon him), that fear was no longer a factor, because Allah had completed the religion. The reason for not praying qiyaam in congregation during Ramadan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So Umar (may Allah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when Umar (may Allah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. Arfajah al-Thaqafi said: “Ali ibn Abi Taalib (may Allah be pleased with him) used to command the people to pray during the night in Ramadan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allah (peace and blessings of Allah be upon him), because he never did more than that in his life. Aa’ishah (may Allah be pleased with her) was asked about how he prayed in Ramadan. She said, “The Messenger of Allah (peace and blessings of Allah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.”
(Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allah be upon him) did this and spoke about it.
With regard to him doing it: Aa’ishah (may Allah be pleased with her) was asked how many rak’ahs the Messenger of Allah (peace and blessings of Allah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.”
(Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Quran in qiyaam
9 As regards reciting from the Quran during qiyaam, whether in Ramadan or at other times, the Prophet (peace and blessings of Allah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: & #147; “and reads two hundred aayaat will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allah be upon him), in one rakah he recited al-Baqarah, al-Nisa and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when Umar (may Allah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rakahs in Ramadan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that Umar called the readers during Ramadan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, if a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 The time for praying qiyaam is from after Isha until Fajr, because the Prophet (peace and blessings of Allah be upon him) said: “Allah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha and Salaat al-Fajr.”
11 Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.”
12 If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of Umar (may Allah be pleased with him). Abd al-Rahmaan ibn Abd al-Qaari said: “I went out with Umar ibn al-Khattaab to the mosque one night during Ramadan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and Umar said, ‘What a good innovation this is. What they sleep and miss (meaning the latter part of the night) is better than what they are doing, the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “Abd-Allaah used to lead us in prayer in Ramadan, and he used to finish at night.”
13 The Prophet (peace and blessings of Allah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allah knows best.
Recitation during three rak’ahs of witr
14 It is Sunnah to recite Sabbih ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allah be upon him) once recited one hundred aayaat of Soorat al-Nisa in one rak’ah of witr.
Du’aa’ al-Qunoot
15 A person may also humble himself before Allah by reciting the du’aa which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn Ali (may Allah be pleased with him), which is:
Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk.
(O Allah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).
Sometimes one may send blessings on the Prophet (peace and blessings of Allah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 There is nothing wrong with reciting Qunoot after rukoo, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allah be upon him) or praying for the Muslims in the second half of Ramadan, because it is proven that the imaam used to do this at the time of Umar (may Allah be pleased with him). At the end of the hadeeth of Abd al-Rahmaan ibn Ubayd al-Qaari mentioned above, it says: “They used to curse the kuffaar in the middle, saying:
‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq.
(O Allah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).”
Then he would send blessings on the Prophet (peace and blessings of Allah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say:
‘Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq.
(O Allah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy).” Then he would say ‘Allaahu akbar’ and go down in sujood.
What should be said at the end of witr
17 It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik.
(O Allah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself).”
18 When he gave salaam at the end of witr, he said: Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 A person may pray two rak’ahs after witr if he wishes; because it is proven that the Prophet (peace and blessings of Allah be upon him) did this. Indeed, he said, “This traveling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuhal-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani
SOURCE:
Islam Q&A
Amr ibn Murrah al-Juhani said: “A man from Qudaaah came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, ‘O Messenger of Allah! What do you think if I testify that there is no god except Allah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadan), and pray at night in Ramadan, and pay zakaah?’ The Prophet (peace and blessings of Allah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”
Laylat al-Qadr and its timing
2 The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to catch it} out of faith and the hope of reward, all his previous sins will be forgiven.”
3 According to the most correct opinion, it is the twenty-seventh night of Ramadan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying and it was said to him that Abd-Allaah ibn Masood said: ‘Whoever follows the Sunnah will catch Laylat al-Qadr! Ubayy (may Allah be pleased with him) said: ‘May Allah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadan he was swearing without a doubt and by Allah, I do know which night it is. It is the night in which the Messenger of Allah (peace and blessings of Allah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”
In another report, this was attributed to the Prophet (peace and blessings of Allah be upon him).
(Reported by Muslim and others).
Praying qiyaam in congregation
It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allah be upon him) did himself and explained its virtues. Abu Dharr (may Allah be pleased with him) said: “We fasted Ramadan with the Messenger of Allah (peace and blessings of Allah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, O Messenger of Allah, I wish that you had continued until the end of the night. He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah? he said, Suhoor. Then he did not lead us in qiyaam for the rest of the month.’”
(Saheeh hadeeth reported by the authors of Sunan).
The reason why the Prophet (peace and blessings of Allah be upon him) did not continually lead the people in praying qiyaam in congregation
5 - The Prophet (peace and blessings of Allah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allah be upon him), that fear was no longer a factor, because Allah had completed the religion. The reason for not praying qiyaam in congregation during Ramadan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So Umar (may Allah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.
Women can pray qiyaam in congregation
Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when Umar (may Allah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. Arfajah al-Thaqafi said: “Ali ibn Abi Taalib (may Allah be pleased with him) used to command the people to pray during the night in Ramadan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”
I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.
Number of rak’ahs of qiyaam
7 The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allah (peace and blessings of Allah be upon him), because he never did more than that in his life. Aa’ishah (may Allah be pleased with her) was asked about how he prayed in Ramadan. She said, “The Messenger of Allah (peace and blessings of Allah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.”
(Reported by al-Bukhaari, Muslim and others).
8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allah be upon him) did this and spoke about it.
With regard to him doing it: Aa’ishah (may Allah be pleased with her) was asked how many rak’ahs the Messenger of Allah (peace and blessings of Allah be upon him) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.”
(Reported by Abu Dawood, Ahmad and others).
With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.”
Reciting Quran in qiyaam
9 As regards reciting from the Quran during qiyaam, whether in Ramadan or at other times, the Prophet (peace and blessings of Allah be upon him) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: & #147; “and reads two hundred aayaat will be recorded as one of the devout and sincere believers.”
When he was sick, the Prophet (peace and blessings of Allah be upon him) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah.
In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (peace and blessings of Allah be upon him), in one rakah he recited al-Baqarah, al-Nisa and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when Umar (may Allah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rakahs in Ramadan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported in a saheeh account that Umar called the readers during Ramadan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat.
However, if a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (peace and blessings of Allah be upon him) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (peace and blessings of Allah be upon him) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.”
The timing of qiyaam
10 The time for praying qiyaam is from after Isha until Fajr, because the Prophet (peace and blessings of Allah be upon him) said: “Allah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha and Salaat al-Fajr.”
11 Praying at the end of the night is better, for those who can manage it, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.”
12 If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through.
This is what the Sahaabah did at the time of Umar (may Allah be pleased with him). Abd al-Rahmaan ibn Abd al-Qaari said: “I went out with Umar ibn al-Khattaab to the mosque one night during Ramadan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and Umar said, ‘What a good innovation this is. What they sleep and miss (meaning the latter part of the night) is better than what they are doing, the people used to pray qiyaam at the beginning of the night.”
Zayd ibn Wahb said: “Abd-Allaah used to lead us in prayer in Ramadan, and he used to finish at night.”
13 The Prophet (peace and blessings of Allah be upon him) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allah knows best.
Recitation during three rak’ahs of witr
14 It is Sunnah to recite Sabbih ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well.
It was reported in a saheeh report that the Prophet (peace and blessings of Allah be upon him) once recited one hundred aayaat of Soorat al-Nisa in one rak’ah of witr.
Du’aa’ al-Qunoot
15 A person may also humble himself before Allah by reciting the du’aa which the Prophet (peace and blessings of Allaah be upon him) taught to his grandson al-Hasan ibn Ali (may Allah be pleased with him), which is:
Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk.
(O Allah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).
Sometimes one may send blessings on the Prophet (peace and blessings of Allah be upon him), and there is nothing wrong with adding other du’aa’s that are known from the Sunnah.
16 There is nothing wrong with reciting Qunoot after rukoo, or with adding curses against the kuffaar, sending blessings on the Prophet (peace and blessings of Allah be upon him) or praying for the Muslims in the second half of Ramadan, because it is proven that the imaam used to do this at the time of Umar (may Allah be pleased with him). At the end of the hadeeth of Abd al-Rahmaan ibn Ubayd al-Qaari mentioned above, it says: “They used to curse the kuffaar in the middle, saying:
‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq.
(O Allah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).”
Then he would send blessings on the Prophet (peace and blessings of Allah be upon him), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.
After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say:
‘Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq.
(O Allah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy).” Then he would say ‘Allaahu akbar’ and go down in sujood.
What should be said at the end of witr
17 It is Sunnah to say at the end of witr (before or after the salaam):
“Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik.
(O Allah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself).”
18 When he gave salaam at the end of witr, he said: Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time.
Two rak’ahs after witr
19 A person may pray two rak’ahs after witr if he wishes; because it is proven that the Prophet (peace and blessings of Allah be upon him) did this. Indeed, he said, “This traveling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him.
20 It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuhal-kaafiroon in these two rak’ahs.
From Qiyaam Ramadaan by al-Albaani
SOURCE:
Islam Q&A
Friday, August 14, 2009
Delaying in Making Up Ramadan Fasts
Question:
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
I did not fast some days in Ramadaan because of my period. This happened a few years ago, and I have not fasted these days until now. What do I have to do?
Praise be to Allaah.
The imams are agreed that whoever does not fast some days of Ramadaan has to make up those days before the next Ramadaan comes.
They quoted as evidence for that the hadeeth narrated by al-Bukhaari (1950) and Muslim (1146) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I used to have fasts that I still owed from Ramadaan, and I could not make them up until Sha’baan, and that was because of the position of the Messenger of Allaah (peace and blessings of Allaah be upon him) [as a husband].”
Al-Haafiz said:
It may be understood from her keenness to fast them in Sha’baan that it is not permissible to delay making up fasts until the next Ramadaan begins.
If a person delays making up fasts until Ramadaan begins, one of the following two scenarios must apply.
1 – The delay is for a reason, such as being sick and the sickness lasting until the following Ramadaan begins. There is no sin on a person for delaying in this case, because he has an excuse, and he only has to make up the days missed. So he should make up the number of days that he did not fast.
2 – There is no reason for the delay, such as when a person was able to make up the fasts but he did not do so before the following Ramadaan began.
This person is sinning by failing to make up the fasts with no excuse. The imams are agreed that he must make up the fasts, but they differed as to whether along with making up the fasts he must also feed one poor person for each day or not.
Maalik, al-Shaafa’i and Ahmad said that he must feed a poor person, and they quoted as evidence for that the reports narrated from some of the Sahaabah such as Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
Imam Abu Haneefah (may Allaah have mercy on him) was of the view that he does not have to feed a poor person as well as making up the fasts.
He quoted as evidence the fact that Allaah commands the one who does not fast in Ramadaan only to make up the missed fasts, and He did not mention feeding a poor person. Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
This second view was also favoured by Imam al-Bukhaari (may Allaah have mercy on him). He said in his Saheeh:
Ibraaheem (i.e., al-Nakha’i) said: If a person neglects (to make up missed fasts) until the next Ramadaan comes, he should fast the missed days of both months. But he did not think that he has to feed a poor person. There was also a mursal report from Abu Hurayrah and Ibn ‘Abbaas which says that he should also feed a poor person. Then al-Bukhaari said: But Allaah does not mention feeding a poor person, rather He says (interpretation of the meaning):
“…the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when noting that it is not obligatory to feed a poor person:
With regard to the words of the Sahaabah, their use as evidence is subject to further discussion if it goes against the apparent meaning of the Qur’aan. In this case, saying that it is obligatory to feed a poor person goes against the apparent meaning of the Qur’aan, because Allaah only enjoined making up the same number from other days, and He did not mention more than that. Based on this, we should not oblige the slaves of Allaah to do any more than they need to fulfil their duty. But what was narrated from Ibn ‘Abbaas and Abu Hurayrah may be interpreted as referring to what is mustahabb, not what is obligatory. The correct view with regard to this issue is that a person does not have to do anything more than making up the missed fasts, but he is sinning if he delays doing so.
Al-Sharh al-Mumti’, 6/451.
Based on this, then what is obligatory is to make up the fasts only, but if a person wants to be on the safe side and feed one poor person for each day missed, then that is good.
The woman who asked this question – if she delayed making up the fasts with no excuse, has to repent to Allaah and resolve not to repeat this mistake in the future.
And Allaah is the One Whom we ask to help us to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
Fatwa No. 26865
Thursday, August 13, 2009
Shaping The Eyebrows
“Allah has cursed the women who pluck their eyebrows and those who have this done…”
Ruling on women plucking or trimming their eyebrows:
Shaykh Ibn Jibreen said: “It is not allowed to cut the hair of the eyebrows, or to shave it, reduce it or pluck it, even with the husband’s approval. This is not the matter of beauty; rather it is altering the creation of Allah who is the Best of creators. A warning has been narrated against doing that and the one who does it is cursed; this implies that it is forbidden.
(Fataawa Manaar al-Islam vol. 3, p. 83)
In al-Saheeh, it was reported that Ibn Mas’ood (may Allaah be pleased with him) said:
“Allaah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allaah.” Then he said: “Should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed, when it says in the Quran:
‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’
[al-Hashr 59:7]
Islam Q&A
Fatwa No: 2162
Shaykh Ibn Jibreen said: “It is not allowed to cut the hair of the eyebrows, or to shave it, reduce it or pluck it, even with the husband’s approval. This is not the matter of beauty; rather it is altering the creation of Allah who is the Best of creators. A warning has been narrated against doing that and the one who does it is cursed; this implies that it is forbidden.
(Fataawa Manaar al-Islam vol. 3, p. 83)
In al-Saheeh, it was reported that Ibn Mas’ood (may Allaah be pleased with him) said:
“Allaah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allaah.” Then he said: “Should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed, when it says in the Quran:
‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’
[al-Hashr 59:7]
Islam Q&A
Fatwa No: 2162
Removing the hair between the eyebrows
It is allowed to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
This ruling applies to both men and women. And Allaah knows best.
Islam Q&A
Fatwa No: 21400
Is it allowed to shave your legs?
In Islamic shari’ah, hair is divided into 3 types:
First: Hair that has been ordered to remain, such as man’s beard.
Second: Hair that has been ordered to be removed, such as pubic hair, the hair of the armpits, and the extension of the mustache if it reached the lips.
Third: Hair about which we are told nothing, such as hair of hands, legs, chest, and back; this hair is permissible (allowed) to be removed and Allah is the most Knowledgeable.
Islam Q&A
Fatwa No: 451
It is allowed to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
This ruling applies to both men and women. And Allaah knows best.
Islam Q&A
Fatwa No: 21400
Is it allowed to shave your legs?
In Islamic shari’ah, hair is divided into 3 types:
First: Hair that has been ordered to remain, such as man’s beard.
Second: Hair that has been ordered to be removed, such as pubic hair, the hair of the armpits, and the extension of the mustache if it reached the lips.
Third: Hair about which we are told nothing, such as hair of hands, legs, chest, and back; this hair is permissible (allowed) to be removed and Allah is the most Knowledgeable.
Islam Q&A
Fatwa No: 451
Wednesday, August 12, 2009
THE IDEAL MUSLIMAH: The Believing Women is Alert
One of the most unique features of the Muslim woman is her deep faith in Allah and her heartfelt certainty that whatever happens in this world and whatever happens to human beings, only happens through the will and ruling of Allah; that whatever happens to person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds- (acts of worship etc.) by whatever means one can, putting all his trust in Allah, submitting to His will, and believing that he is always in need of Allah’s help and support.
The Story of Hajar
This story offers the Muslim woman the most marvelous example of deep faith in Allah and sincere trust in Him.
Ibrahim (peace be upon him) left Hajar at the Ka’bah in Makkah, above the well of Zamzam, at the time when there was no people and no water in the place. Hajar had no-one with her except her baby, Ismail. She asked Ibrahim (peace be upon him), calmly and with no trace of panic: “Has Allah commanded you to do this, O Ibrahim?” Ibrahim (peace be upon him) replied, “Yes”. She then replied, “Then He is not going to abandon us.”
Her response reflected her acceptance and confidence. Ibrahim (peace be upon him) left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah that filled Hajar’s heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform Hajj and ‘Umrah at the Ka’bah, every time they drink the pure water of Zamzam, and run between the mounts of Safa’ and Marwah, as Hajar did on the most trying day.
Hajar’s deep faith reminded Muslim men and women that Allah witness and knows every secret, and that Allah is with a person wherever he may be.
The story below is a good example of being aware of Allah and fear of Allah at all times.
The story of the young Muslim girl
“Narrated Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: ‘When I was accompanying Umar ibn al-Khattab (may Allah be pleased with him), on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Muminin (chief of the believers) today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.” The mother said, “Get up and mix the milk with water; you are in a place where Umar (may Allah be pleased with him) cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
Umar (may Allah be pleased with him) heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to Umar (may Allah be pleased with him) and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” Abdullah said: “I have a wife.” Abdul-Rahman (may Allah be pleased with him) said: “I have a wife.” Asim said: “I do not have a wife, so let me marry her.” So Umar (may Allah be pleased with him) arranged for her to be married to Asim. She gave him a daughter, who grew up to be the mother of Umar ibn Abdul-Aziz.
This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah is with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ishan. One of the immediate rewards with which Allah honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, Umar ibn Abdul-Aziz (may Allah be pleased with him).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
The Story of Hajar
This story offers the Muslim woman the most marvelous example of deep faith in Allah and sincere trust in Him.
Ibrahim (peace be upon him) left Hajar at the Ka’bah in Makkah, above the well of Zamzam, at the time when there was no people and no water in the place. Hajar had no-one with her except her baby, Ismail. She asked Ibrahim (peace be upon him), calmly and with no trace of panic: “Has Allah commanded you to do this, O Ibrahim?” Ibrahim (peace be upon him) replied, “Yes”. She then replied, “Then He is not going to abandon us.”
Her response reflected her acceptance and confidence. Ibrahim (peace be upon him) left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah that filled Hajar’s heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform Hajj and ‘Umrah at the Ka’bah, every time they drink the pure water of Zamzam, and run between the mounts of Safa’ and Marwah, as Hajar did on the most trying day.
Hajar’s deep faith reminded Muslim men and women that Allah witness and knows every secret, and that Allah is with a person wherever he may be.
The story below is a good example of being aware of Allah and fear of Allah at all times.
The story of the young Muslim girl
“Narrated Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather, who said: ‘When I was accompanying Umar ibn al-Khattab (may Allah be pleased with him), on his patrol of Madinah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, “O my daughter, get up and mix that milk with some water.” The girl said, “O Mother, did you not hear the decree of Amir al-Muminin (chief of the believers) today?” The mother said, “What was that?” The girl said, “He ordered someone to announce in a loud voice that milk should not be mixed with water.” The mother said, “Get up and mix the milk with water; you are in a place where Umar (may Allah be pleased with him) cannot see you.” The girl told her mother, “I cannot obey Him (Allah) in public and disobey Him in private.”
Umar (may Allah be pleased with him) heard this, and told me: “O Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a husband.” So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to Umar (may Allah be pleased with him) and told him what I had found out. He called his sons together, and said to them: “Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman.” Abdullah said: “I have a wife.” Abdul-Rahman (may Allah be pleased with him) said: “I have a wife.” Asim said: “I do not have a wife, so let me marry her.” So Umar (may Allah be pleased with him) arranged for her to be married to Asim. She gave him a daughter, who grew up to be the mother of Umar ibn Abdul-Aziz.
This is the deep sense of awareness that Islam had implanted in the heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah is with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ishan. One of the immediate rewards with which Allah honoured her was this blessed marriage, one of whose descendants was the fifth rightly-guided khalifah, Umar ibn Abdul-Aziz (may Allah be pleased with him).
SOURCE:
Al Hashimi, A. M. (Dr). 1999. The Ideal Muslimah. International Islamic Publishing House, Saudi Arabia.
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