Q) I read in a book that fasting on the middle of Sha’baan is a kind of bid’ah, but in another book I read that one of the days on which it is mustahabb to fast is the middle of Sha’baan… what is the definitive ruling on this?
A) Praise be to Allaah.
There is no saheeh marfoo’ report that speaks of the virtue of the middle of Sha’baan that may be followed, not even in the chapters on al-Fadaa’il (chapters on virtues in books of hadeeth etc.). Some maqtoo’ reports (reports whose isnaads do not go back further than the Taabi’een) have been narrated from some of the Taabi’een, and there are some ahaadeeth, the best of which are mawdoo’ (fabricated) or da’eef jiddan (very weak). These reports became very well known in some countries which were overwhelmed by ignorance; these reports suggest that people’s lifespans are written on that day or that it is decided on that day who is to die in the coming year. On this basis, it is not prescribed to spend this night in prayer or to fast on this day, or to single it out for certain acts of worship. One should not be deceived by the large numbers of ignorant people who do these things. And Allaah knows best.
Shaykh Ibn Jibreen.
If a person wants to pray qiyaam on this night as he does on other nights – without doing anything extra or singling this night out for anything – then that is OK. The same applies if he fasts the day of the fifteenth of Sha’baan because it happens to be one of the ayyaam al-beed, along with the fourteenth and thirteenth of the month, or because it happens to be a Monday or Thursday. If the fifteenth (of Sha’baan) coincides with a Monday or Thursday, there is nothing wrong with that (fasting on that day), so long as he is not seeking extra reward that has not been proven (in the saheeh texts). And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Wednesday, August 13, 2008
A spacious house is part of the Muslim’s happiness
Q) Is a small house part of the Muslim’s misery?
A) Praise be to Allaah.
A spacious house is part of the Muslim’s happiness, as it says in the hadeeth narrated by Ahmad (15409) from Naafi’ ibn ‘Abd al-Haarith (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Part of a man’s happiness includes a good neighbour, a comfortable mount, and a spacious abode.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 3029.
Al-Haakim and Abu Na’eem narrated from Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Four things are part of happiness: a righteous wife, a spacious abode, a good neighbour and a comfortable mount. And four things are part of misery: a bad wife, a bad neighbour, a bad mount and a small abode.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 887.
What is meant here is that they are part of worldly happiness, not spiritual happiness. Happiness may be general or specific. General happiness refers to happiness in both realms (this world and the Hereafter), and specific happiness refers to whatever it is limited to.
The one who is blessed with goodness in the things mentioned will have a good life, and be happy in his life, because these are things which give comfort to the body and heart, and make life more comfortable.
What is meant by misery here is distress, as in the verse in which Allaah says (interpretation of the meaning):
“So let him not get you both out of Paradise, so that you will be distressed”
[Ta-Ha 20:117].
The one who suffers with a bad wife, a bad house and a bad mount will be distressed most of the time; if the house is too small then he will feel under pressure, worried and distracted.
It is prescribed to ask one’s Lord for a spacious house, because of the report narrated by al-Tirmidhi (3500) from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said du’aa’ one night and said: “O Allaah, forgive me my sin, make my house spacious and bless me in that which You provide to me.” classed as hasan by al-Albaani in Saheeh al-Jaami’ (1265).
We ask Allaah to bless us with happiness in both realms.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
A spacious house is part of the Muslim’s happiness, as it says in the hadeeth narrated by Ahmad (15409) from Naafi’ ibn ‘Abd al-Haarith (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Part of a man’s happiness includes a good neighbour, a comfortable mount, and a spacious abode.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 3029.
Al-Haakim and Abu Na’eem narrated from Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Four things are part of happiness: a righteous wife, a spacious abode, a good neighbour and a comfortable mount. And four things are part of misery: a bad wife, a bad neighbour, a bad mount and a small abode.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 887.
What is meant here is that they are part of worldly happiness, not spiritual happiness. Happiness may be general or specific. General happiness refers to happiness in both realms (this world and the Hereafter), and specific happiness refers to whatever it is limited to.
The one who is blessed with goodness in the things mentioned will have a good life, and be happy in his life, because these are things which give comfort to the body and heart, and make life more comfortable.
What is meant by misery here is distress, as in the verse in which Allaah says (interpretation of the meaning):
“So let him not get you both out of Paradise, so that you will be distressed”
[Ta-Ha 20:117].
The one who suffers with a bad wife, a bad house and a bad mount will be distressed most of the time; if the house is too small then he will feel under pressure, worried and distracted.
It is prescribed to ask one’s Lord for a spacious house, because of the report narrated by al-Tirmidhi (3500) from Abu Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said du’aa’ one night and said: “O Allaah, forgive me my sin, make my house spacious and bless me in that which You provide to me.” classed as hasan by al-Albaani in Saheeh al-Jaami’ (1265).
We ask Allaah to bless us with happiness in both realms.
And Allaah knows best.
Islam Q&A
Reciting wird and the adhkaar for morning and evening without wudoo’
Q) Is it permissible for me to recite a portion of Quraan and the morning and evening adhkaar without wudu’ (ablution)?
A) Praise be to Allaah.
It is permissible to recite wird and the adhkaar for morning and evening without wudoo’, because ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to remember Allaah in all situations.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 24/233.
A) Praise be to Allaah.
It is permissible to recite wird and the adhkaar for morning and evening without wudoo’, because ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to remember Allaah in all situations.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 24/233.
She is jealous because her husband cares more about his sister than her
Q) I never used to quarrel with my husband before.i love him very much.i have 5 month old baby.i'm very worried now thats why i'm requesting your kind suggesion.
my husband has a sister she with her husband and three children resides near our flat.whenever i my husband his sister and her husband goes out to buy things my husband and she will go together without minding me and her husband.she used to call my husband everyday in his office.she want him to ask her oppinion in every matters.so sometimes i feel very bad and quarrel with my hus.i know thats not good for a mulim woman so i used to ask him to forgive me. she used to tell him things like her daughters periods and all.she used to complaint her husband in most of the matters.is it correct. i want to know whether a man has more responsibility for his sister (who got married and an earning husband)than his wife?
please give your valid oppinion.may allah bless you&may your every good wishes come true.
A) Praise be to Allaah.
Firstly:
The relationship between a man and his family should not get in the way of his relationship with his wife and children. The smart wife is the one who is keen for her husband to develop a strong relationship with his own family and for there to be friendship and love between them. She should not be an obstacle in the way of the happiness of her husband’s family.
The smart wife is wise in her dealings if she sees some shortcomings in the way he treats his children and wife, and she is wise if she sees him exaggerating in his concern for his family at the expense of his wife and children. So she makes him aware of his mistake by hinting, not by stating it bluntly, and she advises him without hurting his feelings, and shows him the right way without making him feel that he is wrong, letting him feel that she loves his family and cares for them.
A woman should not think that her husband’s care for his family will make him fall short in his duties towards her and his children. There is a difference between a husband falling short in his duties towards his wife and children and his loving his family. What makes a man care for his family is his love for them, not his negligence towards his wife and children.
Secondly:
Your husband has rights and you have duties. Each of you should do that which is enjoined upon him or her by sharee’ah. Sharee’ah cannot make a man stop loving his family because he has got married, and we cannot ask him to suppress his feelings for the sake of his wife and children. They were his family before he got married and they will remain his family after he gets married.
You have to try hard to deal with your own feelings, and advise your husband when he falls short in his duties towards you and his children. You do not have the right to denounce him for his love for his sister or his family. There is the fear in such situations that the man will say, “I can find a thousand wives but I cannot find another brother or sister.” So beware of making the matter reach that state.
At the same time we advise the husband to be pay attention to his wife’s feelings and to take care of his wife and children. We also advise the sister to give her brother similar advice.
Islam enjoins doing that which is in the interests of all concerned, so that they may share in building the family, not destroying it. All of us must do the duties that Allaah has enjoined upon us, without exaggeration or neglect.
And Allaah is the Guide to the straight path.
Islam Q&A
my husband has a sister she with her husband and three children resides near our flat.whenever i my husband his sister and her husband goes out to buy things my husband and she will go together without minding me and her husband.she used to call my husband everyday in his office.she want him to ask her oppinion in every matters.so sometimes i feel very bad and quarrel with my hus.i know thats not good for a mulim woman so i used to ask him to forgive me. she used to tell him things like her daughters periods and all.she used to complaint her husband in most of the matters.is it correct. i want to know whether a man has more responsibility for his sister (who got married and an earning husband)than his wife?
please give your valid oppinion.may allah bless you&may your every good wishes come true.
A) Praise be to Allaah.
Firstly:
The relationship between a man and his family should not get in the way of his relationship with his wife and children. The smart wife is the one who is keen for her husband to develop a strong relationship with his own family and for there to be friendship and love between them. She should not be an obstacle in the way of the happiness of her husband’s family.
The smart wife is wise in her dealings if she sees some shortcomings in the way he treats his children and wife, and she is wise if she sees him exaggerating in his concern for his family at the expense of his wife and children. So she makes him aware of his mistake by hinting, not by stating it bluntly, and she advises him without hurting his feelings, and shows him the right way without making him feel that he is wrong, letting him feel that she loves his family and cares for them.
A woman should not think that her husband’s care for his family will make him fall short in his duties towards her and his children. There is a difference between a husband falling short in his duties towards his wife and children and his loving his family. What makes a man care for his family is his love for them, not his negligence towards his wife and children.
Secondly:
Your husband has rights and you have duties. Each of you should do that which is enjoined upon him or her by sharee’ah. Sharee’ah cannot make a man stop loving his family because he has got married, and we cannot ask him to suppress his feelings for the sake of his wife and children. They were his family before he got married and they will remain his family after he gets married.
You have to try hard to deal with your own feelings, and advise your husband when he falls short in his duties towards you and his children. You do not have the right to denounce him for his love for his sister or his family. There is the fear in such situations that the man will say, “I can find a thousand wives but I cannot find another brother or sister.” So beware of making the matter reach that state.
At the same time we advise the husband to be pay attention to his wife’s feelings and to take care of his wife and children. We also advise the sister to give her brother similar advice.
Islam enjoins doing that which is in the interests of all concerned, so that they may share in building the family, not destroying it. All of us must do the duties that Allaah has enjoined upon us, without exaggeration or neglect.
And Allaah is the Guide to the straight path.
Islam Q&A
Her menses started after the time for Zuhr began; should she make it up when her period is over?
Q) If my period starts after a prayer’s time starts, Dhuhr for example, and before I pray, even though I had enough time to pray. When shall I make this prayer up? Is it when I make ghusl after my period stops even if it was Maghrib time? Or when the time of the first Dhuhr after ghusl comes? If my period stops after Isha and I make ghusl, do I have to pray Maghrib and Isha?
A) Praise be to Allaah.
Firstly: if the period comes after the time for a prayer has begun, when enough time has elapsed to pray one rak’ah, then you have to make it up when you become pure (i.e., when the period ends). Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who got her menses when enough time to pray one rak’ah had passed: does she have to make up that prayer?
He replied: If a woman’s menses comes after the time for prayer begins, then when she becomes pure she must make up that prayer during the time of which her menses came, if she did not pray before her menses began. That is because the Prophet (peace and blessings of Allaah be upon him) said: “The one who catches up with one rak’ah of the prayer has caught up with the prayer.” If enough time to pray one rak’ah elapses then the woman’s menses begins before she prays, then when she becomes pure she has to make it up. End quote.
The time for making up the prayer is as soon as the excuse no longer applies. So when you become pure following menses, you must do ghusl and offer the prayer that was due, even if it is not the time for that prayer, and you should not wait until its time on the following day, because the Prophet (peace and blessings of Allaah be upon him) said: “If a person forgets a prayer, let him offer it as soon as he remembers; there is no expiation for it other than that.” Narrated by al-Bukhaari (597) and Muslim (684).
Secondly:
If a woman becomes pure before the time for prayer ends, then she must offer that prayer and the one that may be joined to it, according to the majority of scholars.
For example: if a woman becomes pure before the sun sets, she must offer Zuhr and Asr together. It says in Fataawa al-Lajnah al-Daa’imah (6/161): If a woman becomes pure from menses or nifaas before the time for an obligatory prayer ends, she must offer that prayer and the one that may be joined to it before it. If she becomes pure before the sun sets she must pray ‘Asr and Zuhr. If she becomes pure before the second dawn breaks, she must pray ‘Isha’ and Maghrib. If she becomes pure before the sun rises she must pray Fajr. End quote.
We have discussed the difference of opinion among the scholars concerning this in question no. 82106.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly: if the period comes after the time for a prayer has begun, when enough time has elapsed to pray one rak’ah, then you have to make it up when you become pure (i.e., when the period ends). Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who got her menses when enough time to pray one rak’ah had passed: does she have to make up that prayer?
He replied: If a woman’s menses comes after the time for prayer begins, then when she becomes pure she must make up that prayer during the time of which her menses came, if she did not pray before her menses began. That is because the Prophet (peace and blessings of Allaah be upon him) said: “The one who catches up with one rak’ah of the prayer has caught up with the prayer.” If enough time to pray one rak’ah elapses then the woman’s menses begins before she prays, then when she becomes pure she has to make it up. End quote.
The time for making up the prayer is as soon as the excuse no longer applies. So when you become pure following menses, you must do ghusl and offer the prayer that was due, even if it is not the time for that prayer, and you should not wait until its time on the following day, because the Prophet (peace and blessings of Allaah be upon him) said: “If a person forgets a prayer, let him offer it as soon as he remembers; there is no expiation for it other than that.” Narrated by al-Bukhaari (597) and Muslim (684).
Secondly:
If a woman becomes pure before the time for prayer ends, then she must offer that prayer and the one that may be joined to it, according to the majority of scholars.
For example: if a woman becomes pure before the sun sets, she must offer Zuhr and Asr together. It says in Fataawa al-Lajnah al-Daa’imah (6/161): If a woman becomes pure from menses or nifaas before the time for an obligatory prayer ends, she must offer that prayer and the one that may be joined to it before it. If she becomes pure before the sun sets she must pray ‘Asr and Zuhr. If she becomes pure before the second dawn breaks, she must pray ‘Isha’ and Maghrib. If she becomes pure before the sun rises she must pray Fajr. End quote.
We have discussed the difference of opinion among the scholars concerning this in question no. 82106.
And Allaah knows best.
Islam Q&A
She wants to work and her fiance says no
Q) I have been engaged since the last 3 years. But over the years, me and my fiance have developed some differences. Even though most of them are of minor nature, but there is one problem that always leads to an altercation between us, and that is the issue of me doing a job after marriage. My finace insists that its forbidden in Islam that a woman does a job only because she wishes to, and not out of need.
A) Praise be to Allaah.
Firstly:
It is essential to point out that this sister says that she has been “engaged” for three years, and it seems that she sits with her fiancé and speaks with him, and maybe he is alone with her, and she says that she has argued with him about her working after “marriage”.
It has become common for engaged couples to speak together and go out together before the marriage contract is done. This is undoubtedly haraam, for the man who proposes marriage is allowed only to look at his fiancée; it is haraam for him to be alone with her and shake hands with her, because she is still a stranger (non-mahram) to him, but Islam allows him to look at her so that he can be certain that he wants to marry her.
Some people call the husband who has done the marriage contract with his wife but has not yet consummated the marriage the “fiancé”. If this is the case in your situation, then you are husband and wife and your husband has the right to shake hands with you, be alone with you and travel with you. But if the marriage contract has not yet been done, then these meetings are haraam.
Secondly:
The woman’s role which befits her and is appropriate for her is for her to stay in her house and take care of the house and look after her husband and children, if Allaah blesses them with children. This is important work that is not insignificant. With regard to working outside the house, this does not suit women’s nature in principle, but if she needs to do that then she may do the kind of job that is most closely suited to her nature, whilst adhering to Allaah’s commands to cover herself, lower her gaze and not mix with men in a haraam way, etc.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is well known that for a woman to go out and work in men's fields leads to blameworthy mixing and her being alone with them. This is a very serious matter that leads to bitter consequences. It goes against the texts of Islam that command women to stay in their houses and do the work that suits the nature that Allaah has given them, which keeps them away from mixing with men.
The sound evidence clearly indicates that it is forbidden to mix with non-mahram women and to look at them, and it forbids the means that lead to falling into that which Allaah has forbidden. There is a great deal of clear evidence that definitively shows that the mixing which leads to bad consequences is forbidden. For example, Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As‑Salaah (Iqamat‑as‑Salaah), and give Zakaah and obey Allaah and His Messenger. Allaah wishes only to remove Ar‑Rijs (evil deeds and sins) from you, O members of the family (of the Prophet), and to purify you with a thorough purification.
And remember (O you the members of the Prophet’s family, the Graces of your Lord), that which is recited in your houses of the Verses of Allaah and Al‑Hikmah (i.e. Prophet’s Sunnah legal ways, so give your thanks to Allaah and glorify His Praises for this Qur’aan and the Sunnah). Verily, Allaah is Ever Most Courteous, Well‑Acquainted with all things”
[al-Ahzaab 33:33-34]
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59]
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers…”
[al-Noor 24:30-31]
The Prophet (peace and blessings of Allaah be upon him) said, “Beware of entering upon women” – meaning non-mahram women. It was said, “O Messenger of Allaah, what do you think about the in-laws?” He said, “The in-law is death.” The Messenger (peace and blessings of Allaah be upon him) also forbade being alone with a non-mahram woman under any circumstances, and said, “The third one present is the Shaytaan.” And he forbade women to travel except with a mahram, so as to ward off the means that may lead to evil and to close the door to sin, and to protect both parties from the snares of the Shaytaan. Hence it was narrated in a saheeh report that he said, “Beware of this world and beware of women, for the first fitnah (trial) that befell the Children of Israel had to do with women.” And he (peace and blessings of Allaah be upon him) said: “I am not leaving behind me in my ummah any fitnah that is more harmful for men than women.”
Thus the verses and ahaadeeth clearly state that it is obligatory to keep away from the mixing that leads to evil, disintegration of families and the destruction of societies. When we look at the situation of women in some Muslim countries we will see that they have lost their dignity because of their going out of their homes and having to work in fields that are not theirs. Wise people in these countries and in the west have said that it is essential for women to go back to their natural position for which Allaah has prepared them physically and mentally, but it is too late (for them).
In the fields of work that women can do in their homes and in teaching and other suitable fields, there are plenty of jobs which mean that they have no need to work in men's fields.
From al-Shaykh Ibn Baaz wa Muwaafaqatuhu al-Thaabitah, no. 22.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
The fields of work that are open to women are those in which women specialize, such as girls’ education, whether this is a administrative or technical work; or working in her home sewing clothes for women, and so on. With regard to working in fields in which men specialize, it is not permissible for women to work in these fields because that requires mixing with men, which is a great fitnah (trial, temptation) that we must beware of. It should be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I am not leaving behind me in my ummah any fitnah that is more harmful for men than women.”
So men should keep their wives away from the things that lead to fitnah, by all means possible.
Fataawa al-Mar’ah al-Muslimah, 2/981.
We hope that the sister who asked this question will also look at the answers to the following questions for more information: no. 6666, 1200 and 22397.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
It is essential to point out that this sister says that she has been “engaged” for three years, and it seems that she sits with her fiancé and speaks with him, and maybe he is alone with her, and she says that she has argued with him about her working after “marriage”.
It has become common for engaged couples to speak together and go out together before the marriage contract is done. This is undoubtedly haraam, for the man who proposes marriage is allowed only to look at his fiancée; it is haraam for him to be alone with her and shake hands with her, because she is still a stranger (non-mahram) to him, but Islam allows him to look at her so that he can be certain that he wants to marry her.
Some people call the husband who has done the marriage contract with his wife but has not yet consummated the marriage the “fiancé”. If this is the case in your situation, then you are husband and wife and your husband has the right to shake hands with you, be alone with you and travel with you. But if the marriage contract has not yet been done, then these meetings are haraam.
Secondly:
The woman’s role which befits her and is appropriate for her is for her to stay in her house and take care of the house and look after her husband and children, if Allaah blesses them with children. This is important work that is not insignificant. With regard to working outside the house, this does not suit women’s nature in principle, but if she needs to do that then she may do the kind of job that is most closely suited to her nature, whilst adhering to Allaah’s commands to cover herself, lower her gaze and not mix with men in a haraam way, etc.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is well known that for a woman to go out and work in men's fields leads to blameworthy mixing and her being alone with them. This is a very serious matter that leads to bitter consequences. It goes against the texts of Islam that command women to stay in their houses and do the work that suits the nature that Allaah has given them, which keeps them away from mixing with men.
The sound evidence clearly indicates that it is forbidden to mix with non-mahram women and to look at them, and it forbids the means that lead to falling into that which Allaah has forbidden. There is a great deal of clear evidence that definitively shows that the mixing which leads to bad consequences is forbidden. For example, Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As‑Salaah (Iqamat‑as‑Salaah), and give Zakaah and obey Allaah and His Messenger. Allaah wishes only to remove Ar‑Rijs (evil deeds and sins) from you, O members of the family (of the Prophet), and to purify you with a thorough purification.
And remember (O you the members of the Prophet’s family, the Graces of your Lord), that which is recited in your houses of the Verses of Allaah and Al‑Hikmah (i.e. Prophet’s Sunnah legal ways, so give your thanks to Allaah and glorify His Praises for this Qur’aan and the Sunnah). Verily, Allaah is Ever Most Courteous, Well‑Acquainted with all things”
[al-Ahzaab 33:33-34]
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59]
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.
And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers…”
[al-Noor 24:30-31]
The Prophet (peace and blessings of Allaah be upon him) said, “Beware of entering upon women” – meaning non-mahram women. It was said, “O Messenger of Allaah, what do you think about the in-laws?” He said, “The in-law is death.” The Messenger (peace and blessings of Allaah be upon him) also forbade being alone with a non-mahram woman under any circumstances, and said, “The third one present is the Shaytaan.” And he forbade women to travel except with a mahram, so as to ward off the means that may lead to evil and to close the door to sin, and to protect both parties from the snares of the Shaytaan. Hence it was narrated in a saheeh report that he said, “Beware of this world and beware of women, for the first fitnah (trial) that befell the Children of Israel had to do with women.” And he (peace and blessings of Allaah be upon him) said: “I am not leaving behind me in my ummah any fitnah that is more harmful for men than women.”
Thus the verses and ahaadeeth clearly state that it is obligatory to keep away from the mixing that leads to evil, disintegration of families and the destruction of societies. When we look at the situation of women in some Muslim countries we will see that they have lost their dignity because of their going out of their homes and having to work in fields that are not theirs. Wise people in these countries and in the west have said that it is essential for women to go back to their natural position for which Allaah has prepared them physically and mentally, but it is too late (for them).
In the fields of work that women can do in their homes and in teaching and other suitable fields, there are plenty of jobs which mean that they have no need to work in men's fields.
From al-Shaykh Ibn Baaz wa Muwaafaqatuhu al-Thaabitah, no. 22.
Shaykh Muhammad al-Saalih al-‘Uthaymeen said:
The fields of work that are open to women are those in which women specialize, such as girls’ education, whether this is a administrative or technical work; or working in her home sewing clothes for women, and so on. With regard to working in fields in which men specialize, it is not permissible for women to work in these fields because that requires mixing with men, which is a great fitnah (trial, temptation) that we must beware of. It should be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I am not leaving behind me in my ummah any fitnah that is more harmful for men than women.”
So men should keep their wives away from the things that lead to fitnah, by all means possible.
Fataawa al-Mar’ah al-Muslimah, 2/981.
We hope that the sister who asked this question will also look at the answers to the following questions for more information: no. 6666, 1200 and 22397.
And Allaah knows best.
Islam Q&A
Ruling on shortening prayers whilst travelling
Q) Is it permissible for a person to pray sometimes as resident, i.e. as if he is at home, not shortening or joining of prayers; and to shorten and join prayers together at other times? Or should he be obliged with one opinion only?
A) Praise be to Allaah.
Firstly:
With regard to shortening prayers when travelling, this is a confirmed Sunnah (Sunnah mu’akkadah) which should not be forsaken. The Prophet (peace and blessings of Allaah be upon him) shortened prayers during all his journeys, and it is not proven that he offered the prayers in full whilst travelling.
This has been discussed in the answer to question no. 111894.
But praying in congregation is obligatory for the traveller just as it is obligatory for the non-traveller, and he should not forsake the jamaa’ah (congregation) in order to shorten his prayer, rather he should pray with the congregation, and if the imam offers the prayer in full, then he should offer the prayer in full behind him.
Secondly:
With regard to the traveller joining two prayers, this is permissible, but it is better not to join them unless there is some difficulty in offering each prayer at its own time.
Based on that, the ruling on shortening and joining prayers for the traveller is not one and the same. Shortening the prayers is a confirmed Sunnah for all travellers, whereas joining the prayers is permissible but is not Sunnah, but it may be Sunnah and mustahabb if there is some difficulty involved in not doing it.
In the Sunnah, this is indicated by the fact that the Prophet (peace and blessings of Allaah be upon him) shortened his prayers on all his journeys, which indicates that the Sunnah for the traveller is to shorten his prayers. As for joining prayers, it is proven that he (peace and blessings of Allaah be upon him) joined prayers when travelling, and it is also proven that he did not join prayers, which indicates that joining prayers is not a recommended Sunnah for all travellers.
To sum up:
The traveller does not have the choice between shortening or not shortening his prayers; rather it is confirmed that he should shorten his prayers, unless he is praying behind an imam who is offering the prayer in full, in which case he should offer the prayer in full behind him.
As for joining prayers, the traveller has the choice: he may join them or not join them, or he may join them sometimes and not at other times. It is permissible but is not mustahabb, but joining prayers is mustahabb for the traveller if he needs to do that.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
With regard to shortening prayers when travelling, this is a confirmed Sunnah (Sunnah mu’akkadah) which should not be forsaken. The Prophet (peace and blessings of Allaah be upon him) shortened prayers during all his journeys, and it is not proven that he offered the prayers in full whilst travelling.
This has been discussed in the answer to question no. 111894.
But praying in congregation is obligatory for the traveller just as it is obligatory for the non-traveller, and he should not forsake the jamaa’ah (congregation) in order to shorten his prayer, rather he should pray with the congregation, and if the imam offers the prayer in full, then he should offer the prayer in full behind him.
Secondly:
With regard to the traveller joining two prayers, this is permissible, but it is better not to join them unless there is some difficulty in offering each prayer at its own time.
Based on that, the ruling on shortening and joining prayers for the traveller is not one and the same. Shortening the prayers is a confirmed Sunnah for all travellers, whereas joining the prayers is permissible but is not Sunnah, but it may be Sunnah and mustahabb if there is some difficulty involved in not doing it.
In the Sunnah, this is indicated by the fact that the Prophet (peace and blessings of Allaah be upon him) shortened his prayers on all his journeys, which indicates that the Sunnah for the traveller is to shorten his prayers. As for joining prayers, it is proven that he (peace and blessings of Allaah be upon him) joined prayers when travelling, and it is also proven that he did not join prayers, which indicates that joining prayers is not a recommended Sunnah for all travellers.
To sum up:
The traveller does not have the choice between shortening or not shortening his prayers; rather it is confirmed that he should shorten his prayers, unless he is praying behind an imam who is offering the prayer in full, in which case he should offer the prayer in full behind him.
As for joining prayers, the traveller has the choice: he may join them or not join them, or he may join them sometimes and not at other times. It is permissible but is not mustahabb, but joining prayers is mustahabb for the traveller if he needs to do that.
And Allaah knows best.
Islam Q&A
Ruling on washing menstrual pads before throwing them away
Q) Does a woman have to wash the towels she uses during her period before throwing them into the bin?
A) Praise be to Allaah.
None of the scholars – as far as we know – stated that women should wash menstrual pads on which there is some blood before throwing them away. Rather it seems that the Sahaabiyaat did not wash these rags, and the Prophet (peace and blessings of Allaah be upon him) knew of that but there is no report that he told them not to do that. Al-Tirmidhi (64) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: It was said: O Messenger of Allaah, should we do wudoo’ from Bi’r Budaa’ah [a well]? It is a well in which menstrual rags, the flesh of dogs and rotten things are thrown. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Water is a means of purification and nothing makes it impure.” It is a saheeh hadeeth; it was classed as saheeh by Ahmad, Yahya ibn Ma’een, Ibn Khuzaymah, Ibn Taymiyah and others (may Allaah have mercy on them).
It seems that they used to throw them away when they were stained with blood, otherwise the Sahaabah would not have asked about the purity of the water in which these rags were found.
The hadeeth does not mean that they used to throw these things into the well deliberately, because the Sahaabah (may Allaah be pleased with them) were greater and better than that. Rather what is meant is that the well was in the bed of some wadi, and when the rain came the flood would carry these things and throw them in the well.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
None of the scholars – as far as we know – stated that women should wash menstrual pads on which there is some blood before throwing them away. Rather it seems that the Sahaabiyaat did not wash these rags, and the Prophet (peace and blessings of Allaah be upon him) knew of that but there is no report that he told them not to do that. Al-Tirmidhi (64) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: It was said: O Messenger of Allaah, should we do wudoo’ from Bi’r Budaa’ah [a well]? It is a well in which menstrual rags, the flesh of dogs and rotten things are thrown. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Water is a means of purification and nothing makes it impure.” It is a saheeh hadeeth; it was classed as saheeh by Ahmad, Yahya ibn Ma’een, Ibn Khuzaymah, Ibn Taymiyah and others (may Allaah have mercy on them).
It seems that they used to throw them away when they were stained with blood, otherwise the Sahaabah would not have asked about the purity of the water in which these rags were found.
The hadeeth does not mean that they used to throw these things into the well deliberately, because the Sahaabah (may Allaah be pleased with them) were greater and better than that. Rather what is meant is that the well was in the bed of some wadi, and when the rain came the flood would carry these things and throw them in the well.
And Allaah knows best.
Islam Q&A
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