Q) Why have the Muslims forsaken i’tikaaf, even though it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him)? What is the purpose of i’tikaaf?
A) Praise be to Allaah.
Firstly:
I’tikaaf is one of the confirmed Sunnahs which the Prophet (peace and blessings of Allaah be upon him) did regularly.
See the evidence for its being prescribed in the answer to question no. 48999.
This Sunnah has disappeared from the lives of the Muslims apart from those on whom Allaah has mercy. It is like many Sunnahs which the Muslims have virtually forsaken.
There are several reasons for this, including the following:
1- Weakness of faith in many hearts
2- Increased focus on worldly pleasures and desires, which leads to an inability to keep away from them even for a short time.
3- Lack on interest in Paradise on the part of many, and their inclination towards leisure and relaxation, so that they do not want to put up with the hardship of i’tikaaf even for the sake of earning Allaah’s pleasure.
Whoever understands the significance of Paradise and the greatness of its delights will sacrifice his life and that which is most precious to him in order to attain it. The Prophet (peace and blessings of Allaah be upon him) said: “The reward of Allaah is precious, the reward of Allaah is Paradise.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani, 2450.
4- Many people pay lip-service to the love of the Prophet (peace and blessings of Allaah be upon him), without acting upon it and implementing various aspects of the Sunnah, including i’tikaaf. Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”
[al-Ahzaab 33:21]
Ibn Katheer said (3/756):
This verse represents a major principle: that we should follow the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) in word and deed in all situations.
Some of the salaf (early generations of Islam) found it odd that people did not observe i’tikaaf even the Prophet (peace and blessings of Allaah be upon him) persisted in doing so. Ibn Shihaab al-Zuhri said: It is strange that the Muslims have given up i’tikaaf when the Prophet (peace and blessings of Allaah be upon him) did not give it up from the time he entered Madeenah until Allaah took him (in death).
Secondly:
The i’tikaaf which the Prophet (peace and blessings of Allaah be upon him) always observed at the end of his life is i’tikaaf during the last ten days of Ramadaan. These few days may indeed be regarded as an intensive course of spiritual education which brings immediate positive results in a person’s life during the days and nights of Ramadaan and in the coming days, until the next Ramadaan comes.
How great is the Muslims’ need to revive this Sunnah and establish it in the proper manner, as the Messenger of Allaah (peace and blessings of Allaah be upon him) and his companions used to observe it.
How great will be the success of those who adhere to the Sunnah after the ummah has neglected it and become corrupt.
Thirdly:
The basic goal of the Prophet’s i’tikaaf was to seek Laylat al-Qadr.
Muslim (1167) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i’tikaaf during the first ten days of Ramadaan, then he observed i’tikaaf during the middle ten days in a small tent at the door of which was a reed mat. He took the mat in his hand and lifted it. Then he put his head out and spoke to the people, and they came close to him. He said: “I observed i’tikaaf during the first ten days seeking this night, then I observed i’tikaaf during the middle ten days. Then someone came and said to me that it is in the last ten days, so whoever among you wishes to observe i’tikaaf let him do so.” So the people observed i’tikaaf with him.
This hadeeth teaches us a number of things:
1- That the basic goal of the i’tikaaf of the Prophet (peace and blessings of Allaah be upon him) was to seek Laylat al-Qadr and to prepare to spend that night in worship. That is because of the great virtue of that night of which Allaah says (interpretation of the meaning): “The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)” [al-Qadr 97:3].
2- The Prophet (peace and blessings of Allaah be upon him) strove to seek that night before he was told when it is. So he started with the first ten days, then he observed it during the middle ten, then he continued to observe i'tikaaf during the last ten days, when he was told that it is in the last ten days. This is the utmost effort to seek Laylat al-Qadr.
3- The Sahaabah (may Allaah be pleased with them) followed the Messenger of Allaah (peace and blessings of Allaah be upon him), because they started i’tikaaf and continued with him until the end of the month, because they were so keen to follow his example.
4- The Messenger of Allaah (peace and blessings of Allaah be upon him) was compassionate towards his companions and showed mercy to them, because he knew that i’tikaaf was difficult for them. So he gave them the choice between staying with him or of leaving, and said: “…so whoever among you wishes to observe i’tikaaf let him do so.”
There are other aims of i’tikaaf as well, including the following:
1- Being alone with Allaah and cutting oneself off from people if possible, so that one may focus completely on Allaah.
2- Renewing oneself spiritual by focusing totally on Allaah.
3- Cutting oneself off completely in order to worship Allaah with prayer, du’aa’, dhikr and reading Qur’aan.
4- Protecting one’s fast from everything that may affect it of whims and desires.
5- Reducing permissible worldly pleasures and refraining from many of them even though one is able to enjoy them.
See al-I’tikaaf Nazrah Tarbawiyyah by Dr. ‘Abd al-Lateef Balto.
Islam Q&A
Sunday, September 21, 2008
Does having a gastroscopy invalidate the fast?
Q) Does having a gastroscopy invalidate the fast?
A) Praise be to Allaah.
The gastroscope is a medical instrument that is inserted into the stomach via the mouth, and is used either to take a picture of the stomach or to take a sample for examination, or for other medical purposes, then after the procedure is complete, the instrument is removed via the mouth.
The scholars differed as to whether, if something reaches the stomach, it invalidates the fast in all cases, whether it is provides nourishment or not, or does it not invalidate the fast if it does not provide nourishment?
Three madhhabs are of the view that the fast is broken by everything that enters the stomach: the Maalikis, the Shaafa’is and the Hanbalis.
Based on that, this gastroscopy does invalidate the fast.
The Hanafis agreed with them that everything that reaches the stomach invalidates the fast, but they stipulated that it should remain in the stomach.
Based on that, gastroscopy does not invalidate the fast, because it does not remain in the stomach, rather it is removed once the procedure is completed.
See: Tabyeen al-Haqaa’iq by al-Zayla’i (1/326); al-Majmoo’ (6/317); al-Sharh al-Kabeer (7/410); Sharh Muntaha al-Iraadaat (1/488); Bidaayah al-Mujtahid (2/153).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was of the view that the fast is not broken unless a nourishing substance reaches the stomach. He (may Allaah have mercy on him) said: The more correct view is that the fast is not broken by swallowing something that does not provide nourishment, such as swallowing a pebble. End quote from Majmoo’ al-Fataawa (20/528).
Based on this view, this gastroscopy does not invalidate the fast, and this view is more likely to be the correct one, because the text only indicates that eating and drinking spoil the fast. Allaah says (interpretation of the meaning):
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall
[al-Baqarah 2:187].
The gastroscope is neither food nor drink, and is not akin to food or drink, because the body does not benefit from it and is not nourished by it.
But, if any kind of greasy substance is put on the gastroscope to make it easier to insert it into the stomach, or some saline solution is introduced via the gastroscope to clean it and make it easier to take images, then the fasting person’s fast is invalidated when this substance reaches the stomach, because the body will absorb it and be nourished by it, so it is like food and drink.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/370, 371) – when explaining that everything that reaches the stomach invalidates the fast according to the madhhab of Imam Ahmad – : If a person has a gastroscope inserted and it reaches the stomach, then this breaks the fast [i.e., according to the Hanbali madhhab]. But the correct view is that it does not break the fast unless there is any grease or the like on the gastroscope that may reach the stomach via the gastroscope. In that case it breaks the fast, and it is not permissible to use it during an obligatory fast except in case of necessity.
End quote.
In a statement of the Islamic Fiqh Council it says:
The following things are not regarded as breaking the fast: … gastroscope if it is not accompanied by introduction of fluids (solutions) or any other substance. End quote.
Majallat al-Majma’ (10/2/453-455).
To sum up: If the gastroscope is inserted into the stomach without introducing any other substances, then it does not break the fast, but if some greasy substance or anything else is introduced with it then it does invalidate the fast.
See: Mufsidaat al-Siyaam al-Mu’aasirah by Dr. Ahmad al-Khaleel, p. 39-46.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The gastroscope is a medical instrument that is inserted into the stomach via the mouth, and is used either to take a picture of the stomach or to take a sample for examination, or for other medical purposes, then after the procedure is complete, the instrument is removed via the mouth.
The scholars differed as to whether, if something reaches the stomach, it invalidates the fast in all cases, whether it is provides nourishment or not, or does it not invalidate the fast if it does not provide nourishment?
Three madhhabs are of the view that the fast is broken by everything that enters the stomach: the Maalikis, the Shaafa’is and the Hanbalis.
Based on that, this gastroscopy does invalidate the fast.
The Hanafis agreed with them that everything that reaches the stomach invalidates the fast, but they stipulated that it should remain in the stomach.
Based on that, gastroscopy does not invalidate the fast, because it does not remain in the stomach, rather it is removed once the procedure is completed.
See: Tabyeen al-Haqaa’iq by al-Zayla’i (1/326); al-Majmoo’ (6/317); al-Sharh al-Kabeer (7/410); Sharh Muntaha al-Iraadaat (1/488); Bidaayah al-Mujtahid (2/153).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was of the view that the fast is not broken unless a nourishing substance reaches the stomach. He (may Allaah have mercy on him) said: The more correct view is that the fast is not broken by swallowing something that does not provide nourishment, such as swallowing a pebble. End quote from Majmoo’ al-Fataawa (20/528).
Based on this view, this gastroscopy does not invalidate the fast, and this view is more likely to be the correct one, because the text only indicates that eating and drinking spoil the fast. Allaah says (interpretation of the meaning):
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall
[al-Baqarah 2:187].
The gastroscope is neither food nor drink, and is not akin to food or drink, because the body does not benefit from it and is not nourished by it.
But, if any kind of greasy substance is put on the gastroscope to make it easier to insert it into the stomach, or some saline solution is introduced via the gastroscope to clean it and make it easier to take images, then the fasting person’s fast is invalidated when this substance reaches the stomach, because the body will absorb it and be nourished by it, so it is like food and drink.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/370, 371) – when explaining that everything that reaches the stomach invalidates the fast according to the madhhab of Imam Ahmad – : If a person has a gastroscope inserted and it reaches the stomach, then this breaks the fast [i.e., according to the Hanbali madhhab]. But the correct view is that it does not break the fast unless there is any grease or the like on the gastroscope that may reach the stomach via the gastroscope. In that case it breaks the fast, and it is not permissible to use it during an obligatory fast except in case of necessity.
End quote.
In a statement of the Islamic Fiqh Council it says:
The following things are not regarded as breaking the fast: … gastroscope if it is not accompanied by introduction of fluids (solutions) or any other substance. End quote.
Majallat al-Majma’ (10/2/453-455).
To sum up: If the gastroscope is inserted into the stomach without introducing any other substances, then it does not break the fast, but if some greasy substance or anything else is introduced with it then it does invalidate the fast.
See: Mufsidaat al-Siyaam al-Mu’aasirah by Dr. Ahmad al-Khaleel, p. 39-46.
And Allaah knows best.
Islam Q&A
Rinsing the nose and mouth when fasting
Q) Is it permissible to rinse the nose and mouth during the day in Ramadaan for one who is fasting?
A) Praise be to Allaah.
It is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said to al-Laqeet ibn Saburah: “Do wudoo’ well and make the water go between your fingers, and be thorough in rinsing the nose, unless you are fasting.” So he (peace and blessings of Allaah be upon him) told him to do wudoo’ well then he said: “…and be thorough in rinsing the nose, unless you are fasting.” This indicates that the fasting person may rinse his mouth and nose, but he should not be too thorough in doing so lest the water reach his throat. As for rinsing the nose and mouth, they are essential when doing wudoo’ and ghusl, because they are obligatory parts of those actions, whether one is fasting or not. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah (15/280).
A) Praise be to Allaah.
It is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said to al-Laqeet ibn Saburah: “Do wudoo’ well and make the water go between your fingers, and be thorough in rinsing the nose, unless you are fasting.” So he (peace and blessings of Allaah be upon him) told him to do wudoo’ well then he said: “…and be thorough in rinsing the nose, unless you are fasting.” This indicates that the fasting person may rinse his mouth and nose, but he should not be too thorough in doing so lest the water reach his throat. As for rinsing the nose and mouth, they are essential when doing wudoo’ and ghusl, because they are obligatory parts of those actions, whether one is fasting or not. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah (15/280).
Drinking from Zamzam is mustahabb, not obligatory
Q) I intend, if Allaah wills, to do ‘Umrah during the blessed month of Ramadaan. I am supposed to reach Makkah by land at noontime. It is well known that the pilgrim doing ‘umrah has to drink some Zamzam water after praying behind Maqaam Ibraaheem on ordinary days, but in Ramadaan I intend to fast and not break my fast. So how can I drink Zamzam water?
A) Praise be to Allaah.
Firstly:
Drinking Zamzam water is not obligatory, rather it is mustahabb, but it is not mustahabb only after praying the two rak’ahs behind the Maqaam, rather drinking from Zamzam is mustahabb at all times.
Shaykh al-Islam said in Majmoo’ al-Fataawa (16/144):
It is mustahabb to drink Zamzam water and to drink one’s fill of it, and to make whatever Islamically prescribed du’aa’s one wants when drinking it.
Al-Muwaffaq said in al-Mughni:
It is mustahabb to come to Zamzam and drink from its water for the one who wants to, and to drink one's fill of it. Jaabir said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he came to Banu ‘Abd al-Muttalib, who were providing water, and they gave him a bucket, and he drank from it.”
Al-Nawawi said in al-Majmoo’:
Al-Shaafa’i, his companions and others said: it is mustahabb to drink Zamzam water, and to drink a great deal of it, and to drink one's fill. It is mustahabb to drink it for whatever benefits one wants in this world and the Hereafter. If a person wants to drink it for forgiveness or healing from sickness etc, he should face the qiblah and mention the name of Allaah, then say, “O Allaah, I heard that Your Messenger (peace and blessings of Allaah be upon him) said: ‘The water of Zamzam is for whatever it is drunk for.’ O Allaah, I am drinking it so that You will forgive me so forgive me, O Allaah,” or: “I am drinking it to seek healing from sickness, so heal me, O Allaah.” And so on. It is mustahabb to drink in three draughts as in the case of any other drink. And when he is done he should praise Allaah.
Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (16/138):
It is mustahabb for the pilgrim doing Hajj or ‘umrah to drink from the water of Zamzam if he is able to do so.
Based on this, if you do ‘umrah when you are fasting, there is no sin on you if you do not drink from Zamzam, and you can drink from it after you break your fast.
Secondly:
If you are traveling to Makkah for ‘umrah, it is permissible for a traveler either to break his fast or to fast, according to scholarly consensus, but they differed as to which is better. We have already mentioned in the answer to question no. 20165 that what is better is what is easier. For those for whom fasting when traveling is not too difficult, then fasting is better, and for those for whom fasting is too difficult whilst traveling, not fasting is better, especially for one who is doing ‘umrah, because he needs physical strength in order to do ‘umrah properly, with du’aa’ and proper focus and humility.
Some people who do ‘umrah make it difficult for themselves by doing ‘umrah whilst fasting, even though fasting is very difficult for them, which affects the way they do ‘umrah. It was proven that the Prophet (peace and blessings of Allaah be upon him) used to break his fast on the Day of ‘Arafah.
Al-Shawkaani said:
Fasting the day of ‘Arafah is mustahabb for everyone, but it is makrooh for those who are in ‘Arafah for Hajj. The reason for that is that it may lead to the pilgrim becoming too weak to offer du’aa’ and remember Allaah (dhikr) on the Day of ‘Arafaah in that place and to do the actions of Hajj.
It was proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) forbade singling out Friday for fasting.
Al-Nawawi said:
It is makrooh to single out Friday for fasting unless that coincides with one’s habit [e.g. fasting alternate days], but if a person fasts the day after or the day before as well, or it coincides with his habits, such as if he vowed to fast the day when he was healed forever, and that happens to be a Friday, then it is not makrooh.
The scholars said: The reason why it is forbidden is that Friday is a day of du’aa’, dhikr and worship, such as doing ghusl, going to the prayer early and waiting for the prayer, listening to the khutbah and doing a lot of dhikr afterwards. Allaah says (interpretation of the meaning):
“Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much”
[al-Jumu’ah 62:10]
And there are other acts of worship to be done on this day, so it is mustahabb not to fast on Friday, because that helps one to do these duties in an energetic manner and to enjoy them without getting tired or bored. This is similar to the situation of the pilgrim on the Day of ‘Arafah in ‘Arafah – the Sunnah is for him not to fast as stated above, for the same reason. If some one were to say: if a person fasts another day as Friday that will still make him tired and affect his worship. The answer is that by fasting an extra day he will gain reward that will make up for any shortcomings in his worship on Friday. This is the reason why it is prohibited to single out Friday for fasting.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa Arkaan al-Islam (p. 464) about a traveler who reaches Makkah fasting: should he break his fast in order to have more strength to do ‘umrah?
We say: when the Prophet (peace and blessings of Allaah be upon him) entered Makkah on the twentieth of Ramadaan in the year of the Conquest, he broke his fast.
It is proven in Saheeh al-Bukhaari that the Prophet (peace and blessings of Allaah be upon him) did not fast for the rest of the month, because he was traveling. The journey of the pilgrim doing ‘umrah does not end when he reaches Makkah, and he does not have to refrain from eating etc if he comes not fasting. Some people may continue to fast even when traveling, because fasting whilst traveling nowadays is not a hardship for the ummah, so they continue to fast whilst traveling then come to Makkah feeling very tired, and they wonder whether they should continue their fast or not, or should they delay ‘umrah until after they have broken the fast, or break the fast in order to do ‘umrah straight after reaching Makkah?
We say to them in this case: it is better for you to break your fast in order to do ‘umrah as soon as you reach Makkah, when you are still feeling energetic, because the Sunnah is for the one who comes to Makkah for pilgrimage to hasten straight away to do these rituals. When the Prophet (peace and blessings of Allaah be upon him) entered Makkah for the purpose of pilgrimage he would hasten to the mosque, and he used to make his camel stop at the mosque and go in to do his rituals that he had come to do. Not fasting so that you will be able to do ‘umrah in an energetic manner during the day is better than continuing to fast and then doing ‘umrah after you break your fast at night. It was proven that the Prophet (peace and blessings of Allaah be upon him) was fasting when he was traveling to conquer Makkah, then the people came to him and said: “O Messenger of Allaah, fasting is proving too hard for the people, and they are waiting to see what you will do.” And that was after ‘Asr. So the Prophet (peace and blessings of Allaah be upon him) asked for a drink of water and drank it whilst the people were looking on. So he broke his fast whilst traveling, and he even broke his fast towards the end of the day, all in order to show his ummah that that is permissible. Making oneself fast whilst traveling even though it is too difficult is undoubtedly contrary to the Sunnah, and the following words of the
Prophet (peace and blessings of Allaah be upon him) apply in this case: “It is not righteousness to fast whilst traveling.”
If your fasting whilst traveling will affect your performance of ‘umrah, then it is better for you to break your fast and make that day up later on.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Drinking Zamzam water is not obligatory, rather it is mustahabb, but it is not mustahabb only after praying the two rak’ahs behind the Maqaam, rather drinking from Zamzam is mustahabb at all times.
Shaykh al-Islam said in Majmoo’ al-Fataawa (16/144):
It is mustahabb to drink Zamzam water and to drink one’s fill of it, and to make whatever Islamically prescribed du’aa’s one wants when drinking it.
Al-Muwaffaq said in al-Mughni:
It is mustahabb to come to Zamzam and drink from its water for the one who wants to, and to drink one's fill of it. Jaabir said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he came to Banu ‘Abd al-Muttalib, who were providing water, and they gave him a bucket, and he drank from it.”
Al-Nawawi said in al-Majmoo’:
Al-Shaafa’i, his companions and others said: it is mustahabb to drink Zamzam water, and to drink a great deal of it, and to drink one's fill. It is mustahabb to drink it for whatever benefits one wants in this world and the Hereafter. If a person wants to drink it for forgiveness or healing from sickness etc, he should face the qiblah and mention the name of Allaah, then say, “O Allaah, I heard that Your Messenger (peace and blessings of Allaah be upon him) said: ‘The water of Zamzam is for whatever it is drunk for.’ O Allaah, I am drinking it so that You will forgive me so forgive me, O Allaah,” or: “I am drinking it to seek healing from sickness, so heal me, O Allaah.” And so on. It is mustahabb to drink in three draughts as in the case of any other drink. And when he is done he should praise Allaah.
Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (16/138):
It is mustahabb for the pilgrim doing Hajj or ‘umrah to drink from the water of Zamzam if he is able to do so.
Based on this, if you do ‘umrah when you are fasting, there is no sin on you if you do not drink from Zamzam, and you can drink from it after you break your fast.
Secondly:
If you are traveling to Makkah for ‘umrah, it is permissible for a traveler either to break his fast or to fast, according to scholarly consensus, but they differed as to which is better. We have already mentioned in the answer to question no. 20165 that what is better is what is easier. For those for whom fasting when traveling is not too difficult, then fasting is better, and for those for whom fasting is too difficult whilst traveling, not fasting is better, especially for one who is doing ‘umrah, because he needs physical strength in order to do ‘umrah properly, with du’aa’ and proper focus and humility.
Some people who do ‘umrah make it difficult for themselves by doing ‘umrah whilst fasting, even though fasting is very difficult for them, which affects the way they do ‘umrah. It was proven that the Prophet (peace and blessings of Allaah be upon him) used to break his fast on the Day of ‘Arafah.
Al-Shawkaani said:
Fasting the day of ‘Arafah is mustahabb for everyone, but it is makrooh for those who are in ‘Arafah for Hajj. The reason for that is that it may lead to the pilgrim becoming too weak to offer du’aa’ and remember Allaah (dhikr) on the Day of ‘Arafaah in that place and to do the actions of Hajj.
It was proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) forbade singling out Friday for fasting.
Al-Nawawi said:
It is makrooh to single out Friday for fasting unless that coincides with one’s habit [e.g. fasting alternate days], but if a person fasts the day after or the day before as well, or it coincides with his habits, such as if he vowed to fast the day when he was healed forever, and that happens to be a Friday, then it is not makrooh.
The scholars said: The reason why it is forbidden is that Friday is a day of du’aa’, dhikr and worship, such as doing ghusl, going to the prayer early and waiting for the prayer, listening to the khutbah and doing a lot of dhikr afterwards. Allaah says (interpretation of the meaning):
“Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much”
[al-Jumu’ah 62:10]
And there are other acts of worship to be done on this day, so it is mustahabb not to fast on Friday, because that helps one to do these duties in an energetic manner and to enjoy them without getting tired or bored. This is similar to the situation of the pilgrim on the Day of ‘Arafah in ‘Arafah – the Sunnah is for him not to fast as stated above, for the same reason. If some one were to say: if a person fasts another day as Friday that will still make him tired and affect his worship. The answer is that by fasting an extra day he will gain reward that will make up for any shortcomings in his worship on Friday. This is the reason why it is prohibited to single out Friday for fasting.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa Arkaan al-Islam (p. 464) about a traveler who reaches Makkah fasting: should he break his fast in order to have more strength to do ‘umrah?
We say: when the Prophet (peace and blessings of Allaah be upon him) entered Makkah on the twentieth of Ramadaan in the year of the Conquest, he broke his fast.
It is proven in Saheeh al-Bukhaari that the Prophet (peace and blessings of Allaah be upon him) did not fast for the rest of the month, because he was traveling. The journey of the pilgrim doing ‘umrah does not end when he reaches Makkah, and he does not have to refrain from eating etc if he comes not fasting. Some people may continue to fast even when traveling, because fasting whilst traveling nowadays is not a hardship for the ummah, so they continue to fast whilst traveling then come to Makkah feeling very tired, and they wonder whether they should continue their fast or not, or should they delay ‘umrah until after they have broken the fast, or break the fast in order to do ‘umrah straight after reaching Makkah?
We say to them in this case: it is better for you to break your fast in order to do ‘umrah as soon as you reach Makkah, when you are still feeling energetic, because the Sunnah is for the one who comes to Makkah for pilgrimage to hasten straight away to do these rituals. When the Prophet (peace and blessings of Allaah be upon him) entered Makkah for the purpose of pilgrimage he would hasten to the mosque, and he used to make his camel stop at the mosque and go in to do his rituals that he had come to do. Not fasting so that you will be able to do ‘umrah in an energetic manner during the day is better than continuing to fast and then doing ‘umrah after you break your fast at night. It was proven that the Prophet (peace and blessings of Allaah be upon him) was fasting when he was traveling to conquer Makkah, then the people came to him and said: “O Messenger of Allaah, fasting is proving too hard for the people, and they are waiting to see what you will do.” And that was after ‘Asr. So the Prophet (peace and blessings of Allaah be upon him) asked for a drink of water and drank it whilst the people were looking on. So he broke his fast whilst traveling, and he even broke his fast towards the end of the day, all in order to show his ummah that that is permissible. Making oneself fast whilst traveling even though it is too difficult is undoubtedly contrary to the Sunnah, and the following words of the
Prophet (peace and blessings of Allaah be upon him) apply in this case: “It is not righteousness to fast whilst traveling.”
If your fasting whilst traveling will affect your performance of ‘umrah, then it is better for you to break your fast and make that day up later on.
Islam Q&A
Wednesday, September 17, 2008
I’tikaaf of women in the mosque
Q) Can women sit for I'tikaf in a mosque in the last ten days of Ramadan?
A) Praise be to Allaah.
Yes, it is permissible for a woman to observe i’tikaaf in the mosque during the last ten days of Ramadaan.
Indeed, i'tikaaf is Sunnah for both men and women, and the Mothers of the Believers (may Allaah be pleased with them [i.e., the wives of the Prophet (peace and blessings of Allaah be upon him)] used to observe i’tikaaf with the Prophet (peace and blessings of Allaah be upon him) during his lifetime, and after he passed away.
Al-Bukhaari (2026) and Muslim (1172) narrated from ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten nights of Ramadaan in i'tikaaf until he passed away, then his wives observed i'tikaaf after he died.
It says in ‘Awn al-Ma’bood:
This indicates that women are the same as men when it comes to i'tikaaf.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
I’tikaaf is Sunnah for both men and women, because it was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during Ramadaan, and finally he settled on i'tikaaf during the last ten days, and some of his wives used to observe i'tikaaf with him, then they observed i’tikaaf after he died. The place for i’tikaaf is the mosque in which prayers in congregation are performed.
From the internet website of Shaykh Ibn Baaz.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Yes, it is permissible for a woman to observe i’tikaaf in the mosque during the last ten days of Ramadaan.
Indeed, i'tikaaf is Sunnah for both men and women, and the Mothers of the Believers (may Allaah be pleased with them [i.e., the wives of the Prophet (peace and blessings of Allaah be upon him)] used to observe i’tikaaf with the Prophet (peace and blessings of Allaah be upon him) during his lifetime, and after he passed away.
Al-Bukhaari (2026) and Muslim (1172) narrated from ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten nights of Ramadaan in i'tikaaf until he passed away, then his wives observed i'tikaaf after he died.
It says in ‘Awn al-Ma’bood:
This indicates that women are the same as men when it comes to i'tikaaf.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
I’tikaaf is Sunnah for both men and women, because it was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during Ramadaan, and finally he settled on i'tikaaf during the last ten days, and some of his wives used to observe i'tikaaf with him, then they observed i’tikaaf after he died. The place for i’tikaaf is the mosque in which prayers in congregation are performed.
From the internet website of Shaykh Ibn Baaz.
And Allaah knows best.
Islam Q&A
‘Umrah is mustahabb at any time in Ramadaan
Q) Is ‘Umrah mustahabb during the last ten days of Ramadaan?.
A) Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) encouraged us to perform ‘Umrah in the month of Ramadaan. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”
This includes all of Ramadaan, not just the last ten days.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) encouraged us to perform ‘Umrah in the month of Ramadaan. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”
This includes all of Ramadaan, not just the last ten days.
And Allaah knows best.
Islam Q&A
It is permissible to cook whilst fasting
Q) Is it permisable to cook while fasting?
A) It is permissible to cook whilst fasting.
“It is OK for a person to taste the food during the day whilst fasting, if necessary, and his fast is still valid so long as he does not deliberately swallow anything of it.”.
See Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 332
A) It is permissible to cook whilst fasting.
“It is OK for a person to taste the food during the day whilst fasting, if necessary, and his fast is still valid so long as he does not deliberately swallow anything of it.”.
See Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 332
He fasts and lies
Q) There is a man who is accustomed to telling lies ever since he was a child. He is trying to overcome this bad habit but he forgets and tells lies, then he asks Allaah’s forgiveness again. Does that have any effect on his fasting?
A) Praise be to Allaah.
Al-Bukhaari (1903, 6057) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink.”
The phrase “false speech” includes lying, backbiting, spreading slander and bearing false witness, and every kind of speech that is haraam.
Acting upon it means doing evil and immoral actions. See Tuhfat al-Ahwadhi.
Ignorance means committing all kinds of sins. This was the view of al-Sindi in Haashiyat Ibn Maajah.
Al-Haafiz said:
With regard to the phrase “Allaah has no need of him giving up his food and drink”, Ibn Battaal said: This does not mean that he is to be told to stop fasting, rather it is a warning against false speech and the other things mentioned along with it… this is an indication that (his fast) is not accepted… what is meant is that a fast that is contaminated with falsehood is rejected and that a fast that is free of that is aceepted.
Ibn al-‘Arabi said: This hadeeth implies that whoever does the things mentioned here will not be rewarded for his fast. What is meant is that the reward for fasting cannot outweigh the sin of false speech and the other things mentioned here.
What is meant is that all sins have an effect on the fast and thus reduce the reward for fasting. The reward may be cancelled out altogether if there are too many sins.
So you have to continue to strive against yourself until you give up this evil habit. Every time you sin you have to repent and seek forgiveness, for the one who repents from sin is like one who did not sin at all.
May Allaah help us to do that which He loves and which pleases Him.
Islam Q&A
A) Praise be to Allaah.
Al-Bukhaari (1903, 6057) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it, and ignorance, Allaah has no need of him giving up his food and drink.”
The phrase “false speech” includes lying, backbiting, spreading slander and bearing false witness, and every kind of speech that is haraam.
Acting upon it means doing evil and immoral actions. See Tuhfat al-Ahwadhi.
Ignorance means committing all kinds of sins. This was the view of al-Sindi in Haashiyat Ibn Maajah.
Al-Haafiz said:
With regard to the phrase “Allaah has no need of him giving up his food and drink”, Ibn Battaal said: This does not mean that he is to be told to stop fasting, rather it is a warning against false speech and the other things mentioned along with it… this is an indication that (his fast) is not accepted… what is meant is that a fast that is contaminated with falsehood is rejected and that a fast that is free of that is aceepted.
Ibn al-‘Arabi said: This hadeeth implies that whoever does the things mentioned here will not be rewarded for his fast. What is meant is that the reward for fasting cannot outweigh the sin of false speech and the other things mentioned here.
What is meant is that all sins have an effect on the fast and thus reduce the reward for fasting. The reward may be cancelled out altogether if there are too many sins.
So you have to continue to strive against yourself until you give up this evil habit. Every time you sin you have to repent and seek forgiveness, for the one who repents from sin is like one who did not sin at all.
May Allaah help us to do that which He loves and which pleases Him.
Islam Q&A
Passing in front of someone who is praying
Q) One time, by mistake, I told some women in a prayer room, who wanted to pray but were wating for some women to pray so they could pass in front of them, I told them that it was okay since it was a prayer room, and we do pass in fornt of others in the masjids. But I have recently learnt that you can only pass in front of others when the congregation takes place, and otherwise you cannot and the person praying must stop the person from passing or else the person passing is a devil. I told a lot of women there this, and I am sincerly sorry for speaking without knowledge and have asked Allaah (swt) to forgive me, but I feel guilty for spreading wrong information which they might take to be true, and might even pass on to others! What can I do, and would the sin of these people come on to me? Can you please also tell me what should one do in a masjid, where people usually pass by in front of you when you are just praying normally (not in congregation)? Does this apply to the masjids at Makkah and Medinah (haram shariff) also?
A) Praise be to Allaah.
You should note – may Allaah forgive you – that you have committed a great sin, which is speaking about Allaah without knowledge. This is a sin which Allaah mentioned in conjunction with shirk. Allaah says (interpretation of the meaning): “Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge” [al-A’raaf 7:33]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces a good way in Islam which is followed after he dies will have a reward like that of those who did it, without that detracting from their reward in the slightest. Whoever introduces a bad way in Islam which is followed after he dies will have a burden of sin like that of those who did it, without that detracting from their burden in the slightest.” (Narrated by Muslim, 1017, from Jareer ibn ‘Abd-Allaah).
So you have to repent to Allaah and seek His forgiveness for this sin. I ask Allaah to bless you with sincere repentance.
You should also strive to put right your mistake by telling those who heard what you said before without knowledge.
With regard to the question that you mention, if someone wants to pass in front of a person who is praying, one of the following scenarios must apply:
1 – If he passes in front of the one who is praying, i.e., in the area between the spot where he puts his forehead when he prostrates and where he stands, this is haraam, and indeed it is a major sin as the Prophet (peace and blessings of Allaah be upon him) said: “If the one who passes in front of a person who is praying knew what (a burden of sin) he bears, it would be better for him to stand for forty rather than pass in front of him.” Abu’l-Nadar – one of the narrators – said: I do not know whether he said forty days or months or years. Narrated by al-Bukhaari, 510; Muslim, 507 – from Abu Juhaym (may Allaah be pleased with him).
In this case it makes no different whether the person has a sutrah (object to serve as a screen) or not.
2 – If he passes in the area that is beyond the place where he prostrates. Two scenarios may apply in this case:
(i) If the one who is praying has set up a sutrah (object to serve as a screen). In this case it is permissible to pass beyond the sutrah, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you prays, let him face towards something. If he cannot find anything, then let him set up a stick. If he cannot do that, then let him draw a line, then it will not matter if anyone passes in front of him.”
Narrated by Ahmad, 3/15; Ibn Maajah, 3063; Ibn Hibbaan, 2361. Ibn Hajar said in al-Buloogh, 249: The one who said that it is mudtarab (a kind of weak hadeeth) is not right; rather it is hasan.
And it was narrated that Talhah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you puts something in front of him that is like the back of a saddle, then let him pray and not worry about anyone who passes beyond that.” Narrated by Muslim, 499.
(ii) If the one who is praying has not set up a sutrah, he has no more than the space in which he prostrates. This is the most correct scholarly opinion. It is permissible for the one who wants to pass in front of him to pass in the space beyond where he prostrates. That is because the prohibition mentioned in the hadeeth applies to passing in front of the one who is praying, and what is beyond the place where he prostrates is not counted as being in front of the one who is praying.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, after mentioning the differences of scholarly opinion concerning the distance within which the worshipper should stop anyone from passing in front of him:
The most correct opinion is that it is the distance between his feet and the place where he prostrates. That is because the one who is praying has no right to anything more than what he needs for his prayer. So he does not have the right to prevent the people from (using space) that he does not need.
Al-Sharh al-Mumti’, 3/340.
All of this has to do with one who is praying alone or is leading others in prayer. If he is a member of a congregation, then the sutrah of the imam is the sutrah for those who are behind him.
Al-Bukhaari (may Allaah have mercy on him) said: Baab sutrat al-imam sutrah li man khalfahu (the sutrah of the imam is the sutrah of those who are behind him).
It was narrated that Ibn ‘Abbaas said: Once I came riding a female donkey and had (just) attained the age of puberty. The Messenger of Allaah (peace and blessings of Allaah be upon him) praying at Mina, and there was no wall in front of him. I passed in front of part of the row while they were praying. Then I let the donkey loose to graze and joined the row, and nobody objected to it. (Narrated by al-Bukhaari, 76; Muslim, 504)
See al-Mughni, 2/42, 2/46
The correct scholarly view is that Makkah and other places are the same because of the general meaning of the evidence. There is nothing to suggest that Makkah is not included in this general meaning. This is the view favoured by Shaykh Ibn ‘Uthaymeen. See al-Sharh al-Mumti’, 3/342.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
You should note – may Allaah forgive you – that you have committed a great sin, which is speaking about Allaah without knowledge. This is a sin which Allaah mentioned in conjunction with shirk. Allaah says (interpretation of the meaning): “Say (O Muhammad): (But) the things that my Lord has indeed forbidden are Al-Fawaahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah of which you have no knowledge” [al-A’raaf 7:33]
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces a good way in Islam which is followed after he dies will have a reward like that of those who did it, without that detracting from their reward in the slightest. Whoever introduces a bad way in Islam which is followed after he dies will have a burden of sin like that of those who did it, without that detracting from their burden in the slightest.” (Narrated by Muslim, 1017, from Jareer ibn ‘Abd-Allaah).
So you have to repent to Allaah and seek His forgiveness for this sin. I ask Allaah to bless you with sincere repentance.
You should also strive to put right your mistake by telling those who heard what you said before without knowledge.
With regard to the question that you mention, if someone wants to pass in front of a person who is praying, one of the following scenarios must apply:
1 – If he passes in front of the one who is praying, i.e., in the area between the spot where he puts his forehead when he prostrates and where he stands, this is haraam, and indeed it is a major sin as the Prophet (peace and blessings of Allaah be upon him) said: “If the one who passes in front of a person who is praying knew what (a burden of sin) he bears, it would be better for him to stand for forty rather than pass in front of him.” Abu’l-Nadar – one of the narrators – said: I do not know whether he said forty days or months or years. Narrated by al-Bukhaari, 510; Muslim, 507 – from Abu Juhaym (may Allaah be pleased with him).
In this case it makes no different whether the person has a sutrah (object to serve as a screen) or not.
2 – If he passes in the area that is beyond the place where he prostrates. Two scenarios may apply in this case:
(i) If the one who is praying has set up a sutrah (object to serve as a screen). In this case it is permissible to pass beyond the sutrah, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you prays, let him face towards something. If he cannot find anything, then let him set up a stick. If he cannot do that, then let him draw a line, then it will not matter if anyone passes in front of him.”
Narrated by Ahmad, 3/15; Ibn Maajah, 3063; Ibn Hibbaan, 2361. Ibn Hajar said in al-Buloogh, 249: The one who said that it is mudtarab (a kind of weak hadeeth) is not right; rather it is hasan.
And it was narrated that Talhah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you puts something in front of him that is like the back of a saddle, then let him pray and not worry about anyone who passes beyond that.” Narrated by Muslim, 499.
(ii) If the one who is praying has not set up a sutrah, he has no more than the space in which he prostrates. This is the most correct scholarly opinion. It is permissible for the one who wants to pass in front of him to pass in the space beyond where he prostrates. That is because the prohibition mentioned in the hadeeth applies to passing in front of the one who is praying, and what is beyond the place where he prostrates is not counted as being in front of the one who is praying.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, after mentioning the differences of scholarly opinion concerning the distance within which the worshipper should stop anyone from passing in front of him:
The most correct opinion is that it is the distance between his feet and the place where he prostrates. That is because the one who is praying has no right to anything more than what he needs for his prayer. So he does not have the right to prevent the people from (using space) that he does not need.
Al-Sharh al-Mumti’, 3/340.
All of this has to do with one who is praying alone or is leading others in prayer. If he is a member of a congregation, then the sutrah of the imam is the sutrah for those who are behind him.
Al-Bukhaari (may Allaah have mercy on him) said: Baab sutrat al-imam sutrah li man khalfahu (the sutrah of the imam is the sutrah of those who are behind him).
It was narrated that Ibn ‘Abbaas said: Once I came riding a female donkey and had (just) attained the age of puberty. The Messenger of Allaah (peace and blessings of Allaah be upon him) praying at Mina, and there was no wall in front of him. I passed in front of part of the row while they were praying. Then I let the donkey loose to graze and joined the row, and nobody objected to it. (Narrated by al-Bukhaari, 76; Muslim, 504)
See al-Mughni, 2/42, 2/46
The correct scholarly view is that Makkah and other places are the same because of the general meaning of the evidence. There is nothing to suggest that Makkah is not included in this general meaning. This is the view favoured by Shaykh Ibn ‘Uthaymeen. See al-Sharh al-Mumti’, 3/342.
And Allaah knows best.
Islam Q&A
He is threatening to divorce her if she does not work
Q) I'm a young woman, converted to Islam - alhamdulillah. I'm married to a Muslim from Guinea. We doen't have children yet. I worked in a factory here in Europa. But they stoped the production and I losed the job. I'm happy about it, because I like to stay at home, I doen't want to work and the job was mixed. The problem is that my husband earns not a lot of money. His income is hardly enough for us, as life is very expensive here. And he has brothers in his county how are poor and need his help (his parents do not live anymore) . So he wants me to work. I was looking for a job that is not mixed. But I didn't finde one. I called a shaikh in Germany, which talked to my husband and explained him that it is my right to stay at home. My husband doesn't deny that but he sais that I must work as he doesn't earn a lot of money. Now he said to me: "f you don't work in one month I leave you (means: divorce)." My questions are: 1. Can I go to an interwiev where I have to talk to a woman and to her husband (for a job as babysitter) ? 2. Do I must work if I find a halal job ? 3. What do you advise me to do now ?
A) Praise be to Allaah.
Firstly:
The husband is obliged to spend on his family, pay the rent, cover food expenses and so on, and the wife is not obliged to provide any of that, even if she is working or is wealthy.
Allaah says (interpretation of the meaning):
“Let the rich man spend according to his means”
[al-Talaaq 65:7].
And the Prophet (peace and blessings of Allaah be upon him) said: “Their rights over you are that you should provide for them and clothe them in a reasonable manner.” Narrated by Muslim (1218). And he (peace and blessings of Allaah be upon him) said to Hind the wife of Abu Sufyaan: “Take [i.e., from his wealth] what is sufficient for you and your child on a reasonable basis.” Narrated by al-Bukhaari (5364).
Secondly:
The basic principle is that women should stay at home and not go out except for necessary purposes. Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33].
Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), the believing women are to follow them in that. It is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) as an honour to them due to their standing with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are an example for the believing women.
The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah and when she goes out, the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house,” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2688.
And the Prophet (peace and blessings of Allaah be upon him) said regarding women’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Thirdly:
It is haraam for a woman to work in a place where she mixes with men, because of the evils and problems that result from that mixing for both men and women. She may work outside the home in a permissible job in which there is no mixing with men, subject to the following conditions:
- That she needs to work
- That the work is suited to women’s nature and suited to their femininity and physical constitution, such as working in medicine, nursing, teaching, sewing and so on.
- That the work is in a place that is only for women, and there is no mixing with non-mahram men
- That the woman adhere to proper shar’i hijab at work
- That her work should not lead to her travelling without a mahram
- That her going out to work does not involve her committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahram men may smell it.
- That it does not lead to her neglecting a more important duty such as taking care of her house and looking after her husband and children.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The field of work for women is that a woman should work in areas that women specialize in, such as teaching girls, whether it is an administrative or teaching position, or she may work in her home, sewing clothes for women and the like. As for working in fields in which men specialize, it is not permissible for her to work where she will be required to mix with men, as this is a great fitnah which must be avoided. It must be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I am not leaving behind after me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” A man must make his family avoid all areas and causes of fitnah in all circumstances. End quote from Fataawa al-Mar’ah al-Muslimah (2/981).
Fourthly:
There is nothing wrong with you working as a babysitter. If it is in your house there is no problem; if it is in the house of the family you are working for, it is essential that you avoid being alone with the father of the child and any other non-mahram men, and beware of other things that are haraam, such as looking, shaking hands, speaking to men unnecessarily.
You are not obliged to work even though it is permissible, so long as your husband did not stipulate that in the marriage contract. If you are afraid that your husband will divorce you, then you have the choice between working and getting divorced, and in this case it is better for you to look for permissible work, and you will find it in sha Allaah, for the bitterness of having to work may be less than the bitterness of divorce.
Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
We ask Allaah to set your affairs straight and to bring you together in obedience to Him.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
The husband is obliged to spend on his family, pay the rent, cover food expenses and so on, and the wife is not obliged to provide any of that, even if she is working or is wealthy.
Allaah says (interpretation of the meaning):
“Let the rich man spend according to his means”
[al-Talaaq 65:7].
And the Prophet (peace and blessings of Allaah be upon him) said: “Their rights over you are that you should provide for them and clothe them in a reasonable manner.” Narrated by Muslim (1218). And he (peace and blessings of Allaah be upon him) said to Hind the wife of Abu Sufyaan: “Take [i.e., from his wealth] what is sufficient for you and your child on a reasonable basis.” Narrated by al-Bukhaari (5364).
Secondly:
The basic principle is that women should stay at home and not go out except for necessary purposes. Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33].
Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), the believing women are to follow them in that. It is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) as an honour to them due to their standing with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are an example for the believing women.
The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah and when she goes out, the Shaytaan gets his hopes up. She is never closer to Allaah than when she is in the innermost part of her house,” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2688.
And the Prophet (peace and blessings of Allaah be upon him) said regarding women’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Thirdly:
It is haraam for a woman to work in a place where she mixes with men, because of the evils and problems that result from that mixing for both men and women. She may work outside the home in a permissible job in which there is no mixing with men, subject to the following conditions:
- That she needs to work
- That the work is suited to women’s nature and suited to their femininity and physical constitution, such as working in medicine, nursing, teaching, sewing and so on.
- That the work is in a place that is only for women, and there is no mixing with non-mahram men
- That the woman adhere to proper shar’i hijab at work
- That her work should not lead to her travelling without a mahram
- That her going out to work does not involve her committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahram men may smell it.
- That it does not lead to her neglecting a more important duty such as taking care of her house and looking after her husband and children.
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said: The field of work for women is that a woman should work in areas that women specialize in, such as teaching girls, whether it is an administrative or teaching position, or she may work in her home, sewing clothes for women and the like. As for working in fields in which men specialize, it is not permissible for her to work where she will be required to mix with men, as this is a great fitnah which must be avoided. It must be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I am not leaving behind after me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” A man must make his family avoid all areas and causes of fitnah in all circumstances. End quote from Fataawa al-Mar’ah al-Muslimah (2/981).
Fourthly:
There is nothing wrong with you working as a babysitter. If it is in your house there is no problem; if it is in the house of the family you are working for, it is essential that you avoid being alone with the father of the child and any other non-mahram men, and beware of other things that are haraam, such as looking, shaking hands, speaking to men unnecessarily.
You are not obliged to work even though it is permissible, so long as your husband did not stipulate that in the marriage contract. If you are afraid that your husband will divorce you, then you have the choice between working and getting divorced, and in this case it is better for you to look for permissible work, and you will find it in sha Allaah, for the bitterness of having to work may be less than the bitterness of divorce.
Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
We ask Allaah to set your affairs straight and to bring you together in obedience to Him.
And Allaah knows best.
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