Question:
Is it proper to refer to actions of the wives of the Holy Prophet
(sallalaho alaihe wassalam) as "Sunnah" actions? I ask because some
sisters refer to wearing niqab as Sunnah but that doesn�t make sense
to me. I understand if they said it is a sunnah of the wives of the
prophet, but Sunnah (with a capital) doesn�t make sense to me!
Answer:
Assalamu alaykum
In the name of Allah the Inspirer of truth
Sunna is a way that is followed in the din. It includes the way
followed by the Messenger of Allah (upon him be peace), whether it was
something he did himself or told others to do or approved of in others
(as in the case in question).
As for the niqab, it is more than just a "Sunna" in your understanding
of the word. It has been considered wajib by many scholars.
Tuesday, October 1, 2013
Fathwa, - Niqab as Sunnah doesn’t make sense to me…
Is it proper to refer to actions of the wives of the Holy Prophet
(sallalaho alaihe wassalam) as "Sunnah" actions? I ask because some
sisters refer to wearing niqab as Sunnah but that doesn�t make sense
to me. I understand if they said it is a sunnah of the wives of the
prophet, but Sunnah (with a capital) doesn�t make sense to me!
Answer:
Assalamu alaykum
In the name of Allah the Inspirer of truth
Sunna is a way that is followed in the din. It includes the way
followed by the Messenger of Allah (upon him be peace), whether it was
something he did himself or told others to do or approved of in others
(as in the case in question).
As for the niqab, it is more than just a "Sunna" in your understanding
of the word. It has been considered wajib by many scholars.
Fathwa, - Women’s Attire in front of Mahrams
Could you please clarify the hijaab of a woman in front of her mahrams
(i.e. her father and brothers). For example, is it permissible for her
to wear half sleeves and uncover her hair, whilst wearing the
traditional Pakistani shalwar kameez?
Answer:
Wa Alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There is a difference between what legal limits entail and what
dignity and propriety entail.
In terms of legal limits, the �nakedness� of a woman in from of her
immediate kin�her father, grandfathers, brothers, children, first
uncles�is: navel to knee plus the waist area. Answers on
www.SunniPath.comexplain this. Please go to www.SunniPath.com, and
search for fiqh awra
As for propriety and dignity, our scholars tell us that young women
should dress in a modest manner, preferring loose unrevealing clothing
even at home.
This is akin to men: would it be proper for men to walk around at home
with only a long towel covering them from navel to knee? No: it would
be undignified and unbecoming.
Fathwa, - The Hijab between Human Thought and Sacred Law
The Hijab between Human Thought and Sacred Law
Answer:
In the Name of Allah, Most Merciful and Compassionate.
May Allah's blessings and peace be on His Messenger Muhammad, and his
folk, companions, and followers.
The issue of hijab has met with many problems and challenges in
contemporary times. At first glance, these problems with the hijab
seem warranted. However, upon closer inspection of the law of hijab
and further study of the concept of hijab, which relates to the social
sphere of Sacred Law, the challenges posed to the hijab collapse.
And studying an issue such as this requires us to break it down in a
way that will facilitate our method for completing this discussion.
And without too long an introduction to the philosophy of hijab and
its relationship to the spiritual aspects of the Muslim woman�s life,
it is possible for us to delineate the central themes of this issue,
and they are:
1. The position of this ruling in the fiqh structure
2. The relationship of the hijab ruling to its theological
underpinnings, and that [this ruling] is a subsidiary to a fundamental
3. The underlying relationship of hijab to modesty
4. The hijab ruling falling under the principle of changing laws for
changing times
5. Is the hijab a phenomenon or is it a fundamental, rooted in human
thought and nature?
First, if we look closely at hijab and where this ruling originates,
and what sphere it belongs to, I have no doubt that there is some
debate about placing this ruling exclusively in the social sphere of
Islamic jurisprudence. And isn�t the motive behind the philosophy of
the hijab nothing except the demarcation of social relationships, in
which the human being has lost his way, such that the Sacred Law came
to show the importance of cover and take a moderate course in framing
this ruling and that is the principle of �no excessiveness and no
remissness.� Thus there is no excessiveness in hijab, no contrived
exaggeration that is outside of human nature, the nature that Allah
wants us to live by in all times, with the exclusion of none. And
there is no remissness in hijab, so that there won�t be any reason to
deviate from our primordial nature, fitrah, in whose beautiful shade
Allah wants us to take repose.
And the ordainment of hijab in Sacred Law is nothing but an
illustration of the ambiguous social relationship between men and
women. And if, at first glance, it appears that there is some
harshness in the way this relationship is drawn, we should take a
second glance at the constant tendency of human beings to deviate from
the right course, and then we will comprehend that this ruling is a
divine wisdom that requires stopping at these limits. Because, if the
bonds of modesty are torn from the heart and intellect, there will be
devastation and turmoil, which will make the Ummah [Muslim community]
leave the right course in the name of the very modesty that Islam
invites to. And what is stranger than to have the very evidence of
what is right become the very evidence of what is wrong? (I will
explain this further when I discuss the relationship of hijab to
modesty.)
Let�s leave this quick sketch to say that hijab is a law that relates
to the social life of the human, and if this is agreed upon, then
[let�s go on to say that] there are societies that change and
societies that stay the same. And if we ask the following question:
What is the societal definition of hijab? Is it an issue that is
subject to changes in society and intellectual currents? Or is it one
of those constants that the Sacred Law describes as being part of
primordial human nature, a nature that expresses the social front of
human life.
Let�s explain more: let�s initially suppose that hijab is one of those
issues that change, that follow social thought and cognitive patterns.
Building on this, the form the hijab should take is not a problem as
long as there is modesty. And does modesty differ from person to
person? Or is it a personal value that shows how a person feels and
reacts, and, consequently, there is no problem with any type of
clothing, what�s important is modesty. So wear what you want, but be
modest, and if you want, don�t wear anything, as long as you�re
modest. And what is the problem with this if your actions involve
modesty!
I know that no one will agree with what I�ve said, and that I�ve
strayed quite a bit from the intended goal and that this is not what
we�re looking for. What we�re looking for is that there is no
objection to a woman�s going out with modest clothing but without
covering the head, as long as she has the intended modesty. But I am
entitled to ask here: who defines this modest clothing? And is there a
clear law about it? And who has the authority of governing this? And
has anything been conceded by me and everyone else in agreement to
this?
The answer: Of course not. [If it were the case that everyone was in
agreement], then let us listen to words that are considered the
standard (of course, for those who believe in this religion that we
take as our way of life). For, the law of Allah says that is necessary
to cover the head because this beautiful creation is the focal point
of arousal. And who amongst us wouldn�t agree to this? But what has
made us see this [uncovering the head] as something ordinary is that
we have become accustomed to it, and [even] relish it. And this may
even lead us to say that what is the problem with uncovering the
breasts, as long as there�s modesty? Aren�t the breasts a normal part
of the body, and so on and so forth�until we allow ourselves to
tolerate a law of nakedness in the name of modesty.
Second, when we discuss this important branch of Sacred Law, we
mention it as a branch, stemming from the root of faith embedded in
the heart. This means that observation of these subsidiary laws [that
branch out of the �usul� or fundamentals] is unavoidable if this basis
is present. And how is it that this intelligent person can accept a
law with all of its fundamentals and then debate with himself and say,
�This is unacceptable and this is acceptable,� so that we become like
those that believe in a portion [of the religion or book] and reject
another portion. And those are the people of special interests, to
whom the rules don�t appeal, except to the extent that they fit their
special interests.
Thus, hijab is modesty of faith, and the best modesty is universal
modesty that does not belong to you or me or to any person. This is
the modesty that was described in the hadith as being part of faith,
and that [the opposite] shamelessness is part of aversion [to faith].
Therefore, modesty has a spiritual definition and does not have a
merely subjective definition determined by my own special intellect or
your own special intellect.
Third, if hijab encompasses such a strong relationship with modesty,
then I say that it is impossible for a moral value [such as modesty]
to change from time to time because of intellectual trends that we
live with everyday. For [example], lying, as a moral vice, will remain
a vice forever and ever. And bravery, as a moral virtue, will remain a
virtue forever and ever. And modesty, in its definition as a moral
virtue, defined in the hadith as a branch of faith, will remain a high
moral virtue in the life of every society.
But what has changed in this society of ours that we have allowed
ourselves to say that modesty, as a moral virtue, can change and other
people in previous times did not understand this virtue correctly? And
the right way to understand this is as an internal feeling or emotion
that compels a person to do different things. And, therefore, when
people in previous times covered their heads, they did not know the
meaning of modesty, and instead, were just being pointlessly strict in
order to demonstrate an artificial modesty, not required in this
religion.
Let�s think about this a little: doesn�t every moral value, whether
conscious or unconscious, come from inside the human being and push
him to manifest actions that reveal this inner value? And as far as
modesty is concerned, its outward manifestation is an act of complete
obedience to this faith that struggles inside of us, so that we may
declare our complete submission to and pure association with this
religion.
Fourth, there are rulings that change with the passage of time and
those that don�t change. And if we want to trace the origin of this
issue in the principles adhered to in this religion, [we see that] the
rulings that change are those that are based on [local] tradition and
custom, not those that are separate from custom.
This is because with the passage of time, the needs of people change;
hence, traditions and customs change too. And with change in
traditions and customs, rulings change, except for rulings based on
legal proofs. And if we want to delineate the domain to which the
ruling of hijab belongs: is it one of the rulings based on tradition
and custom? Or is it one of the rulings that are separate from custom?
I don�t think anyone would agree that hijab was legislated in the time
of the Prophet (peace be upon him) because custom demanded it, and
that people in that time needed hijab because they saw it in their
complete interest. Rather, the contrary is true: custom dictated that
people remain the way they were. And how would hijab be in their
interests and what would the wisdom be behind it if the women at that
time were all uncovered? Wouldn�t it just be an artificial control,
undesirable [interference] from the Sacred Law in people�s customs and
traditions? Wouldn�t it be more befitting of the Sacred Law that seeks
to preserve people�s interests, to tell people: stay the way you are
and don�t change anything in your traditions?
However, there is something that is inevitable, and that is modesty.
This matter is hard to get around. So, young girl, stay the way you
are, but be modest, because it is inevitable. However, the Sacred Law
did not go that way, and instead, clearly indicated and plainly
expressed that modesty cannot exist without this ruling, and that is
the hijab. And thus, matters became clear.
And it is possible to say here: what is the benefit of hijab if there
is no modesty? And this is what we see with some women. The issue is
not one of hijab, and that is sufficient.
And one can respond to this by saying: and what is the benefit of
declaring Islam if there is hypocrisy and corruption on the person�s
inside? This means that the objective of Sacred Law is the designation
of laws, their regulation, and application. And beyond that there is
belief in these laws and exemplary application thereof, and it is here
that modesty plays a role as a moral value in our lives.
Fifth, the truth that history is witness to is that hijab, regardless
of its nature and components, existed before Islam in manmade laws and
divine religions, and Islam was not the sole inventor and legislator
of hijab. Hijab existed in ancient cities like Babylon and Assyria.
Cuneiform tablets unearthed in ancient Assyria, dating back to the
12th century B.C., indicate that Hammurabi�s Code mandated some system
of hijab for freewomen, to the exclusion of slave women. And if a man
wanted to identify his wife as a married woman, he would place a hijab
on her in front of witnesses and say this is my wife. And hijab was
known to the Hebrews, and was known after the time of Ibrahim until
the emergence of Judaism and Christianity.
And there are repeated references to it [hijab] and to the burka
(veil) in more than one place in the Old and New Testaments. In the
Book of Genesis, chapter 24, �Rebekah also looked up and saw Isaac.
She got down from her camel and asked the servant, �Who is that man in
the field coming to meet us?� �He is my master,� the servant answered.
So she took her veil and covered herself.� And in chapter 38, �When
Tamar was told, �Your father-in-law is on his way to Timnah to shear
his sheep,� she took off her widow's clothes, covered herself with a
veil to disguise herself.� And in chapter three of the Book of Isaiah,
�The Lord says, �The women of Zion are haughty, walking along with
outstretched necks, flirting with their eyes, tripping along with
mincing steps, with ornaments jingling on their ankles.� Therefore the
Lord will bring sores on the heads of the women of Zion.�
So the reality of the matter is that Islam was not the innovator in
mandating hijab on the Muslim woman. And if hijab was a custom of old,
there is no doubt that Islam used it to improve the status of woman
and made it [hijab] a behavioral etiquette, its goal being the
prevention of temptation and the protection of the sacrosanct.
And Allah, be He Exalted and Glorified, knows best.
Muhammad �Isam Eidou
[Translated by Sr. Zaynab Ansari]
الحجاب بين الفكر والفقهالشيخ عصام عيدوتتعرض قضية الحجاب في الوقت
المعاصر لكثير من الإشكالات التي لها مايبررها لأول وهلة ولكنها ما تلبث
أن تتداعى إذا أمعنا النظر في شرعة الحجاب ودراسة هذا المفهوم الذي ينتمي
إلى الحيز الاجتماعي في الفقه الإسلامي .ودراسة مسألة كهذه تفرض علينا
تفقيرها بما يتناسب مع الطريقة التي ستتم فيها مناقشتهاودون مقدمات طويلة
في شرح فلسفة الحجاب وعلاقته بالناحية الإيمانية في حياة المسلمة يمكن
لنا أن نحدد المحاور المشكلة في هذه القضية وهي :أولا : موقع هذا الحكم
وموضعه في البناء الفقهي .ثانيا : علاقة هذا الحكم " الحجاب " بالناحية
الإيمانية وأنه فرع لأصل .ثالثا : العلاقة الكامنة بين الحجاب والحياء
.رابعا : دخول حكم " الحجاب " في حيز قاعدة " تغير الإحكام بتغير الأزمان
" .خامسا : هل الحجاب ظاهرة أو أصل متجذر في فكر البشر وطبيعتهم ؟ .أولاً
: إذا أمعنا النظر في الحجاب ، وإلى أين ينتسب هذا الحكم ، وماالحيز الذي
ينتمي إليه , فلا أشك أنه يوجد خلاف في تمركز هذا الحكم في الحيز
الاجتماعي للفقه الإسلامي وهل الداعي وراء فلسفة الحجاب إلا تحديد
لعلاقات اجتماعية ضل الإنسان فيها طريقه كثيرا فجاءت شرائع الله تبين
أهمية الستر وتحدد أمرا وسطا في رسم هذا الحكم وهو أنه لا إفراط ولاتفريط
. فلا إفراط في الحجاب كي لا يكون هناك غلو في الستر متكلف خارج عن
الطبيعة البشرية التي أرادنا الله أن نحياها في كل الأزمان وليس في زمن
دون زمن ، ولاتفريط فيه حتى لايكون هناك دواع للخروج عن الفطرة البشرية
التي أرادنا الله أن نستظل بظل جمالهاوما أمر الحجاب في الشريعة
الإسلامية إلا رسم لتلك العلاقة الاجتماعية غير الواضحة بين الرجال
والنساء وإذا كان هناك تشدد في رسم تلك العلاقة فهو للوهلة الأولى يبدو
تشددا ولكن إذا نظرنا في انسياق البشرية الدائمة نحو الانحراف عن الوجهة
الصحيحة سندرك أن هذا الحكم حكمة إلهية اقتضت الوقوف عند ذلك الحد . لأن
ربقة الحياء إذا انخلعت من قلب الإنسان وفكره فإن هناك دمارا وتخبطا
سيجعل الأمة تخرج عن مسارها الصحيح باسم الحياء نفسه الذي دعا إليه
الإسلام ، وما أغرب أن يكون الدليل على صحة أمر هو الدليل في الوقت نفسه
على فساد هذا الأمر ، أليس هذا بغريب ؟ ( سأوضح هذا عندما أبين علاقة
الحجاب بالحياء )نخلص من هذه العجالة البسيطة إلى أن الحجاب شرعة تتعلق
بحياة الإنسان الاجتماعية وإذا كان هذا متفقاً عليه فإن هناك من
الاجتماعيات ما يتغير ومنها ماهو ثابت وإذا سألنا السؤال التالي : ما هو
التوصيف الاجتماعي للحجاب ؟ هل هو من الأمور المتغيرة التي تخضع لتغيرات
المجتمع وحركاته الفكرية ؟ أو هو من الأشياء الثابتة التي عبر عنها الشرع
بأنها من الفطرة الإنسانية التي تعبر عن الواجهة الاجتماعية لحياة
الإنسان ؟ودعونا نفصل أكثر : دعونا في البداية نقول افتراضاً إن الحجاب
من الأمور المتغيرة التي تتبع فكر المجتمع وأنماطه المعرفية وبناء على
هذا فلا مشكلة في شكل الحجاب إذا كان هناك حياء يحيط به ويغمره ، وهل
الحياء أمر يختلف من إنسان إلى إنسان ، أم إنه هوهو قيمة أخلاقية تدل على
شعور الإنسان وانفعالاته الداخلية وبالتالي فلا مشكلة في أي لباس كان
المهم هو الحياء فالبس ماشئت ولكن كن حييا وإذا شئت فلا تلبس المهم أن
تكون حييا وما المانع في ذلك إذا كان هناك حياء ينطوي عليه عملك !!!!!أظن
انه لن يوافقني أحد في هذا الكلام وأنني ابتعدت كثيرا عن المقصد المراد
وأنه ليس هذا مرادنا الذي نبحث عنه وإنما الذي نبحث عنه هو أنه لامانع أن
تخرج المرأة بلباس ساتر ولكن دون حجاب للرأس مع الحياء المراد ، ولكن يحق
لي أن أسأل هنا : من يحدد هذا اللباس الساتر ؟ وهل هناك قانون واضح له ؟
ومن الذي له سلطة الحكم في هذا ؟ وهل هناك شيء مسلم بيني وبين كل إنسان
في الاتفاق على هذا الشيء ؟الجواب : سيكون لاطبعا ، إذا فاجعلونا نصغي
لكلام يعتبر ميزانا في ذلك ( طبعا إذا كنا مؤمنين بهذا الدين الذي نتخذه
منهج حياة لنا ) فشرعة الله تقول لا بد من حجاب الرأس لأن مواطن الإثارة
كلها تنطوي في هذا المخلوق الجميل ومن منا لا يقر بهذا ولكنه الاعتياد
والاستمراء في عدم العمل بهذا الحكم هو الذي جعلنا نرى هذا شيئا عاديا
وربما يجرنا ذلك فيما بعد للقول وما المانع في كشف الصدر مادام الحياء
موجودا وهل الصدر إلا تلك القطعة العادية من ذلك الجسم وهلم جرا .....
إلى مالانهاية حتى نسوغ لأنفسنا شرعة عري باسم الحياءثانياً : نحن إذ
نناقش هذا الفرع المهم في الشريعة الإسلامية إنما نذكره على أنه فرع لأصل
إيماني مستقر في النفوس ، بمعنى أنه لامحيد عن الالتزام بهذه الشرائع
الفرعية إذا كان هذا الأصل موجودا وكيف يكون لهذا الإنسان العاقل أن يقبل
شرعة كاملة بأصولها ثم يتناقض مع نفسه ويقول هذا لايتفق وهذا يتفق فنكون
كالذين آمنوا ببعض وكفروا ببعض وأولئك هم أصحاب المصلحة الخاصة الذين
لاتروق لهم الأحكام إلا في نطاق ما يصب في مصلحتهم الخاصةوبالتالي فإن
الحجاب هو الحياء الإيماني والحياء الذي هو الخير إنما هو الحياء العام
الذي لاينتمي لي أو لك أو لأي إنسان إنما هو الحياء الذي وصف في الحديث
بأنه من الإيمان وأن البذاءة من الجفاءوبالتالي فإن الحياء هو وصف إيماني
وليس وصفا عائما يخضع لفكري الخاص أو فكرك الخاصثالثاً : وإذا كان الحجاب
ينطوي على هذه العلاقة القوية بالحياء فأقول إنه ليس من الممكن أن تتغير
قيمة أخلاقية من زمن إلى زمن بسبب التيارات الفكرية التي نعيشها كل يوم ،
فالكذب كرذيلة أخلاقية سيبقى رذيلة أخلاقية أبد الآبدين والشجاعة كفضيلة
أخلاقية ستبقى فضيلة اخلاقية أبد الآبدين والحياء بوصفه قيمة أخلاقية
وصفت في الحديث على أنها من فروع الإيمان ستبقى قيمة أخلاقية عليا في
حياة كل المجتمعات ولكن ماالذي تغير في مجتمعنا هذا حتى سوغنا لأنفسنا
وقلنا إن الحياء بوصفه قيمة أخلاقية قد تغير وأن الآخرين في الزمن الماضي
لم يكونوا يفهمون هذه القيمة بشكلها الصحيح والشكل الصحيح لها إنما هو
شعور داخلي باطني في نفس الإنسان يدفعه ليعمل أشياء مختلفة وبالتالي فإن
الناس في الزمن الماضي عندما كانوا يسترون الرأس كانوا لا يعرفون معنى
الحياء وإنما كان تشددا فارغا منهم ليبرهنوا على حياء مصطنع غير مراد في
هذا الديندعونا نفكر قليلا أليس كل قيمة أخلاقية شعورية أو لاشعورية داخل
الإنسان تدفعه لأفعال ظاهرية تدل على هذه القيمة الباطنة ، وفيما يخص
الحياء فإن المظهر الخارجي له إنما هو اتباع كامل لهذا الإيمان الذي
يعتلج في دواخلنا لنعلن تبعية كاملة وانتماء خالصا لأحكام هذا
الدينرابعاً : إن من الأحكام ما يتغير بتغير الأزمان ومنها مالايتغير
وإذا أردنا أن نؤصل هذه المسألة في القواعد المتبعة في هذا الدين فإن ما
يتغير من الأحكام إنما هو الأحكام المستندة على العرف والعادة وليست
الأحكام المنفكة عن هذه العادات لأنه بتغير الأزمان تتغير حاجات الناس
وبناء على هذا يتبدل أيضا العرف والعادة وبتغير العرف والعادة تتغير
الأحكام بخلاف الأحكام المستندة إلى الأدلة الشرعية وإذا أردنا أن نحدد
المجال الذي ينتمي إليه حكم الحجاب هل هو من الأحكام المبنية على العرف
والعادة أو هو من الأحكام المنفكة عن هذه العادات ؟ لاأظن أن هناك أحداً
يوافق على أن الحجاب إنما شرع في عصر رسول الله لأن العادة كانت تقتضي
ذلك و أن الناس في ذلك الوقت كانوا يحتاجون للحجاب لأنهم رأوا مصلحة
كاملة فيه ، بل العكس تماما هو الصحيح لأن العادة كانت تقتضي أن يبقى
الناس على ما هم عليه وماالمصلحة في الحجاب وما الحكمة الكامنة وراءه إذا
كانت النساء في ذلك الوقت كلهن غير متحجبات أليس هناك تحكم مصطنع وغير
مرغوب فيه من الشريعة في عادات الناس وأعرافهم ؟؟؟ أليس الجدير بالشريعة
الإسلامية وهي الحريصة على مصلحة الناس أن تقول للناس ابقوا على ماأنتم
عليه ولاتغيروا شيئا في أعرافكم ولكنْ هناك أمر لا بد منه وهو الحياء
فهذا أمر من الصعب التنازل عنه فياأيتها الفتاة ابقي على ماأنت عليه ولكن
إياك والحياء فهو أمر لابد منه ، ولكن الشريعة لم تفعل كل هذا وقالت
بمفهوم إشارتها وصريح عبارتها إن الحياء لن يكون إلا من وراء هذا الحكم
وهو " الحجاب " وبالتالي فإن الأمور تحددتويمكن أن يقال هنا ومافائدة
الحجاب إذا لم يكن هناك حياء وهو مانشاهده عند بعض النساء فاالمسألة ليست
مسألة حجاب وكفى .ويمكن أن يرد على هذا بالقول وما فائدة إعلان الإسلام
إذا كان هناك في الداخل نفاق وفساد كبير في نفس الإنسان ، أي أن المراد
في الشريعة الإسلامية هو تحديد الأحكام وضبطها وتوظيفها وماوراء ذلك هو
الإيمان بالحكم والتطبيق الأمثل له وهنا يأتي دور الحياء الذي نريده قيمة
أخلاقية في حياتناخامسا : الحق الذي يشهد به تاريخ الأمم أن الحجاب �
بصرف النظر عن كيفيته ومقوماته �كان موجودا قبل الإسلام في التشريعات
الوضعية وفي الأديان السماوية ولم يكن الإسلام وحده هو مبتكر الحجاب
ومشرعه ، ففي المدنيات القديمة كان الحجاب موجودا في بابل و آشور كما يدل
عليه قانون " حمورابي " ففي لوحات فنية طينية اكتشفت في آشور القديمة
ترجع إلى القرن الثاني عشر قبل الميلاد وجد نظام للحجاب مطبق على الحرائر
دون الإماء وإذا أراد الرجل أن يعطي لامرأته صفة الزوجة يضع عليها حجابا
أمام شهود ويقول إنها زوجتي ، وعرف الحجاب عند العبرانيين وظل معروفا إلى
مابعد عهد إبراهيم بل إلى أن ظهرت اليهودية والنصرانية وقد تكررت الإشارة
إليه وإلى البرقع في غير موضع من كتب العهد القديم والعهد الجديد ففي سفر
التكوين في الأصحاح الرابع و العشرين" عن رفقة أنها رفعت عينها فرأت
إسحاقا فأخذت البرقع وتغطت " . وفي الأصحاح الثامن والثلاثين :" مضت
وقعدت في بيت أبيها ولما طال الزمن خلعت ثياب ترملها وتغطت ببرقع وتلففت"
وفي الأصحاح الثالث من سفر أشعيا" أن الله سيعاقب بنات صهيون على تبرجهن
والمباهاة برنين خلاخيلهن" .فحقيقة الأمر أن الإسلام لم يكن بدعا في فرض
الحجاب على المرأة المسلمة وإن كان الحجاب في القديم عادة فلا ريب أن
الإسلام أصلح به أمر المرأة وجعله أدبا خلقيا هدفه منع الغواية والمحافظة
على الحرماتوالله سبحانه وتعالى أعلممحمد عصام عيدو
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Our Salaf's endeavours in calling to Allaah – I
Calling to Allaah yields many great rewards, and it was the task of
the Messengers of Allaah. Sahl Ibn Sa`dreported: "The Messenger of
Allaahsaid on the day of the Battle of Khaybar to `Ali Ibn Abu
Taalib:"Advance cautiously until you reach their open places;
thereafter, invite them to Islam and inform them of what is obligatory
for them from the rights of Allaah because by Allaah, if Allaah guides
even one person through you that is better for you than possessing a
herd of red camels."]Al-Bukhaari & Muslim[ This was a reference to the
finest and most valuable type of camel, which reflects the virtue of
calling people to Allaah and guiding them to the right path.
`Uqbah Ibn `Amrreported that the Messenger of Allaahsaid:"Whoever
guides someone to virtue will be rewarded )with the( equivalent reward
of he who practices that good action."]Muslim[
Abu Hurayrahreported: "The Messenger of Allaahsaid:"If anyone calls
others to follow the correct guidance, his reward will be equivalent
to those who follow him )in righteousness( without their reward being
diminished in the least."]Muslim[
Abu Umaamahreported: "The Messenger of Allaahsaid:'Allaah, His angels,
the dwellers of the heaven and the earth and even the ant in its hole
and the fish )in the waters( supplicate in favour of those who teach
people )religious( knowledge.'"]At-Tirmithi[
These narrations and many others encourage people to endeavour in the
act of worship of calling to Allaah, so what more could a person ask
for? The depths that people have sunk to in this regard are a result
of them neglecting their duty of calling others to Allaah, despite the
great status of this act of worship.
When people abandoned this act of worship, evil prevailed,
prohibitions spread and many people deviated.
Examples of the call of the Prophetsto Allaah:
Calling to Allaah proves the sincerity of the person with regards to
the principles he claims to believe in as only he who truly loves his
religion will call others to it. The following are some examples of
the prophets and messengers calling to Allaah:
The call of Noohto his people:
Nooh, may Allah exalt his mention, was extremely dedicated in calling
his people to Allaah and he persevered in this, as Allaah Says )what
means(:"…And he ]i.e., Nooh[ remained among them a thousand years
minus fifty years…"]Quran 29: 14[ Hecalled them tirelessly and
utilised all possible means to do so, as Allaah Says )what means(:"He
]i.e., Nooh[ said: 'My Lord! Indeed I invited my people ]to truth[
night and day. But my invitation increased them not except in flight
]i.e., aversion[. And indeed, every time I invited them that You may
forgive them, they put their fingers in their ears, covered themselves
with their garments, persisted, and were arrogant with ]great[
arrogance."]Quran 71: 5-7[ Did this prevent him from continuing his
mission in calling them to Allaah? Indeed not, he used all possible
methods to call them, as Allaah Says )what means(:"Then I invited them
publicly. Then I announced to them and ]also[ confided to them
secretly."]Quran 71: 8-9[
The call of Yoosuf:
When Yoosufwas imprisoned, he did not forget his duty of calling to
Allaah. Rather, the first thing he did was to practice this duty when
his two cellmates requested him to interpret the dreams they saw. He
promised them that he would do so, but first mentioned what Allaah
describes as )what means(:"…That is from what my Lord has taught me.
Indeed I have left the religion of a people who do not believe in
Allaah, and they, in the Hereafter, are disbelievers. And I have
followed the religion of my fathers, Ibraaheem )Abraham(, Is'haaq
)Isaac(, and Ya'qoob )Jacob(. And it was not for us to associate
anything with Allaah. That is the favour of Allaah upon us and upon
the people, but most of the people are not grateful. O ]my[ two
companions of the prison! Are separate lords better or Allaah, the
One, the Prevailing?"]Quran 12: 37-39[ Note how he immediately called
them, despite the normal feeling of anguish that a person would feel
at being imprisoned.
The call of Prophet Muhammad:
The Prophethas set the greatest example in terms of dedication and
endurance in guiding people. This was very evident in his call to the
tribe of Quraysh, the Arab tribes and the masses in general. Hewould
call to Allaah whilst upon a mountain, in the Sacred Mosque, in the
street, in the market, in people's houses, during Hajj season, in the
desert, during times of peace and times of war, when healthy and when
sick, when visiting people, and when he was being visited. He was
calling people to Allaah all of the time.
Hewould call those who loved him as well as those who hated him.
Hewould approach tribes during the season of Hajj and call them to
worship Allaah saying:"O people! Allaah commands you to worship Him
alone and ascribe no partners to Him."
Heused to approach them during the season of markets like that of
'Ukaath and say:"O people! Who will protect me? Who will support me?
Who would help me convey the message of my Lord?"
Hecontinued to do so until Allaah blessed him with the honourable
Ansaar who resided in Madeenah and who gave him the pledge of support
in the first famous pledge of Al-'Aqabah. This marked the great
initiation point for the expansion of his mission.
The Prophetendured all types of torture and insult for the sake of
propagating the message of Islam and calling the people to Allaah.
Once, riding a donkey hewent to invite 'Abdullaah Ibn Ubayy, who was
the chief hypocrite, to Islam, but the latter said to him: "Keep your
donkey away from me, its stench offends me." Yet hebore this
hypocrite's despicable manners and continued calling him to Allaah.
Anasreported: "Once, a Jewish boy who served the Prophetfell
)terminally( ill, so hewent to visit him. Hesat down by his head and
said to him:"Embrace Islam."The boy looked at his father who was
sitting beside him. The father said: 'Obey Abul-Qaasim )i.e., the
Messenger of Allaah(.' The )dying( boy therefore embraced Islam and
the Prophetstepped out of their home, saying:"Praise be to Allaah who
has saved him from the Hellfire."]Al-Bukhaari[
Hewent to call the people of Taa'if, but they refused to accept his
call and thus hereturned grieved and saddened. But why? His anguish
was due to them not embracing Islam and refusing the message of
Allaah.
Distance did not stop him from conveying the message of Allaah to
anyone, but due to not being able to leave his followers who were in
dire need of his personal instruction, hesent messengers on his behalf
to convey the message of Allaah to all those that he was unable to
personally visit. Hesent messengers to all the kings and rulers that
hepossibly could.
The Prophetsent a message with Dihyahto the Governor of Busraa, who
forwarded it to Heraclius to read. The contents of the letter were as
follows:"In the name of Allaah The Beneficent, The Merciful. )This
letter is( from Muhammad the slave of Allaah and His Messenger to
Heraclius the ruler of Byzantine. Peace be upon he who follows the
right path. I invite you to Islam, and if you should become a Muslim
you will be safe, and Allaah will double your reward, but if you
reject this invitation to Islam then you will be committing a double
sin by misguiding your Areesiyyeen )i.e., peasants(.)Hethen
quoted)which means(:"…O people of the scripture! Come to a word that
is equitable between us and you – that we will not worship except
Allaah and not associate anything with Him and not take one another as
lords instead of Allaah. But if they turn away, then say: 'Bear
witness that we are Muslims ]submitting to Him[.'"]Quran 3: 64[
Prerequisites of the Prayer
Theseprerequisites must be fulfilled before the commencement of the
Prayer, otherwise the Prayer will not be considered valid. The
following are the prerequisites:
1.Knowledge that the time for the Prayer has begun:
Each prayer has its own particular time at which it must be performed.
Allaah Says )what means(:"…Indeed, prayer has been decreed upon the
believers a decree of specified times."]Quran 4: 103[ The Prophethas
clarified when the time of each prayer starts and when it ends. So
anybody who prays a given prayer before its fixed time, his prayer is
invalid.
2. Purity from Major and Minor impurities:
A minor impurity is one that may be removed by the performance of
ablution )Wudhou'(. A state of minor impurity results after defecation
or urination. A major impurity requires the performance of Ghusl or
ritual bathing. A state of major impurity results after sexual
intercourse or sexual discharge for both men and women. Menstruation
and postpartum bleeding are considered forms of major impurities. In
those cases, after such conditions come to an end, women are required
to make Ghusl before praying.
Allaah Almighty Says )what means(:"O you who have believed, when you
rise to ]perform[ prayer, wash your faces and your forearms to the
elbows and wipe over your heads and wash your feet to the ankles. And
if you are in a state of Janaabah )major impurity(, then purify
yourselves…"]Quran 5: 6[
The Prophetsaid:"Allaah does not accept any prayer that was not
performed while in a state of purity, nor does He accept charity from
what has been stolen from booty."]Al-Bukhaari & Muslim[
3. Purity of the body, clothes and place:
Such objects should be clean of physical impurities as much as
possible. If one can not remove them, he may pray with the impurities
present and does not have to repeat the prayer later. Concerning
bodily purity, it was related that the Prophetsaid:"Stay clean of
urine, as the majority of punishment in the grave is due to
it."]Ad-Daaraqutni[
'Alireported:"I used to have a great deal of prostatic fluid flowing,
so I asked a man to ask the Prophetabout it. He asked him and the
Prophetsaid:'Make ablution and wash your genital organ.'"]Al-Bukhaari[
Concerning purity of clothing, Allaah Says )what means(:"And your
clothing purify."]Quran 74: 4[
Jaabir Ibn Sumrahreported that he heard a man asking the Prophet:"May
I pray in the same clothes that I had on during intercourse with my
wife?"Hesaid:"Yes, but if you see some stains on it, you must wash
it."]Ahmad and Ibn Maajah[
Concerning the purity of the place where one is praying, Abu
Hurayrahsaid: "A Bedouin stood and urinated in the mosque. The people
got up to grab him. The Prophetsaid:'Leave him and pour a container
full of water over his urine. You have been raised to be easy on the
people, not to be hard on them.'"]Al-Bukhaari[
4. Covering the 'Awrah)parts of the body that should be covered(
Allaah, Almighty, Says )what means(:"O children of Aadam, take your
adornment at every Masjid )Mosque(…"]Quran 7: 31[
The meaning of "adornment" here is the covering of the 'Awrah. The
meaning of "Mosque" is "prayer." Therefore, it means "Cover your
'Awrah for every prayer." Salamah Ibn Al-Aku'said to the Prophet:"O
Messenger of Allaah, may I pray in a long shirt?"Hesaid:"Yes, but
button it, even with just a thorn."]Al-Bukhaari[
6. Facing the Qiblah:
All scholars agree that one must face the Qiblah during every prayer.
Allaah Says )what means(:"…Turn your face toward Al-Masjid Al-Haraam.
And wherever you ]believers[ are, turn your faces toward it ]in
prayer[..."]Quran 2: 144[
If one can not determine the direction of the Qiblah,he should ask one
who knows. If he finds no one to ask, he should try his best to
determine it. In such a case, his prayer will be valid, and he needs
not repeat it even though he discovers later on that he had faced in
the wrong direction. If it is made clear to him while he is praying
that he is facing the wrong direction, he needs only turn in the
proper direction without stopping his prayer.
The first one is performing voluntary prayers while riding )an animal,
car and so on(. The rider may bend his head slightly for the bowings,
but he should bend a little bit lower for the prostrations. He may
face in whatever direction his ride is going.
He did not, however, do this for the obligatory prayers. Ahmad and
Muslimrecorded that hewould pray on his mount while traveling from
Makkah to Madeenah, facing away from Makkah. Upon this, Allaah
revealed )what means(:"…Wherever you ]might[ turn, there is the Face
of Allaah..."]Quran 2: 115[ Ibraaheem An-Nakhaa'isaid:"They would pray
on their mounts and animals in the direction in which they were
facing."Ibn Hazmcommented:"This has been related from the companions
and those of the following generation, during travel and residence."
The second case is praying while having to deal with forced
conditions, illness and fear. Under such circumstances, it is allowed
to pray without facing the Qiblah. The Prophetsaid:"If I order you to
do something, do what you are capable of doing."Allaah Says )what
means(:"And if you fear ]an enemy, then pray[ on footor riding…"]Quran
2: 239[. Ibn 'Umar, may Allaah be pleased withhim,added:"Facing the
Qiblah or not facing it."]Al-Bukhari[
There are two cases in which one doesn't have to face the Ka'bah.'Amr
Ibn Rabee'ahreported: "I saw the Messenger of Allaahpraying while
riding and hefaced the direction in which he was going."]Al-Bukhaari &
Muslim[
The creation is in need for Allaah
harm. However, to accomplish this, man must be able to realize what is
harmful. He must then know whom he should need, trust, and love so
that he can attain what is beneficial as well as to feel good about
his choice.
He also must know the proper and good approach that would make him
achieve this goal. This latter condition requires that man:
1.Know about harm
2.What ways can be used to drive harm away?
Certainly, man can have no better guidance than that which comes from
the One Who had perfected everything, and the One who Has no
deficiency in Himself and in His Attributes. The One Who is
Ever-Living and Who does not die. There can be no One better than the
One Who Has no need for anything; the One Who is rich; the Giver; the
One who, after all, controls man's soul. Man is so poor to Him. He is
Allaah, the True and only God. Man can bring harm to himself if he
seeks other than Allaah for help. Allaah is the One Who can help man
drive away any harm for it cannot occur without His Will and His
Power.
Allaah Almighty sent down His Books and chose His Messengers to guide man to:
1. Know His Lord as He Almighty had explained about Himself, and
2. Seek Him Alone while living in accordance with His plan
Knowing Allaah's Names and Attributes liberates man from worshiping
any form of creation because creation is weak and is in need of The
Creator, Allaah. The knowledge about Allaah leads man to know that he
is created to live according to Allaah's way as revealed to His
Messengers may Allaah exalt their mention the final of whom was
Messenger Muhammad.
This Revelation contains a complete code of life. Everything that is
beneficial or harmful is established so that man can center his life
around this Revelation. If man commits wrong and knows that Allaah is
Oft-Forgiving he would turn to Him, and to Him alone, seeking His
forgiveness; Allaah Says )what means(:"So know, ]O Muhammad
sallallaahu alaihi wa sallam[, that there is no deity except Allah and
ask forgiveness for your sin ."]Quran 47:19[
It is wrong to think or believe that Allaah created other 'gods'
besides Him so that man turns to them for help; loves them or fear
them, etc. He is the same God of all nations. He does not order that
people should make of stars, sun, fire, 'Eesaa )Jesus(, Moosaa
)Moses(, Muhammad may Allaah exalt their mention etc. gods besides
Him. He )Most Exalted( cannot be 'contradictory'. He has one way
)religion( that calls man to surrender his will only to Him.
He warned that if man )even Muhammad( would take partners with Him,
then his work will fail and will be among losers; Allaah Says )what
means(:"And verily, it had been revealed to you )O Muhammad ( as has
been revealed to those before you. If you join others in worship with
Allaah )then( surely )all( your deeds will be in vain and you will
certainly be among the losers. Nay! But worship Allaah and be among
grateful."]Quran 39:65-66[
Let us know what Muhammadthe man-Prophet, who knew Allaah best, used
to say:"O Allaah, I seek refuge in You for Your Pleasure and against
Your Wrath, and in Your Forgiveness and against Your Punishment and in
You from You, I cannot Praise You as You can Praise Yourself.")Muslim,
Abu Daawood, At-Tirmithi, Ibn Maajah(
Heused to say also:"I have surrendered myself to You, I have directed
my face to You, I have entrusted my affairs to You, I have compelled
my back to refuge in You, in want and in fright of You, there is no
resort nor survival from You except )in turning( to You. I have faith
in Your book )i.e. the Quran( which You brought down and in the
Prophet )Muhammad ( you have sent.")Al-Bukhaari & Muslim(
When we read in the Quran )what means(:"Whatever of Mercy )i.e. of
good(, Allaah may grant to mankind, none can withhold it, and whatever
He may withhold, none can grant it thereafter. And He is the
All-Mighty, the All-Wise."]Quran 35:2[
And when we read )what means(:"If Allaah touches you with hurt, there
is none can remove it but He; and if He intends any good for you,
there is none who can repel His favor which He causes it to reach
whomsoever of His slaves He will, and He is the Oft-Forgiving, Most
Merciful."]Quran 10:117[
We should be motivated to return to Him Alone at times of ease and at
times of hardship. And when we read )what means(:"If Allaah helps you
none can overcome you, and if He forsakes you, who is there, after
Him, that can help you. And in Allaah )alone( let believers put their
trust."]Quran 3:160[
The Quran, therefore, leads man to a true liberation from any false
attachment. It brings peace to the heart. It helps the believer
against hypocrisy and all forms of dishonesty.
Imagine, for example, a believer facing a problem at work. He sees
wrong and faces unlawful practices. He does not fear rejecting what is
wrong. He knows that the job is only a means to gain his sustenance.
While he may be unable to correct what is wrong, he knows well that
Allaah is the One Who provides. If he leaves his job for the sake of
Allaah, Allaah will give him a better one. Allaah Almighty Said )what
means(:"And whoever fears Allah—He will make for him a way out. And
will provide for him from where he does not expect. And whoever relies
upon Allah — then He is sufficient for him. Indeed, Allah will
accomplish His purpose. Allah has already set for everything a
]decreed[ extent."]Quran 65:2-3[
The above texts, necessitates that man must depend upon Allaah
Almighty asking Him Alone for assistance. It also requires that man
must love Allaah and worship Him Alone to gain His pleasure and His
help. Is it not true that the people who consider this life as the
"Final Goal" end up worshiping many things in it? You see them so
careful about "having it all". They torture themselves: pain,
difficulty, constant worry, keeping their hands in the banks for loan
after loan to keep up with the "demands of development". They are
under the constant threat of fore-closure. They constantly see poverty
in front of their eyes.
The Prophetsaid:"Allaah says: 'Son of Aadam: Fill your time with My
worship and I will fill your heart with richness, and end off your
poverty. But if you do not, I would make your hands fully busy )i.e.
in worldly affairs( and I would not end off your
poverty.'")At-Tirmithi(
Our purpose of existence on earth is more meaningful than being slaves
to worldly gains. There can be no meaningful life better than that
prescribed by our Creator Allaah. Every act done according to Allaah's
way is an act of worship. Man is the beneficiary and Allaah is in no
need; Allaah Says )what means(::"O mankind! It is you who stand in
need of Allaah, but Allaah is Rich )Free of all wants and needs(,
Worthy of All Praise."]Quran 35:15[
Dought & clear, - Sending blessings upon the Prophet (blessings and peace of Allaah be upon him) when he is mentioned in obligatory and naafil prayers.
of the Prophet (blessings and peace of Allaah be upon him), should you
send blessings upon him because of mentioning him, or is sending
blessings upon him not among the actions of prayer except at the
appropriate point in the Tashahhud, so it should only be done then and
not at any other point?.
Praise be to Allaah.
In the obligatory prayer, that should not be done, because there is no
report of that from the Prophet (blessings and peace of Allaah be upon
him). But in the naafil prayer, there is nothing wrong with it,
because when he (blessings and peace of Allaah be upon him) prayed
tahajjud at night, he would pause at every verse in which Allaah was
glorified and glorify Him, and at every verse that mentioned seeking
refuge with Allaah and seek refuge with Him, and at every verse that
mentioned asking and ask of Him. Sending blessings upon him (blessings
and peace of Allaah be upon him) falls into the same category.
And Allaah is the source of strength. End quote.
Majmoo' Fataawa al-Shaykh Ibn Baaz (11/201)
Dought & clear, - Wording of the tashahhud and sending blessings on the Prophet (peace and blessings of Allaah be upon him).
blessings on the Prophet (peace and blessings of Allaah be upon him).
Praise be to Allaah.
The Messenger(peace and blessings of Allaah be upon him) encouraged us
to learn the rulings on prayer and how he(peace and blessings of
Allaah be upon him) prayed, so that we would follow his example in
that. He said: "Pray as you have seen me praying." Narrated by
al-Bukhaari (631).
Based on this, we must pay attention to learning this.
The wordings for the tashahhud and the blessings on the Prophet(peace
and blessings of Allaah be upon him) that have been narrated in
reports are many and various. It is best for the Muslim to recite all
of them, saying it in one form on one occasion and in another form on
another occasion, and so on, so that he will have done all the
sunnahs. He should not limit himself only to some of them. But if that
is too hard for him, then he should stick to what he is able to do,
and there is no sin on him in sha Allaah.
There follow some of the versions of the tashahhud and blessings on
the Prophet(peace and blessings of Allaah be upon him) that have been
narrated in proven reports from the Prophet(peace and blessings of
Allaah be upon him) in the prayer.
Ibn Mas'ood (may Allaah be pleased with him) recited the tashahhud as
follows:At-tahiyyaatu Lillaahi wa's-salawaatu wa't-tayyibaat,
as-salaamu 'alayka ayyuha'n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu.
As-salaamu 'alayna wa 'alaa 'ibaad-Illaah is-saaliheen. Ash-hadu an
laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan 'abduhu wa
rasooluhu(All compliments, prayers and pure words are due to Allaah.
Peace be upon you, O Prophet, and the mercy of Allaah and His
blessings. Peace be upon us, and on the righteous slaves of Allaah. I
bear witness that none has the right to be worshipped except Allaah,
and I bear witness that Muhammad is His slave and Messenger).
Narrated by al-Bukhaari (6265) and Muslim (402).
Ibn 'Umar (may Allaah be pleased with him) recited the tashahhud as
follows:At-tahiyyaatu Lillaahi wa's-salawaatu wa't-tayyibaat,
as-salaamu 'alayka ayyuha'n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu.
As-salaamu 'alayna wa 'alaa 'ibaad-Illaah is-saaliheen. Ash-hadu an
laa ilaaha ill-Allaah wahdahu laa shareeka lah wa ash-hadu anna
Muhammadan 'abduhu wa rasooluhu(All compliments, prayers and pure
words are due to Allaah. Peace be upon you, O Prophet, and the mercy
of Allaah and His blessings. Peace be upon us, and on the righteous
slaves of Allaah. I bear witness that none has the right to be
worshipped except Allaah alone with no partner or associate, and I
bear witness that Muhammad is His slave and Messenger).
Narrated by Abu Dawood (971) and classed as saheeh by al-Albaani.
The tashahhud of 'Umar was recited by him on the minbar in order to
teach the people: "At-tahiyyaatu Lillaahi, az-zaakiyaatu Lillaahi,
al-tayyibaatu Lillaahi, al-salawaatu Lillaahi. As-salaamu 'alayka
ayyuha'n-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. As-salaamu 'alayna
wa 'alaa 'ibaad-Illaah is-saaliheen. Ash-hadu an laa ilaaha ill-Allaah
wa ash-hadu anna Muhammadan 'abduhu wa rasooluhu(All compliments are
due to Allaah, all pure things are due to Allaah, all pure words are
due to Allaah, all prayers are due to Allaah. Peace be upon you, O
Prophet, and the mercy of Allaah and His blessings. Peace be upon
us,and on the righteous slaves of Allaah. I bear witness that none has
the right to be worshipped except Allaah, and I bear witness that
Muhammad is His slave and Messenger).
Narrated by Maalik (204) and classed as saheeh by al-Albaani.
As for the wording of the blessings on the Prophet(peace and blessings
of Allaah be upon him), it is as follows:
"Allaahumma salli 'ala Muhammad wa 'ala aali Muhammad kama salayta
'ala Ibraaheem wa 'ala aali Ibraaheem, innaka hameedun majeed.
Allaahumma baarik 'ala Muhammad wa 'ala aali Muhammad kama baarakta
'ala Ibraaheem wa 'ala aali Ibraaheem, innaka hameedun majeed(O
Allaah, send prayers upon Muhammad and upon the family of Muhammad, as
You sent prayers upon Ibraaheem and upon the family of Ibraaheem; You
are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings
upon Muhammad and upon the family of Muhammad as You sent blessings
upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy
of Praise, Full of Glory)."
Narrated by al-Bukhaari (3370).
"Allaahumma salli 'ala Muhammad wa 'ala aali Muhammad kama salayta
'ala aali Ibraaheem, wa baarik 'ala Muhammad wa 'ala aali Muhammad
kama baarakta 'ala aali Ibraaheem fi'l-aalameen, innaka hameedun
majeed(O Allaah, send prayers upon Muhammad and the family of
Muhammad, and send blessings upon Muhammad and the family of Muhammad,
as You sent prayers and blessings upon Ibraaheem and the family of
Ibraaheem among the nations; You are indeed Worthy of Praise, Full of
Glory)."
Dought & clear, - Is it prescribed to repeat al-Faatihah if a person did not focus properly when he recited it in prayer?.
starts to recite whatever she can of Qur'aan, but sometimes, if she
realizes that she did not focus properly when she recited al-Faatihah,
she goes back and recites it again, then she recite whatever she can
of Qur'aan, and continues her prayer. Is this permissible?.
Praise be to Allaah.
It is not prescribed to repeat the recitation of al-Faatihah in one
rak'ah. If this sister failed to focus properly when reciting
al-Faatihah, then she realised, she should focus properly in what is
left of her prayer. If she does that, she will soon get used to paying
attention and continuing to focus properly, in sha Allah.
With regard to repeating al-Faatihah for this purpose, there is the
fear that it will lead to waswasah, then she will not offer any
prayers until she has repeated al-Faatihah several times. Waswasah is
a disease and an evil that one should beware of.
It says inal-Insaaf(2/99): It is makrooh to repeat al-Faatihah. This
is our opinion as it is the view of the majority of our companions,
and it was stated definitively by many of them. And it was said that
it invalidates (the prayer). End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: The words
"repeat al-Faatihah" mean repeating it twice or more.
The reason for that is that it was not narrated from the Prophet
(blessings and peace of Allah be upon him) that he did that. If a
person repeats al-Faatihah as an act of worship, there is no doubt
that it is makrooh, because if doing so were good, the Prophet
(blessings and peace of Allah be upon him) would have done it. But if
a person repeats al-Fatihah not as an act of worship, but because he
did not do it in the recommended manner, it seems that it is
permissible, such as repeating it because he forgot and recited it
silently when it is prescribed to recite it out loud, as happens to
some imams who forget and recite al-Faatihah silently. In this case we
say: There is nothing wrong with repeating it from the beginning in
order to make up for what was omitted of reciting out loud. The same
applies if one recites it without focus and wants to repeat it whilst
focusing on the second recitation; in this case repeating it has a
legitimate purpose, which is to focus with presence of mind. But if
there is the fear that this will open the door to waswaas, one should
not do it, because for some people, if they open this door they will
face a great deal of waswaas and when they recite it, if they are
careless in one verse they will repeat it. Then if they lose focus
when repeating it, they will lose focus a second time, and a third and
a fourth and so on, and then things will become very hard on him.
End quote fromal-Sharh al-Mumti', 3/331.
And Allah knows best.
For children - Even in situations one would think in his own mind that there is no way out, there is always a way out for real believers
into desperation whenever they face even the slightest difficulty.
Most people, under such circumstances, instead of thinking "There is
definitely a way out that would correct this situation", they are
prone to believe that all the solution ways are exhausted by acting
with logics such as: "that's it", "there is nothing more to be
done," "this is as far as it goes", "we came to a deadlock", "this
matter is in a deadlock now".
Yet, no matter how difficult the circumstances are; no matter how
limited the means he has are; and no matter if he has done
everything that could have been done; he should believe that there
can always be a new way out, and never lose hope.
Allah has revealed in the Qur'an that a person who believes in Allah
would never lose hope in any matter as follows:
"My sons! Seek news of Yusuf and his brother. Do not despair of
solace from Allah. No one despairs of solace from Allah except for
people who are unbelievers. '" (Surah Yusuf: 87)
They said, 'We bring you good news of the truth, so do not be among
those who despair .' (Surat Al-Hijr: 55)
Consequently, no matter what the situation a Muslim faces is, he
should never give way to hopelessness, despair or negative thoughts
even indirectly. This is a command of Allah on Muslims.
Lower self, when facing such a situation, -almost like a reflex-
would lead one to instantly think about the most negative
possibilities that might happen. Almost everyone, ever since their
childhood –until they learn the morality of the Qur'an- approach
every incident with such a point of view. Since they do not think
about the falsity and the harm of this, they do not feel the need
to resist and change this reflex. This is the reason why the first
words that come out of their mouths are words like "alas!" and
"unfortunately".
And the pain that desperation, thinking with negative possibilities
and believing that there is no way out, would make people feel is
really severe. The state of mind of people, who feel this way, is
the reward Allah had created for them in this world as a result of
their living by a morality Allah does not approve.
Yet, living by the morality which is opposite to this one is really
easy. A person's knowing Allah Who has infinite wisdom, Who has
infinite justice, Who has infinite compassion and infinite grace,
Who is forgiving and Who possesses infinite creation power is
really a great blessing for him. Allah is mighty of creating
whatever He wills, whenever He wants. And in the Qur'an Allah says:
"If My servants ask you about Me, I am near. I answer the call of the
caller when he calls on Me. They should therefore respond to Me and
believe in Me so that hopefully they will be rightly guided" (Surat
al-Baqara: 186) In the Qur'an Allah had informed us that people can
ask whatever they want from Allah. Since a person could ask for
anything from Allah Who has the power to create whatever He wants,
whenever He wills, it is totally unreal for him to be living among
the possibilities such as: having exhausted all the ways out or
having no way out. That is because –by the will and help of Allah-
a person's way is always open in every matter. His knowing Allah's
might and compassion would always enable him to be hopeful about
every matter.
This morality is the one Allah commanded in the Qur'an. And carrying
out this command of Allah turns into a great blessing for people.
It is much more beautiful, reassuring and comfortable for people
to live by a hopeful morality, instead of pessimism. While, in the
contrary, a person would be continuously living restless, in a state
of fear with his mind occupied in negative suggestions; someone
abiding by the morality Allah demands, would live in peace,
tranquility and joy of expecting the help, mercy and the closeness
of Allah even under most difficult conditions.
And another point that should be thought about here is; while living
among blessings, plenty and safety, a person trusts in Allah and
lives in the awareness of the truth that all those come about
because of the infinite might of Allah; but when there is something
missing about those, he forgets how limitless and endless the might
of Allah is. Allah has informed us about the morality that people
in this situation would show in the Qur'an, as follows:
When We give people a taste of mercy, they rejoice in it, but when
something bad happens to them because of what they themselves have
done, they immediately lose all hope. (Surat Ar-Rum : 36)
Man never tires of praying for the good and if evil touches him, he
despairs and loses hope. (Surat Fussilat : 49)
Such a person cannot appreciate the fact that Allah Who had given
him blessings before, also have the Power to give –again and again
whenever He wants as much as He wills. He fails to think that all
the beauties he has in his life exist not because he himself had
found a way to attain them but because Allah had willed them to be so
and granted him that means through His Grace. Everything that he
possesses has been created from nothing. When difficulty and
troubles arise the situation is no different than that: Allah, Who
created everything from nothing, even if there is a situation in
which there seems to be a no way out, would again create the way
from nothing and would show him the way out.
Allah says in the Quran: "… But your Lord is a sufficient guide and
helper." ( Surat Al-Furqan: 31). The guidance of Allah for a man
is – by the leave of Allah- a great blessing with which he can solve
every matter. And moreover man does not have the power to find a
way out on his own anyway. Humans are weak creatures who have no
power for anything unless Allah wills the contrary. Man is in need
of Allah showing him the ways out, the solutions and rights.
Consequently what one should do is to trust in Allah very much, by
being very sincere towards Allah; to ask full of hope for His help
and to show all the effort that he is capable of showing by using
his mind and conscience in the best possible manner. However the
secret here is in wanting everything from Allah in hope and believing
that they can definitely come true. It is Allah Who creates the
result. And Allah is the One Who always creates the best for
Muslims both in this world and in the Hereafter.
Their sides eschew their beds as they call on their Lord in fear and
ardent hope . And they give of what We have provided for them.
(Surat Al-Sajda:16)
And when the two hosts came into sight of one another Musa's
companions said, 'We will surely be overtaken!'
He said, 'Never! My Lord is with me and He will guide me. '
So We revealed to Musa, 'Strike the sea with your staff.' And it
split in two, each part like a towering cliff.
And We brought the others right up to it.
We rescued Musa and all those who were with him. (Surat Ash-Shu'ara': 62-65)
For children - The First Female Convert to Islam: Our mother Hazrat Khadija
Prophet (saas), was at the same time the first female Muslim.
Our worthy mother made great efforts to assist the spread of Islam
through her intellect, foresight and wisdom.
With her submission, courage and devotion, our mother Hazrat
Khadija (ra), one of our Prophet's (saas) greatest supporters, was a
role model for all Muslims.
Our Prophet (saas) first told Hazrat Khadija (ra) of the revelation
that came to him; and she, with her intelligence and foresight, her
unquestioning obedience to and trust in our Prophet (saas),
realized that he had been especially chosen by Allah and believed
him straight away . When the prophethood was bestowed upon him,
Hazrat Khadija (ra) said "I bear witness that you are the Messenger
of Allah" and converted to Islam.
Hazrat Khadija (ra) was from the Quraysh, one of the leading Arab
tribes, and her family shared the same line of descent as our
Prophet (saas). And although she was subjected to many tests
reflecting the moral values of the ignorant Arab society in which
she lived, she always exhibited a most powerful and determined
character in the face of all adversities.
· According to accounts, Hazrat Khadija (ra) died three years
before the hegira (19 April, 620 A.D.) and lived at a time when
Islam had not yet become strong and achieved dominion. Despite the
difficult conditions of the time, and all the persecution by the
pagans of Mecca, she maintained her unquestioning submission to
Allah and our Prophet (saas).
· At a time when there were quite literally only three
Muslims in the world, Hazrat Khadija (ra) would sometimes worship
around the Kaaba with the Messenger of Allah (saas) and Hazrat Ali
(ra), and sometimes at home.
· When the pagans of Mecca besieged the Muslims at Shi'bu Abi
Talib, Hazrat Khadija (ra) withstood the siege alongside our Prophet
(saas) with tremendous courage, fortitude and heroism.
· The immaculate line of our Prophet (saas), that will continue
until the Day of Reckoning, is descended from our mother Hazrat
Khadija (ra). With the exception of Hazrat Maria (ra), whose son
Abraham died subsequently, our Prophet (saas) had no children with
any of his other precious wives.
· Our Prophet (saas) had six children with our mother Hazrat
Khadija (ra). The first of these was Hazrat Fatima, who would
continue the line, from whom Hazrat Hassan and Hazrat Husseinm whose
lines will also continue until the Day of Reckoning, were born.
· Our mother Hazrat Khadija (ra) was a wealthy person engaged
in business; but after becoming a Muslim, instead of seeking
worldly advantages, she happily used everything she had acquired in
order to earn the approval of Allah and was a role model in terms
of spending her fortune for the sake of Islam.
· Hazrat Khadija's (ra) purity and chastity were renowned even
before her conversion to Islam, for which reason she was known as
"Tâhire" (the spotless and immaculate woman).