Duas

Dua after the last tashahhud and before salaam
-
اللَّهُمَّ إِنِّي أَسْأَلُكَ الْجَنَّةَ ، وأَعُوذُ بِكَ مِنَ النَّارِ
Translation
O Allah, I ask You to grant me Paradise and I seek refuge with You
from the Fire.
Transliteration
allaa-humma innee as'aluk-al-jannata, wa a‛oodhu bika mi-nan-naar
Sources: Abu Dawud No• • • • • • • • • • • • • • • • • • • • • • • • •
• • • # 792
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Dua for the remembrance and glorification of Allah
-
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ
Translation
Abdullah Ibn Qays (may Allah be pleased with him) related that the
Prophet (may the peace and blessings of Allah be upon him) said to
him, "O Abdullah Ibn Qays, shall I not inform you of a treasure from
the treasures of paradise?"
He (may the peace and blessings of Allah be upon him) then said, "Say,
'There is no might nor power except with Allah.'"
Transliteration
laa ḥawla wa laa quwwata illaa billaah
Sources: Bukhari No# 4205, 6384, 6409, 7386; Muslim No# 2704; Abu
Dawud No# 1526; At-Tirmidhi No# 3601; Ibn Majah No# 3824, 3825• • •
• • • • • • • • • • • • • • • • • • • • • • • • •
-
Counting the Remembrance of Allah
-
سُبْحَانَ اللهِ
الْحَمْدُ لِلهِ
اللهُ أَكْبَرُ
Translation
"How far from imperfections Allah is"
"All praise is for Allah"
"Allah is the greatest."
[or any type of Dhikr that requires counting]
Abdullah Ibn AAamr (RA) said, "I saw the prophet (peace and blessings
of Allah be upon him) make tasbeeh (count the remembrance of Allah)
with his right hand."
Transliteration
subḥaan-allaah
al-ḥamdu-lillaah
allaahu akbar
Sources: Abu Dawud No# 1502; At-Tirmidhi No# 3411, 3486; An-Nisa'i No# 1355;

THE TRUTH OF THE LIFE OF THIS WORLD IS THE DESTINY GOD SHOWS US IN OUR BRAINS

The entire life of a human being is made up of the perceptions in his
brain revealed to him through his five senses. For instance, a
person walking on the street actually walks on the street inside
his brain. His feet, the unevenness of the pavement, the sloping
road, the discomfort his shoes cause him, the height of the
curbstones, the wind and all the cars passing by are seen and sensed
in the brain.
A person who rubs his eye because of an irritating dust particle in
it will grasp this reality. When he rubs his eye, he sees the image
of the road, trees and cars moving up and down. This is similar to
the shifting of images on the television. That system also exists in
the brain. In this sense, a person is similar to someone watching
television. In the same way that he watches television programs, he
also watches what is provided for him, through his senses, in his
brain.
This being the case, who is it that sees these images in his brain
or feels the cold wind on his face? God informs us that it is the
SOUL that perceives these sensations. What we call "our life" is
actually what our Lord shows our soul in accordance with the destiny
He creates for us.
WHO IS IT THAT WATCHES THE IMAGE OF A HOUSE FORMED IN HIS BRAIN?
The question that most bothers Darwinist- materialists is; "Who is it
that SEES the three dimensional, bright image that is formed in
the brain?" As we know, everything we see is an image formed by
electrical signals reaching our brains. Stimuli entering from the
eye reach the visual center in the brain, and the brain forms a
three dimensional, colorful image conveying a flawless sense of
dimension.
Books on biology, physiology and biochemistry give a detailed
account of how this image is formed in the brain. However, you will
be unable to find the most important fact about this issue
anywhere: The image is formed in the brain. But, who is it that
watches the image formed there? An image without an audience is of
no use. So, where is this audience located in the body? No one has
so far encountered a being in the brain that watches this image.
The one who watches the image in the brain is not a being made up of
flesh and bone. It is rather man's consciousness, that is, his
soul. Because they do not want to accept the existence of the soul,
Darwinist-materialists always avoid this question. Once the issue
is raised, they strive to silence the speaker in a panic. You can
try asking a Darwinist-materialist that question yourself!
HAVE YOU EVER THOUGHT?
If someone asks you how far away a friend of yours is from you as you
chat to him, you will most probably answer, "A few feet." Yet, that
is not an accurate answer. Your friend is not a few feet away at
all; he is in the visual center in your brain. The direction from
which you hear his sound and his three- dimensional image conveying
a perfect sense of depth makes you think that he is a few feet away
from you.
This sensation is so strong that proving otherwise demands a lot of
explanation, as is the case right now. However, what we are
discussing here is not a philosophy or a system of thought. The fact
that what we call "the material world" is created in the sensory
centers in our brain is also verified by science today.
The TV set which you think exists in the corner of your room, the
music you hear, the roses you smell, your friends you enjoy being
with, the ice-cream that tastes so good, in brief, everything in
the outside world an image formed in your brain.

AN IMPORTANT QUESTION DARWINIST- MATERIALISTS CANNOT ANSWER:

Who Is It That Watches A Bright World, Hears Birds Singing Or Smells A Rose?
Stimuli coming from the ears, eyes and nose reach the brain in the
form of electrical signals. Who is it in the brain that experiences
these electric signals as sound, smell and sensation? Inside the
brain there exists a consciousness that perceives all these without
having any need for eyes, ear or nose. To whom does this
consciousness belong? Darwinist-materialists, who believe that
nothing exists except matter, cannot answer these questions.
Never forget that it is in your power to destroy the basic claims of
Darwinist-materialist ideology.
The 21st century will be the century when all these facts will be
grasped and accepted.
EVERYONE LIVES HIS ENTIRE LIFE IN THE SMALL SPACE IN HIS BRAIN
There is one fact everyone knows: The senses of sight, sound, smell
and taste are perceived in the brain. That is, we experience the
outside world inside us. We spend our entire lives in that small
space in our brains. We watch the outside world on the television in
our brain. We smell the electrical signals entering our brains from
the external world in our sensory centers. We again perceive the
electrical signals entering our brains from the external world as
hardness. The electrical signals entering our brains are
transformed into sounds in the loudspeakers in our brains.
We experience all these sensations in that room of a few cubic
inches in our brains, and all through our lives we can never step out
of it. No individual, not someone traveling from one continent to
another, nor the first man who walked on the moon, nor a farmer who
has never left his village in his life can go anywhere outside the
small room in his brain. We see oceans, woods, the sky, the Sun, the
Moon, flowers and fruits, which do exist in the external world, in
this small room in our brain. We smell them there and hear the
sounds they produce in that room, without ever making direct
contact with their originals outside … Inside the brain there is a
consciousness perceiving all these sensations. However, that
conscious certainly does not belong to the nerve cells or lipids
making up the brain. This consciousness is the soul God creates.
Every individual who reads this obvious fact must ponder on God, the
Exalted, Who places the entire universe with all its colors in a
pitch-dark space of a few cubic inches in the brain, fear Him and
take refuge in Him.

THERE IS MATTER OUTSIDE OF US, BUT WE CAN NEVER REACH ITS ORIGINAL THROUGH OUR SENSES

If someone asks you how far away the TV set is when you are
watching the late-night news, you will most probably answer, "A few
feet." Yet, that answer is far from accurate. That is because the TV
set is not "a few feet" away from you at all, but is in the sensory
center in your brain. What you see is not the television out there
but an image formed in the visual center in your brain. The signal
reaching you by means of light from the external world is
transformed into electrical signals by your cells, and these signals
reaching the brain are perceived as an image.
This fact is a great miracle created by God. In a tiny space made up
of flesh, lipids and proteins, God creates a colorful, bright image
that gives a true sense of depth. This is an image of perfect
quality and sharpness that has no blurriness, darkness or shift.
Furthermore, in another tiny spot in that same brain, God creates
high-quality, multi- dimensional sound with no distortion that
accompanies this image perfectly and is totally synchronized with
it.
It is a scientific fact that everyone actually lives in a small room
in his skull, in a tiny part of his brain. No one, no matter how
much he strives, can ever step out of that room in his brain. He can
never reach the original of the world that occurs in his brain.
This scientific fact is very important in the sense that it
indicates the glorious and unprecedented creation of God. From the
Prophet Adam on, God has created separate lives in the brains of all
the people that have ever appeared on Earth, showed colorful,
bright images providing a sense of distance in the brains of
billions of people and caused them to hear the loveliest songs, the
roaring of a waterfall, thunder or the buzzing of a bee. More
strikingly, God created all such perceptions with such delicate
harmony and perfection that the majority of these people never
realized that they actually heard the sounds or watched the images
in their brains. They always assumed that they saw the actual
things that existed in the outside world, talked to them or touched
them.
Never forget this important truth:
We can never reach the original object. We can only experience what
we see in our brains.

Truths that will change your life

SOMEONE CROSSING THE OCEAN IN A PLANE ACTUALLY DOES SO IN HIS MIND
Everyone lives inside his brain throughout his life, and can in no
way ever step out of it. Perceptions related to every illusion we
see, every sound we hear, every object we touch and everything we
taste are the perceptions that electrical signals form in our
brain. We can never make direct contact with the original of any
illusion we see, any sound we hear or the fruit we taste outside
our brains. Throughout our lives, we watch perceptions formed in
our brains.
For instance, someone who travels in a plane, crossing over oceans,
actually travels between images formed in his brain. The image and
noise of the airport, the announcements made to the passengers, the
noise of the engines, the sensation produced by a plane taxiing on a
runaway, clouds, the image of the city left behind, the oceans, the
sense of distance, the hardness of the seats, the texture of its
fabric.... All of these are perceived in the tiny visual center in
the brain.
The sense of distance formed in that center, which is only a few
inches in size, on the other hand, is a great miracle created by
God. Within such images created in such a small area, God also
creates a sense of distance, perceived as if one's destination were
miles away. Someone looking at the ocean from a plane window
actually watches it in his brain from the plane in his mind. The
distance between the two, on the other hand, is a perception God
creates in the human being who lives within his brain.
At this point, we encounter another important fact: The
consciousness that sees the ocean miles below, hears the noise of
the engine or feels the hardness of the seat does not consist of
the cells or nerves in the brain.
Who does perceive these sensations, then? The answer to this
question, which materialists cannot answer, is the soul God
creates. It is our soul that experiences all these sensations.
You must also have a better understanding of this glorious and
unprecedented artistry, this infinite wisdom in God's creation and
draw the appropriate conclusions from this miracle of creation.
Have they not reflected within themselves? God did not create the
heavens and the earth and everything between them except with truth
and for a fixed term. Yet many people reject the meeting with their
Lord. (Koran, 30:8)

Q&A on menstruation andpost partum bleeding -III

Ruling concerning a discharge of blood five days before giving birth
Question:A woman had bleeding during pregnancy five days before giving
birth, during the month of Ramadan. Should that blood be considered
menstruation or Istihaadhah ]prolonged flow of blood or menorrhagia[,
and what are the obligations upon her?
Response:If the matter is as mentioned, with her seeing blood five
days before giving birth, and she did not have any signs that labour
would occur soon, such as contractions, then in that case, the blood
is neither menstruation nor post-partum bleeding. It is simply
irregular blood. Therefore, she should not abandon the acts of worship
but must continue fasting and praying. If, along with the blood, she
has signs that her labour is near, such as contractions, then it is
considered post-partum bleeding and therefore she should abandon
praying and fasting due to it. Then, when she becomes pure after
giving birth, she must make up the days of fasting but not the
prayers.
The Standing Committee
The meaning of the word Quroo'
Question:Allaah says in the Quran )what means(:"Divorced women
remaining in waiting ]i.e., do not remarry[ for three Quroo'…'"]Quran:
2: 228[ What is the meaning here of the word Quroo'?
Response:Lexically, Quroo' can mean the time of purity and it can also
mean the menses itself. However, the correct meaning in the verse is
the menses as this is its most often usage by the Lawgiver )Allaah
Almighty( and is the opinion of the majority of the Companions.
Shaykh Ibn Jibreen
If the menses continue for more than their normal length
Question:If a woman normally has menses for seven or eight days but
once or twice has them for a longer period, what is the ruling
concerning that?
Response:If that woman normally has her menses for seven or eight days
and then they become longer, becoming nine, ten or eleven days, then
she must remain not praying until she becomes pure. This is because
the Prophetdid not set any specific limit for menstruation. Allaah
Says in the Quran )what means(:"…They ask you about menstruation. Say:
'It is harmful...'"]Quran 2: 222[
As long as that blood is flowing, the woman remains in her state of
menses until she becomes pure ]i.e., the blood stops[ and she then
makes Ghusl )ritual bathing( and prays. If, in the following month,
the blood comes for a shorter period of time, she makes Ghusl when the
blood stops, even if it was not as long as the previous period. The
important point is that as long as the woman is having menses and
bleeding, she remains in that state and she should not pray,
regardless of whether that amount of time is the same, longer or
shorter than her previous menses. When the blood stops, she should
pray.
Shaykh Ibn Al-'Uthaymeen
If a woman had a miscarriage in the third month of her pregnancy
Question:A year ago, I had a miscarriage in my third month of
pregnancy. I stopped praying until the blood stopped. It was said to
me that I should have prayed. What should I do now since I do not know
the exact number of days I did not pray?
Response:What is well-known and accepted among the scholars is that if
a woman has a miscarriage in the third month, she does not pray. This
is because when the woman has such a miscarriage, the foetus has
distinct human characteristics. Therefore, the blood that then flows
is considered post-partum bleeding and the woman does not therefore
pray. The scholars say that the foetus takes on the shape of a human
after eighty-one days, which is less than three months. If you are
certain that you had a miscarriage after three months, the blood that
came was post-partum bleeding. However, if it was before eighty days,
then the blood that came is irregular or abnormal blood and you should
not have left the prayer due to it. So, the dear inquirer must see if
the miscarriage was before eighty days, in which case she must make up
the prayers she missed. If she does not know how many days she missed,
she must estimate the matter and make up what she believes she has
missed.
Shaykh Ibn Al-'Uthaymeen
The prayer of a menstruating woman
Question:While I was praying, my menses began. What should I do? Do I
make up the prayers of the time of my menses?
Response:If the menses come after the beginning of a time for prayer,
for example, if you receive your menses half an hour after high noon,
then you must make up that prayer after your bleeding has ended since
when its time began you were in a state of purity. This is based on
Allaah's statement )which means(:"…Indeed, prayer has been decreed
upon the believers a decree of specified times."]Quran: 4: 103[
Do not make up the prayers you missed while menstruating. This is
based on the lengthy Hadeeth in which the Prophetsaid:"Is it not the
case that when you menstruate, you do not )are not obliged to( pray or
fast?"]Al-Bukhaari[
There is a consensus among the scholars that the prayers missed during
menstruation are not to be made up. However, if she becomes pure
)i.e., the bleeding stops( and she has enough time to pray one Rak'ah
)unit of prayer( or more of a prayer, then she must pray the prayer of
that time in which she became pure. This is based on the Hadeeth of
the Messenger of Allaah:"Whoever catches one Rak'ah of the 'Asr
)afternoon( Prayer before sunset has caught the 'Asr
Prayer."]Al-Bukhaari & Muslim[
If she becomes pure during the time of 'Asr or before sunrise and
there is enough time before sunset or sunrise to pray one Rak'ah, then
she should pray 'Asr in the former case and Fajr )dawn( in the latter
case.

Q & A on menstruation and post-partum bleeding –II

Question:A woman had blood beginning to flow )i.e., her menses( while
she was in the Mosque of the Prophet. She stayed in the mosque for a
short while, until her husband had finished his prayer, so that she
could leave with him. Did she commit a sin?
Q & A on menstruation and post-partum bleeding –I
Response:If she was not able to depart from the mosque by herself,
then there is no harm in what she did. However, if she was able to
leave by herself, then it was obligatory upon her to exit as quickly
as possible. This is because the menstruating woman, the woman who has
post-partum bleeding and a sexually defiled person are not allowed to
sit in the mosques. This is based on Allaah's statement which forbids
certain categories of people from approaching the places of prayer,
one of which is )what means(:"…Nor while sexually defiled, except when
travelling on a road…"]Quran 4: 43[)1(
It is also narrated from the Prophetthat he said:"Ido not permit the
menstruating woman or the sexually defiled person to enter the
mosque."]Abu Daawood[
Shaykh Ibn Baaz
Footnotes
1. Note that the verse is in reference only to those who are sexually
defiled. Obviously, the differences between a menstruating woman and a
sexually defiled person are very great. Hence, one cannot make an
analogy between the two. Furthermore, there is also a difference of
opinion concerning whether this verse implies anyone who becomes
sexually defiled or only the travellers who become sexually defiled.
Question:Is it allowed for a menstruating woman to read a book of
supplications on the Day of 'Arafah )i.e., the ninth of Thul-Hijjah(,
given the fact that the book contains Quranic verses?
Response:There is no harm in a menstruating or post-partum bleeding
woman reading the books of supplications that are written for the
rites of the pilgrimage. In fact, there is nothing wrong with her even
reciting the Quran, according to the correct opinion, as there is no
authentic, clear text prohibiting a menstruating or post-partum
bleeding woman from reciting the Quran. The narration that we do have
is concerned with the sexually defiled person only, which confirms
that such a person should not recite the Quran while he/she is
sexually defiled, and this was narrated by 'Ali. As for the
menstruating or post-partum bleeding woman, there is the Hadeeth that
was narrated by Ibn 'Umarwhich states: "Neither the menstruating woman
nor the sexually defiled person is to recite anything from the Quran."
]Abu Daawood, At-Tirmithi & Others[
However, this is weak. This is because it is from the narrations of
Ismaa'eel Ibn 'Ayyaash on the authority of people from the Hijaaz
)westernArabia(, and he is weak when he narrates from them. However,
the menstruating or post-partum bleeding woman may recite from her
memory without touching the Quran. As for the sexually defiled person,
he/she may not even recite the Quran from memory or touch the Mus-haf
)a copy of the Quran( until he/she makes Ghusl )ritual bathing(. The
difference between the two is that the amount of time one is sexually
defiled for is very short, as he may make Ghusl as soon as he has done
the act with his spouse. The amount of time is not long, and he is in
control of its duration as he may make Ghusl whenever he wishes. Even
if he cannot find water, he can make Tayammum )dry ablution using
soil( and can then pray or recite the Quran. However, the menstruating
or post-partum bleeding woman does not have control over its duration,
such control is in the hand of Allaah. Menstruation and post-partum
bleeding last for days. Therefore, it is allowed for them to recite
the Quran so that they do not forget what they have memorised and so
that they will not lose the merits of reciting it. They may also learn
the laws of the Sharee'ah )Islamic Law( from the Book of Allaah.
Therefore, it follows that it is certainly permissible for her to read
the books of supplications that have verses and Hadeeth intermixed
within them. This is the correct opinion of the scholarson that point.
Shaykh Ibn Baaz
Question:Some women have miscarriages - sometimes the foetus comes out
fully formed while at others it is only partially formed. I would like
you to make clear the ruling for prayer in both of those situations.
Response:If a woman has a miscarriage and the foetus has distinctly
human features, such as a head, limbs and so forth, then her bleeding
is post-natal bleeding. She should, therefore, follow the rulings of
one who has post-natal bleeding. She should not pray or fast and her
husband cannot have sexual intercourse with her until the bleeding
stops, or she completes forty days. If the bleeding stops before the
fortieth day, she must make Ghusl, pray, and fast if it is Ramadan,
and her husband may have sexual intercourse with her )if she is not
fasting and it is not Ramadan(.
There is no minimum length of time for post-natal bleeding. The
bleeding could stop after ten days, more or less, and she must then
make Ghusl, and all the laws of a ritually pure person will then apply
to her. If she sees any blood after the fortieth day, it is considered
bleeding from illness. She would then fast and pray with that bleeding
and it is permissible for her husband to have sexual intercourse with
her. She must make ablution for the time of every prayer, like for the
Mustahaadhah,)1(as the Prophettold Faatimah bint Abu Hubaysh: "Make
ablution for )the time of( every prayer.")2(
If the blood that flows from her after the forty-day period coincides
with the time of her menses, then it takes on the ruling of menses. It
is forbidden for her to pray or fast until she becomes pure. It is
also forbidden for her husband to have intercourse with her.
However, if the miscarried foetus does not resemble a human being,
such as when it is simply a smooth lump of flesh or clot of blood,
then she takes the ruling of Istihaadhah and not that of post-partum
bleeding. She should pray, fast during Ramadan and may have
intercourse with her husband. She should make ablution for every
prayer while keeping herself clean from the blood by using a panty
liner or something similar, as she would for the Mustahaadhah, until
the bleeding stops.
She may also combine the Thuhr )noon( and 'Asr )afternoon( prayers
together and the Maghrib )sunset( and 'Ishaa' )night( prayers. She may
also make a Ghusl for the combined prayers and a separate Ghusl for
the Fajr prayer, based on the confirmed Hadeeth of Hamnah bint Jahsh.
This is because she is to be treated as a Mustahaadhah, according to
the people of knowledge.
Shaykh Ibn Baaz
Footnotes
1. The Mustahaaadhah is the woman with Istihaadhah. Istihaadhah is
either a prolonged flow of blood )called menorrhagia in English( or
bleeding outside of the menses )called metrorrhagia in English(. Many
hospitals and medical clinics in theUnited Stateshave pamphlets
stating what women should do in such cases. In some cases, especially
when the bleeding is prolonged, it may be symptoms of some other
disorder.
2. This translator was not able to find this Hadeeth with this exact
wording. The authentic narrations in Al-Bukhaari and Muslim simply
state that she is to make ablution for every prayer.

Q & A on menstruation and post-partum bleeding –I

Using pills that prevent menstruation

Question:There are pills that prevent menses or delay their
occurrence. Is it allowed for a woman to use such pills during the
time of Hajj )pilgrimage to Makkah( only out of fear of her menses
arriving?
Response:It is allowed for a woman to use pills that prevent her
menses during the time of Hajj out of fear that her menses may come.
But this should only be done after she has consulted with a )health(
specialist who can ensure that her health will be fine. Similarly, she
may do the same during Ramadan if she desires to fast with the
people.)1(
The Standing Committee
Footnotes
)1( There seems to be no need for women to go to such lengths. This
could probably be considered a kind of overzealousness. There is no
real certainty as to the health risks of such pills as well as birth
control pills. Furthermore, the menses are a natural matter that
Allaah has ordained for women and there is no need to flee from them.
Hence, it must be considered best for women to abstain from such pills
since there is no necessity for them and they )women( cannot be
certain of their side effects. Allaah knows best
Discontinuation of bleeding during menses
Question:Sometimes, during my menses, I have blood for four days and
then the bleeding stops for three days. Then, on the seventh day the
bleeding returns, but with less intensity. Then, the bleeding turns to
a brown colour until the twelfth day. I hope you will guide me to what
is correct in this matter.
Response:The days that you mentioned, the four and the six day periods
)i.e., the first to the fourth day, and then the seventh to twelfth
day(, are days of menstruation. You should not pray or fast during
those days. It is not allowed for your husband to have sexual
intercourse with you during those days either. You should make Ghusl
)ritual bathing( after the first four days and then pray, and your
husband may have intercourse with you during the period between the
fourth and the sixth days. Also, there is no prohibition upon your
fasting during these days.
If that occurs during Ramadan, it is obligatory upon you to fast on
the days that you are not on your menses. When you become pure after
the second six days )i.e., the seventh to twelfth days(, you must make
Ghusl, pray and fast like any other time of purity. This is because
the monthly menses can increase or decrease. Its days are sometimes
together and sometimes separated. May Allaah guide us all to what
pleases Him. May He provide us, you and all the Muslims with
understanding and steadfastness in the religion.
Shaykh Ibn Baaz
Footnotes
)1(In response to this question, the Shaykh has basically given the
Hanbali view of the question. There are some other views which may be
more significant that state the entire period is that of menstruation
)i.e., the full 12 days in this case(. Allaah knows best
Drops of blood after making Ghusl
Question:I notice that sometimes after making the Ghusl that follows
my monthly menses, after having had my period for the normal five
days, I have a very small number of drops )of blood( emerging. This
occurs immediately after I make Ghusl. After that, nothing else
emerges. I do not know what to do. Should I follow my normal five-day
period and simply ignore what occurs after that and continue to pray
and fast? Or should I consider that day also as part of my period and
not pray or fast during it? Note that such a thing does not always
occur to me, but only occurs every two or three monthly cycles. I hope
you will benefit me on this matter.
Response:If what emerges after your washing is either yellow or brown,
then it is not to be taken into consideration )as menses( and it takes
the same ruling as urine.)1(
However, if it is clearly blood, it will then be considered part of
the menses and you must repeat the Ghusl due to what is confirmed from
Umm 'Atiyyahwho was a female companion of the Messenger of Allaahwho
stated: "We would not consider yellowish or brownish discharge as
anything)2(after we had been purified ]from menses[.")3(
Shaykh Ibn Baaz
Footnotes
1. Meaning, it must be washed off the clothing and the person must
make ablution from such a discharge.
2. That is: "We would not consider it as menses."
3. Recorded by Al-Bukhaari
If a woman ends her menses before sunset, she must perform the Thuhr
and 'Asr Prayers
Question:When a menstruating woman becomes pure before sunrise, is it
obligatory upon her to perform the Maghrib and 'Ishaa' prayers?
Similarly, if she becomes pure before sunset, is it obligatory upon
her to perform the Thuhr and 'Asr prayers?
Response:If a menstruating or post-partum bleeding woman becomes pure
before sunset, it is obligatory upon her to perform both the Thuhr and
'Asr prayers, according to the strongest opinion among the scholars.
Similar is the case if she becomes pure before dawn. In that case, she
must perform the Maghrib and 'Ishaa' prayers. This has been narrated
from Abdur-Rahmaan Ibn 'Awf and 'Abdullaah Ibn 'Abbaas. This is the
opinion of the majority of the scholars. Similarly, if a menstruating
or post-partum bleeding woman becomes pure before sunrise, it is
obligatory upon her to perform the Fajr )dawn( prayer. And from Allaah
is guidance.
Shaykh Ibn Baaz
The menstruating woman keeping herself clean from urine
Question:When I am menstruating, I do not clean myself of urine with
water because I fear that the water may harm me. What is the ruling
concerning that?
Response:It suffices, in place of water, to clean yourself with clean
tissue paper or any other pure solid object that will remove the
impure substance, such as a large stone, a piece of wood, or similar
objects. This wiping should be done three times or more, until the
impure substance is removed. This ruling is not just for you or anyone
in a case like yours; rather, it is for all Muslim men and women under
all circumstances. This is based on what has been confirmed from
'Aa'ishahthat the Prophetsaid:"When one of you goes to relieve
himself, he should clean himself with three stones, and that will be
sufficient for him."]Ahmad & Others[
It is also confirmed from Salmaan Al-Faarisithat it was said to him:
"Your Prophet teaches you everything, even how to go to the lavatory."
Salmaanreplied: "Certainly! He prohibited us from facing the Qiblah
)direction of the Ka'bah( while defecating or urinating, from cleaning
our genitals with our right hand, from cleaning ourselves with less
than three stones and from cleaning ourselves with dung or bone."
]Muslim, Abu Daawood & At-Tirmithi

The Ideal Muslim Woman and Her Own Self

Islam encourages the Muslims to stand out among people, readily
distinguishable by their dress, appearance and behavior, so that they
will be a good example, worthy of the great message that they bring to
humanity. According to the hadith narrated by the greatSahabiIbn
al-Hanzaliyyah, the Prophet (sallallahu 'alayhi wa sallam) told his
Companions, when they were traveling to meet some brothers in faith:
"You are going to visit your brothers, so repair your saddles and make
sure that you are dressed well, so that you will stand out among
people like an adornment, for Allah (Subhanahu wa ta'ala) does not
love ugliness."1
The Prophet (sallallahu 'alayhi wa sallam) considered an unkempt and
careless appearance, and scruffy clothes and furnishings, to be forms
of ugliness, which is hated and forbidden by Islam.
Islam encourages the Muslims in general to stand out among the people;
the Muslim woman, in particular, is encouraged to be distinct from
other people in her appearance, because this reflects well on her, and
on her husband, family and children.
The Muslim woman does not neglect her appearance, no matter how busy
she is with her domestic chores and the duties of motherhood. She is
keen to look good, without going to extremes, because a good
appearance is an indication of how well she understands herself, her
Islamic identity, and her mission in life. The outward appearance of a
woman cannot be separated from her inner nature: a neat, tidy and
clean exterior reflects a noble and decent inner character, both of
which go to make up the character of the true Muslim woman.
The smart Muslim woman is one who strikes a balance between her
external appearance and internal nature. She understands that she is
composed of a body, a mind and a soul, and gives each the attention it
deserves, without exaggerating in one aspect to the detriment of
others. In seeking to strike the right balance, she is following the
wise guidance of Islam which encourages her to do so. How can the
Muslim woman achieve this balance between her body, mind and soul?
1 - HER BODY
Moderation in food and drink
The Muslim woman takes good care of her body, promoting its good
health and strength. She is active, not flabby or overweight. So she
does not eat to excess; she eats just enough to maintain her health
and energy. This is in accordance with the guidance of Allah
(Subhanahu wa ta'ala) in the Qur'an:
( . . . Eat and drink: but waste not by excess, for Allah loves not
the wasters.) (Qur'an 7:31)
The Prophet (sallallahu 'alayhi wa sallam) also advised moderation in
food and drink:
"There is no worse vessel for the son of Adam to fill than his
stomach, but if he must fill it, the let him allow one-third for food,
one-third for drink, and one-third for air."2
'Umar (radhiallahu anhu) said:
"Beware of filling your stomachs with food and drink, for it is
harmful to the body and causes sickness and laziness in performing
prayers. Be moderate in both food and drink, for that is healthier for
your bodies and furthest removed from extravagance. Allah (Subhanahu
wa ta'ala) will hate the fat man (one who revels in a life of
luxury), and a man will not be condemned until he favors his desires
over his religion."3
The Muslim woman also steers clear of drugs and stimulants, especially
those which are clearly known to beharam, and she avoids the bad
habits that many women have fallen into in societies that have
deviated from the guidance of Allah (Subhanahu wa ta'ala) and His
Messenger, such as staying up late at night to waste time in idle
pursuits. She goes to sleep early and gets up early to start the day's
activities with energy and enthusiasm. She does not weaken her energy
with late nights and bad habits; she is always active and efficient,
so that her household chores do not exhaust her and she can meet her
targets.
She understands that a strong believer is more loved by Allah
(Subhanahu wa ta'ala) than a weak believer, as the Prophet
(sallallahu 'alayhi wa sallam) taught, so she always seeks to
strengthen her body by means of a healthy lifestyle.
She exercises regularly
The Muslim woman does not forget to maintain her physical fitness and
energy by following the healthy practices recommended by Islam. But
she is not content only with the natural, healthy diet referred to
above: she also follows an organized exercise program, appropriate to
her physical condition, weight, age and social status. These exercises
give her body agility, beauty, good health, strength and immunity to
disease; this will make her more able to carry out her duties, and
more fit to fulfill her role in life, whether it be as a wife or
mother, young girl or old woman.
Her body and clothes are clean
The Muslim woman who truly follows the teachings of Islam keeps her
body and clothes very clean. She bathes frequently, in accordance with
the teachings of the Prophet (sallallahu 'alayhi wa sallam) who
advised Muslims to take baths, especially on Fridays: "Have a bath on
Fridays and wash your heads, even if you are not in a state
ofjanabah(impurity, e.g. following marital relations), and wear
perfume."4
"Whoever attends Friday prayer, man or woman, should take a bath (ghusl)."5
The Prophet (sallallahu 'alayhi wa sallam) placed such a great
emphasis on cleanliness and bathing that some of the Imams considered
performingghuslbefore Friday prayer to be obligatory (wajib).
Abu Hurayrah (radhiallahu anhu) reported that the Prophet (sallallahu
'alayhi wa sallam) said:
"It is the duty of every Muslim to take a bath (at least) once every
seven days, and to wash his head and body."6
Cleanliness is one of the most essential requirements of people,
especially women, and one of the clearest indicators of a sound and
likeable character. Cleanliness makes a woman more likeable not only
to her husband, but also to other women and her relatives.
Imam Ahmad and al-Nisa'i report that Jabir (radhiallahu anhu) said:
"The Messenger of Allah (sallallahu 'alayhi wa sallam) came to visit
us, and saw a man who was wearing dirty clothes. He said, 'Could this
person not find anything with which to wash his clothes?"
The Prophet (sallallahu 'alayhi wa sallam) hated to see people come
out in public wearing dirty clothes when they were able to clean them;
he drew attention to the fact that the Muslim should always be clean,
smart and pleasing to look at.
This teaching which is directed at men, is directed even more so at
women, who are usually thought of as being more clean, the source of
joy and tranquility in the home. There is no doubt that the woman's
deep sense of cleanliness reflects on her home, her husband and her
children, because it is by virtue of her concern for cleanliness that
they will be clean and tidy.
No researcher, of whatever era or country, can fail to notice that
this teaching which encourages cleanliness and bathing, came fifteen
hundred years ago, at a time when the world knew next to nothing of
such hygienic habits. A thousand years later, the non-Muslim world had
still not reached the level of cleanliness that the Muslims had
reached.
In her bookMin al-riqq ila'l-sayadah, Samihah A. Wirdi says: "There is
no need for us to go back to the time of the Crusades in order to know
the level of civilization in Europe at that time. We need go back no
further than a few hundred years, to the days of the Ottoman Empire,
and compare between the Ottomans and the Europeans to see what level
the Ottoman civilization had reached.
"In 1624, Prince Brandeboug wrote the following on the invitations to
a banquet that he sent to other princes and nobles: Guests are
requested not to plunge their hands up to the elbow in the dishes; not
to throw food behind them; not to lick their fingers; not to spit on
their plates; and not to blow their noses on the edges of the
tablecloths."
The author adds: "These words clearly indicate the level of
civilization, culture, knowledge and manners among the Europeans. At
the same time, in another part of Europe, the situation was not much
different. In the palace of the King of England (George I), the ugly
smell emanating from the persons of the King and his family
overpowered the grandeur of their fine, lace-edged French clothes.
This is what was happening in Europe. Meanwhile in Istanbul, the seat
of thekhilafah, it is well-known that the European ambassadors who
were authorized by the Ottoman state be thrown into baths before they
could approach the sultan. Sometime around 1730, during the reign of
Sultan Ahmad III, when the Ottoman state entered its political and
military decline, the wife of the English ambassador in Istanbul, Lady
Montague, wrote many letters which were later published, in which she
described the level of cleanliness, good manners and high standards
among the Muslims. In one of her memoirs she wrote that the Ottoman
princess Hafizah had given her a gift of a towel that had been
hand-embroidered; she liked it so much that she could not even bear to
wipe her mouth with it. The Europeans were particularly astounded by
the fact that the Muslims used to wash their hands before and after
every meal. It is enough to read the words of the famous English nurse
Florence Nightingale, describing English hospitals in the
mid-nineteenth century, where she describes how these hospitals were
full of squalor, negligence and moral decay, and the wings of these
hospitals were full of sick people who could not help answering the
call of nature on their beds . . ."7
What a great contrast there is between the refined civilization of
Islam and other, human civilizations!
She takes care of her mouth and teeth
The intelligent Muslim woman takes care of her mouth, for no-one
should ever have to smell an unpleasant odor coming from it. She does
this by cleaning her teeth with asiwak, toothbrush, toothpaste and
mouthwash after every meal. She checks her teeth and visits the
dentist at least once a year, even if she does not feel any pain, in
order to keep her teeth healthy and strong. She consults
otolaryngologists ("ear, nose and throat" doctors) if necessary, so
that her breath will remain clean and fresh. This is undoubtedly more
befitting for a woman.
'A'ishah (radhiallahu anha) used to be very diligent in taking care
of her teeth: she never neglected to clean them with asiwak, as
Bukhari and Muslim reported from a number of theSahabah(radhiallahu
anha).
Bukhari reported from 'Urwah (radhiallahu anha) via 'Ata':
"We heard 'A'ishah the Mother of the Believers cleaning her teeth in
the room . . ."8
Muslim also reported from 'Urwah (radhiallahu anha) through 'Ata':
"We heard her using thesiwak. . ."9
'A'ishah (radhiallahu anha) said:
"The Messenger of Allah (sallallahu 'alayhi wa sallam) never woke from
sleeping at any time of day or night without cleaning his teeth with
asiwakbefore performingwudu'"10
The Prophet's concern for oral hygiene was so great that he said:
"If it were not for the fact that I did not want to overburden
myummah, I would have ordered them to use thesiwakbefore every
prayer."11
'A'ishah (radhiallahu anha) was asked what the Prophet (sallallahu
'alayhi wa sallam) used to do first when he came home. She said,
"Usesiwak."12
It is very strange to see that some Muslim women neglect these
matters, which are among the most important elements of a woman's
character, besides being at the very heart of Islam.
They are among the most important elements of a woman's gentle
nature, and they reveal her feminine elegance and beauty. They are
also at the heart of Islam because the Prophet (sallallahu 'alayhi wa
sallam) urged cleanliness on many occasions, and he detested
unpleasant odors and an ugly appearance. He said:
"Whoever eats onions, garlic or leeks should not approach our mosque,
because whatever offends the sons of Adam may offend the angels."13
The Prophet (sallallahu 'alayhi wa sallam) banned those who had eaten
these pungent vegetables from coming anywhere near the mosque, lest
the people and the angels be offended by their bad breath, but these
smells pale into insignificance beside the stench of dirty clothes,
filthy socks, unwashed bodies and unclean mouths that emanates from
some careless and unkempt individuals who offend others in gatherings.
She takes care of her hair
The Prophet (sallallahu 'alayhi wa sallam) also taught Muslims to take
care of their hair, and to make it look attractive and beautiful,
within the limits of Islamic rulings.
This is reported in the hadith quoted by Abu Dawud from Abu Hurayrah
(radhiallahu anhu), who said:
"The Messenger of Allah (sallallahu 'alayhi wa sallam) said: 'Whoever
has hair, let him look after it properly.'"14
Looking after one's hair, according to Islamic teaching, involves
keeping it clean, combing it, perfuming it, and styling it nicely.
The Prophet (sallallahu 'alayhi wa sallam) did not like people to
leave their hair uncombed and unkempt, so that they looked like wild
monsters; he likened such ugliness to the appearance of the Shaytan.
Inal-Muwatta', Imam Malik reports a hadith with amursal isnadfrom
'Ata' ibn Yassar, who said:
"The Messenger of Allah (sallallahu 'alayhi wa sallam) was in the
mosque, when a man with unkempt hair and an untidy beard came in. The
Prophet (sallallahu 'alayhi wa sallam) pointed to him, as if
indicating to him that he should tidy up his hair and beard. The man
went and did so, then returned. The Prophet (sallallahu 'alayhi wa
sallam) said, 'Is this not better than that any one of you should come
with unkempt hair, looking like the Shaytan?'"15
The Prophet's likening a man with untidy hair to theShaytanclearly
shows how concerned Islam is with a neat and pleasant appearance, and
how opposed it is to scruffiness and ugliness.
The Prophet (sallallahu 'alayhi wa sallam) always took note of
people's appearance, and he never saw a scruffily-dressed man with
untidy hair but he criticized him for his self-neglect. Imam Ahmad and
al-Nisa'i report that Jabir (radhiallahu anhu) said:
"The Messenger of Allah (sallallahu 'alayhi wa sallam) came to visit
us, and he saw an unkempt man whose hair was goin in all directions,
so he said, 'Could he not find anything with which to calm his
head?'"16
If this is how he Prophet (sallallahu 'alayhi wa sallam) taught men to
take care of themselves, then how much more applicable are his
teachings to women, for whom beauty and elegance are more befitting,
as they are the ones to whom men draw close and seek comfort,
tranquility and happiness in their company! It is obvious to the
sensitive Muslim woman that the hair is one of the most important
features of a woman's beauty and attractiveness.
Good Appearance
It is no surprise that the Muslim woman is concerned with her clothes
and appearance, without going to extremes or making a wanton display
of herself. She presents a pleasing appearance to her husband,
children,mahramrelatives and other Muslim women, and people feel
comfortable with her. She does not put them off with an ugly or untidy
appearance and she always checks herself and takes care of herself, in
accordance with the teachings of Islam, which asks its followers to
look good in ways that are permitted. In a commentary on theayah:
( Say: Who has forbidden the beautiful [gifts] of Allah, which He has
produced for His servants, and the things, cleans and pure, [which He
has provided] for sustenance? . . .) (Qur'an7:32)
Al-Qurtubi said: "Makhul reported from 'A'ishah (May Allah be pleased
with her): 'A group of the Companions of the Prophet (sallallahu
'alayhi wa sallam) were waiting at the door for him, so he prepared to
go out to meet them. There was a vessel of water in the house, and he
peered into it, smoothing his beard and his hair. ('A'ishah said) I
asked him, "O Messenger of Allah, even you do this?" He said, "Yes,
when a man goes out to meet his brothers, let him prepare himself
properly, for Allah (Subhanahu wa ta'ala) is beautiful and loves
beauty."'"17
The Muslim does all of this in accordance with the Islamic ideal of
moderation, avoiding the extremes of either exaggeration or
negligence:
( Those who, when they spend, are not extravagant and not niggardly,
but hold a just [balance] between those [extremes].) (Qur'an 25:67)
Islam wants its followers, and especially its advocates (da'is), to
stand out in gatherings in an attractive fashion, not to appear
unsightly or unbearable. Neglecting one's appearance to the extent of
being offensive to one's companions in the name of asceticism and
humility is not part of Islam. The Prophet (sallallahu 'alayhi wa
sallam) who was the epitome of asceticism and humility, used to
dress in decent clothes and present a pleasant appearance to his
family and companions. He regarded dressing well and looking good to
be a demonstration of the Blessings of Allah (Subhanahu wa ta'ala) :
"Allah (Subhanahu wa ta'ala) loves to see the signs His gifts on His
servant."18
Ibn Sa'd reports inal-Tabaqat(4/346) that Jundub ibn Makith
(radhiallahu anhu) said:
"Whenever a delegation came to meet the Messenger of Allah
(sallallahu 'alayhi wa sallam) he would wear his best clothes and
order his leading Companions to do likewise. I saw the Prophet
(sallallahu 'alayhi wa sallam) on the day that the delegation of
Kindah came to meet him; he was wearing a Yemeni garment, and Abu Bakr
and 'Umar were dressed similarly."
Ibn al-Mubarak, Tabarani, al-Hakim, al-Bayhaqi and others report that
'Umar (radhiallahu anhu) said:
"I saw the Messenger of Allah (sallallahu 'alayhi wa sallam) ask for a
new garment. He put it on, and when it reached his knees he said,
'Praise be to Allah (Subhanahu wa ta'ala) , Who has given me clothes
with which to cover myself and make myself look beautiful in this
life.'"19
So long as this taking care of one's outward appearance does not go
to extremes, then it is part of the beauty that Allah (Subhanahu wa
ta'ala) has allowed for His servants and encouraged them to adopt:
( O children of Adam! Wear your beautiful apparel at every time and
place of prayer: eat and drink: but waste not by excess, for Allah
loves not the wasters.
Say, Who has forbidden the beautiful [gifts] of Allah, which He has
produced for His servants, and the things, clean and pure, [which He
has provided] for sustenance? Say: They are, in the life of this
world, for those who believe, [and] purely for them on the Day of
Judgement. Thus do We explain the Signs in detail for those who
understand.) (Qur'an 7:31-32)
Muslim reports from Ibn Mas'ud (radhiallahu anhu) that the Prophet
(sallallahu 'alayhi wa sallam) said:
"No-one who has even an atom's -weight of pride in his heart will
enter Paradise." A man asked him, "What if a man likes his clothes and
shoes to look good?" (Meaning, is this counted as pride?) The Prophet
(sallallahu 'alayhi wa sallam) said: "Allah (Subhanahu wa ta'ala) is
beautiful and loves beauty. Pride means denying the truth and looking
down on other people."20
This is the understanding adopted by theSahabahand those who followed
them sincerely. Therefore Imam Abu Hanifah (radhiallahu anhu) always
took care to dress well and to ensure that he smelled clean and fresh,
and urged others to do likewise. One day he met a man who used to
attend his circle, who was dressed in scruffy clothes. He took him to
one side and offered him a thousanddirhamswith which to smarten
himself up. The man told him, "I have money; I do not need this." Abu
Hanifah admonished him: "Have you not heard the hadith,'Allah
(Subhanahu wa ta'ala) loves to see the signs of His gifts on His
servant'? So you have to change yourself, and not appear offensive to
your friend."
Naturally, those who call people to Allah (Subhanahu wa ta'ala)
should be better and smarter in appearance than others, so that they
will be better able to attract people and make their message reach
they hearts.
Indeed they, unlike others, are required to be like this even if they
do not go out and meet people, because those who proclaim the word of
Allah (Subhanahu wa ta'ala) should take care of their appearance and
pay attention to the cleanliness of their bodies, clothes, nails and
hair. They should do this even if they are in a state of isolation or
retreat, in response to the call of the natural inclination of man
(fitrah) which the Prophet (sallallahu 'alayhi wa sallam) told us
about and outlined its requirements:
"Five things are part of thefitrah: circumcision, removing the pubic
hair, plucking hair from the armpits, cutting the nails, and trimming
the moustache."21
Taking care of oneself in accordance with thisfitrahis something
encouraged by Islam and supported by every person of common sense and
good taste.
She does not go to extremes of beautificationor make a wanton display of herself
Paying attention to one's appearance should not make a Muslim woman
fall into the trap of wanton display (tabarruj) and showing her beauty
to anyone other than her husband andmahramrelatives. She should not
upset the balance which is the basis of all Islamic teaching, for the
Muslim woman always aims at moderation in all things, and is on the
alert to prevent any one aspect of her life from taking over at the
expense of another.
She never forgets that Islam, which encourages her to look attractive
within the permitted limits, is also the religion that warns her
against going to such extremes that she becomes a slave to her
appearance, as the hadith says:
"Wretched is the slave of thedinar, dirhamand fancy clothes of velvet
and silk! If he is given, he is pleased, and if he is not given, he is
displeased."22
Our women today, many of whom have been influenced by the
international fashion houses to such an extent that a rich women will
not wear an outfit more than once, have fallen into that slavery of
which the Prophet (sallallahu 'alayhi wa sallam) warned and, as a
result, they are trapped in the misery of that senseless enslavement
to excessively luxurious clothing and accessories. Such women have
deviated from the purpose for which humanity was created in this
world.
One of the worst excesses that many modern Muslim women have fallen
into is the habit of showing off expensive outfits at wedding parties,
which have become fashion shows where competition is rife and is taken
to extremes far beyond the realms of common sense and moderation. This
phenomenon becomes clearest when the bride herself wears all her
outfits, which may number as many as ten, one after the other: each
time she changes, she comes out and shows it off to the other women
present, exactly like the fashion models in the West. It does not even
occur to the women among whom this habit is common, that there may be
women present who are financially unable to buy such outfits, and who
may be feeling depressed and jealous, or even hostile towards the
bride and her family, and other rich people. Nothing of this sort
would happen if brides were more moderate, and just wore one or two
outfits at their wedding parties. This is better than that extravagant
showing-off which is contradictory to the balanced, moderate spirit of
Islam.
No doubt the Muslim woman who has surrounded herself with the
teachings of this great religion is spared and protected from such
foolish errors, because she has adopted its principles of moderation.-
(to be continued....) -

Fathwa, - What is your adviceabout meetup and other social websites

Question:
There is a rise in popularity of "meet-up" websites where you can put
your picture up, information about yourself, and add friends. They are
not dating or match making websites. They promote interaction between
the two genders which may not be exactly halal, nor very haram... Is
it okay for brothers and sisters to put up flamboyant pictures of
themselves and add the opposite gender, and leave comments on others'
profiles that may be very silly, loud, and un-hayaaful?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Questioner,
I pray this message finds you in good health and iman.
I understand your concern. Unfortunately, some of these websites end
up being no more than "Muslim dating."
Enjoining the good and forbidding the wrong is part of every Muslim's
faith.The Prophet, Allah bless him and give him peace, said, "Whoever
sees something evil should change it with his hand. If he cannot, then
with his tongue; and if he cannot do even that, then in his heart.
That is the weakest degree of faith."[Muslim]
Keep in mind, however, that there is an etiquette to givingnasiha, or
good counsel. If you're concerned about a friend's participation on
the website, then there are several tactful ways of approaching the
issue.
For example, you could point out that visiting the website may not be
haram per se; however, there are questionable matters that are best
left alone. If your friend is female, you might want to mention to her
how important privacy is.
Thus, posting pictures for everyone to see may not be advisable. As
far as adding friends to one's list, this depends on the intention
this is done with. Sometimes, people add friends because it makes them
look popular.
The best thing to do is to know your limitations. Obviously, careless
banter should be avoided. If you find yourself falling into this
situation, then it's best to stop visiting the website. If your
friends are falling into this, then all you can do is give sincere
advice.
One thing to consider when giving advice: say what you have to say out
of love and concern. Try not to be judgmental. And unless the
situation is really out of control, then say what you have to say and
move on.
Finally, it's important to remember that the guidelines for
interacting with the opposite sex apply even in cyberspace. It's
important to interact with modesty and good adab, and to limit
conversations to what's necessary.

Fathwa, - Freezing breast milk to establish nursing relationships

Question:
Is it permissible to express and freeze breast milk for use later on
(when the woman is not producing milk anymore) to establish rida'i
relatioships with the future offspring of sisters-in-law, siblings,
cousins etc.?
Answer:
Answer: In the name of Allah, Most Compassionate, Most Merciful,
Islamically it is permitted that a child is breastfed by any other
woman besides his own mother even without a need. Similarly, Islam
gives permission to a woman to breastfeed a child that is not her own.
This is something that is agreed upon by the scholars.
Allah Most High says:
"And if you decide on a foster-mother for your offspring, there is no
blame on you, provided you pay (the foster-mother) what you offered,
on equitable terms." (Surah al-Baqarah, V: 233)
The Arabs had a custom of offering their children to wet-nurses, with
the Messenger of Allah (Allah bless him & give him peace) being a
classic example of this. He (Allah bless him & and give him peace) was
breastfed by Thawbiya, the slave of Abu Lahb, and Sayyida Halima bint
Abi Dhu'ayb (Allah be pleased with them both). (See: Sirah Ibn Hisham,
1/132). There are many other examples of this in the books of Sunna.
However, the condition is that the child is breastfed within the
specific period designated for it, which is before the age of two and
a half years, according to Imam Abu Hanifa and two years, according to
his two students (Allah have mercy on them all). The position of his
two students, Abu Yusuf and Muhammad ibn al-Hasan, is sounder, as
mentioned by Imam Tumurtashi in his Tanwir al-Absar. As such, it will
not be allowed to breastfeed a child who is above the age of two
years, neither will this breastfeeding be of any consequence in terms
of marriage and Hijab laws.
Given the above, it seems it will be permitted to freeze breast-milk
so that it may be used later on to feed future offspring of one's self
or others. (See: Nizam al-Fatawa, 1/394).
As far as the relationship of fosterage (radha'a) is concerned, almost
all of the Fuqaha agree that it is not necessary for a child to suck
directly onto a woman's breast in order for it to be established;
rather, drinking a woman's milk in any way would establish this
relationship. Only Imam Ibn Hazm and Layth ibn Sa'd disagreed with
this, and the Ulama, by and large, did not accept their viewpoint.
There is a Hadith in the Sahih of Imam Muslim where the Messenger of
Allah (Allah bless him & give him peace) advised Sahla bint Suhayl
(Allah be pleased with her) to suckle Salim (whom she had adopted) in
order that the rules of fosterage are established. (Sahih Muslim, no:
1453). Scholars of Hadith and others explain that due to the fact that
Salim had attained puberty, Sahla would pour her breast-milk into a
utensil and Salim would drink from it. Salim did not directly drink
from the breast of Sahla. (See: Tabaqat Ibn Sa'd, 8/271 & al-Isaba,
4/337) As far as how and why the relationship of fosterage was
established even after Salim had passed the two-year age limit, that
is another issue altogether and was clarified in an earlier answer
regarding this Hadith.
Imam Ibn Qudama (Allah have mercy on him), the renowned Hanbali
jurist, states in his al-Mugni:
As far as the child drinking from other than a woman's breast (wujur)
is concerned, there are two conflicting narrations related (in the
Hanbali School), but the more authentic of the two is that prohibition
(of marriage) will be established with it as it is established with
direct sucking. This is also the position of Sha'bi, Thawri, people of
opinion (hanafis) and Imam Malik (Allah be pleased with them
all)...... Our proof is that which Ibn Mas'ud (Allah be pleased with
him) has narrated from the Messenger of Allah (Allah bless him & give
him peace): "There is no (effective) nursing except that which hardens
the bones and grows the flesh." Recorded by Imam Abu Dawud. Milk
reaches the same place whether it was drank in some other way or by
sucking on the breast, with the hardening of bones and growth of flesh
taking place in both situations. Thus, both will be equal in
establishing prohibition (i.e. the relationship of fosterage).
(al-Mughni, 7/537-538)
In conclusion, there appears no Shar'i bar from freezing breast-milk
and providing it for future offspring and that this will establish the
relationship of fosterage (rada'a). However, this permissibility is
conditional to no other unlawful activity taking place, such as mixing
the milk of various women and giving it to a child. Contemporary
scholars have ruled that it is impermissible to feed a child the milk
of various women that was frozen and stored in a milk bank, as that
would lead to the confusion is establishing foster relationships. The
Islamic Fiqh Academy in Jeddah consisting of many top scholars from
across the Muslim world passed a judgement stating that Muslim
countries will be prevented from opening such banks, and that it will
be unlawful to have a child fed from a milk bank. (See: Qararat wa
tawsiyat majma' al-fiqh al-Islami, P 17)
Moreover, it will not be permitted to trade in a woman's milk. The
jurists (fuqaha) are quite clear on the fact that it is unlawful to
purchase and sell parts of a human being. The Qur'an permits the
hiring of wet-nurses and compensating them, but there is a fundamental
difference between "hiring" a wet-nurse and "trading" in milk. Hence,
it will not be permitted to buy or sell milk, whether individually or
from a milk bank.
In other words, there are two conditions for the permissibility of
freezing breast-milk and feeding it to future offspring:
1) The milk should not be mixed with that of other women in a way that
it would create confusion as to whose milk the child has drank. One
must be extremely cautious in this regard.
2) There must be no payment in return for breast-milk.
And Allah knows best

Fathwa, - The Islamic Social system and implications on gender interaction.

Question:
Aslamalaikum
I am struggling to understand the social system of Islam that governs
the relationship between the two sexes. To my understanding there are
certain shariah factors that define the permissibility of interaction.
1. Purpose of interaction (e.g. Trade, education, employment, dawah,
celebrations etc)
2. Where the interaction takes place (Shariah definitions of Public or Private)
Please could you provide information/opinions (Hanafi) on the following?
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite in a shopping mall would you be
able to greet them and have a conversation within the limits of Islam.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
In a recent charity event the environment was "mixed". I was told this
was permissible on the following basis.
The event was public and open to anybody
The purpose of the event/interaction was for charity and not for social purposes
Seating arrangements were based on family tables.
The actual environment seems similar to certain cultural marriage
ceremonies (free mixing) which are prohibited due to the private
nature of the event.
Does the observation of Hijab by all females have any consequences to
the permissibility of the events, i.e. If all women are covered
appropriately then can there be interaction between the sexes.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
Answer:
In the Name of Allah, the Gracious, the Merciful.
Dear Brother,
I pray that you are in good health and spirits.
I believe that there is a certain amount of confusion about what
constitutes free mixing and what is simply required in the way of
social graces.
Yes, free mixing of the genders is prohibited. However, and I pray one
of our scholars can elaborate further, in today's contemporary Western
societies, it is unrealistic to try to avoid any and all interaction
with members of the opposite sex.
Even when there's a purpose to the interaction, such as business or
work for example, it is inevitable that there will be a social aspect
to this contact.
Question 1
Is it true that there is no Khalwa in a public place? If one was to
meet a work colleague of the opposite sex in a shopping mall would you
be able to greet them and have a conversation within the limits of
Islam?
Khalwa takes place when one man, or more than one man, and one woman
are alone in a place that no one else can enter. Seeing someone in a
shopping mall is not khalwa. If you see a co-worker in a public place,
why would you ignore them? From the Muslim perspective, not talking to
the person may be interpreted as modesty and politeness. However, from
the non-Muslim's perspective, such behavior may be interpreted as
coldness or rudeness. It is important to look at the consequences of
our actions. Certainly a courteous greeting and an polite inquiry
after the person's health goes a long way in giving a good impression
of Islam. Remember that our actions are often interpreted as
representing the religion itself.
Question 2
What are the implications of a Private and Public defined place to the
ruling on social interaction between the sexes?
Certainly, the limits on gender interaction have to be more
scrupulously observed in private. By private, I assume you mean a
private function, such as a wedding. In that type of setting, which is
more conducive to free mixing, it is definitely better to be cautious.
However, I can't comment unless it's on a case-by-case basis. Every
wedding is different. Some weddings are strictly separated. Some are
mixed. Some wedding parties are very observant of hijab and gender
rules and others aren't. If you're in a situation where you're invited
to a wedding and you simply can't get out of it, then you can minimize
your contact with members of the opposite sex or simply not stay long.
As far as public functions are concerned, once again, that depends on
the community and their dynamics. Some public events are strictly
separated with the women sitting behind screens. Other events allow
guests to sit where they want. However, I have noticed that families
usually sit together, while other tables are reserved for single
brothers. This arrangement can work if people keep their interaction
modest and respectful.
However, if you are truly uncomfortable being in a mixed setting, even
if the women are covered, then you can choose not to attend. If it's a
fundraiser, why not drop off your check and keep on going?
Keep in mind that at some point in time you will have to interact with
Muslim sisters who do not observe hijab. As long as you guard your
gaze and observe the same decorum you would with any Muslim sister,
then insha'Allah, things should work out just fine.
Question 3
How does the event's purpose affect the ruling? The Interactions that
occur during trade and transactions, or interaction that takes place
during Islamic/dawah events are they different to those that take
place for purely social purposes?
I'm not sure what you mean by purely social purposes. When there is a
need, there is no problem with brothers and sisters interacting. The
important thing is to strike a balance. For example, you might be
working with sisters in organizing a dawah program. Obviously, you
will have to talk to them. However, you might see the sisters in a
different setting, like someone's house for example. From what I've
observed, people can maintain a good working relationship, but in more
private settings they observe a pleasant and modest distance. So if
you were to see the sisters at a dinner party, for example, you might
just give salaams and give them their space.
I hope this has been helpful.
And Allah knows best.

Hajj, - The Internal Dimensionsof Hajj

The ultimate destination
You are the luckiest person in the world. Allah has invited you
personally to His House.
What is Hajj? Hajj in the Arabic language means aim, destination or
purpose (qasd). The reason is clear: Hajj is the ultimate journey of
loving submission ('ubudiyah) and conscious surrender (riq) to Allah.
Its ultimate destination is your encounter with the House of Allah
(Bayt al-Allah) – the Ka`bah – with both your physical body and, more
importantly, your heart (qalb).
Ibn al-Jawzi (rahimah al-Allah) relates a story of an old, blind woman
who was journeying to Hajj years ago with a caravan. Throughout the
journey, she keeps asking: "Are we at the house of my Lord?" Time and
again, she is told, "No, mother, we are not there yet." As the caravan
nears Makkah, she is informed that they are almost there. Finally,
they enter Masjidal-Haram. She is led to the Ka'bah. Touching the
Ka'bah, she cries, "Baytu rabbi? The House of my Lord?" Weeping, she
clings to the cloth of the Ka'bah – and dies.
The woman realized with her heart (qalb) the true significance of
visiting the House of her Lord.
Allah has invited you to His House, which He has called the al-Bayt
al-'Atiq – the ancient, liberated and liberating house. Your journey
is one of freedom and liberation. For as your body leaves its material
house to journey to Allah's House, your heart is meant to disengage
from the lower self (nafs), the shaytan, and the world (dunya) and
journey to Allah.
The ultimate reward for a Hajj mabrur is to return home with the
purity of a newborn child. What could be a greater incentive! But
beware, for Hajj is a selective process. Only a few will attain a Hajj
mabrur, which is a Hajj performed correctly, without any disobedience
to Allah and without indulging in any argumentation. Be prepared. Be
vigilant. Be focused. This will be one of the greatest – and sweetest
– struggles of your life. And though you will long and dream for the
rest of your life to come back, you may never return again.
May Allah allow our bodies to journey to His House; may He permit our
hearts to find Him, the Lord of the House. Ameen.
The most sacred space
You will be journeying from your earthly house to Makkah, your
spiritual home, the most beloved place to Allah in all of space and
time. Allah himself has decreed it to be so since the beginning of
creation. There is no place more blessed, more beautiful, more
virtuous, more exalted than Makkah. Every inch and every corner of
Makkah is a haram, a sanctuary made sacred by Allah. The more you
revere Makkah, the more you will be ennobled by Allah. We must take
the greatest of care to never think casually of our sojourn in Makkah
or live within its precincts in disobedience or negligence.
Some reports teach that it was in Makkah that our father adam ('alayhi
al-salam) longed to go back to paradise and be in the presence of
Allah. To console his loneliness, Allah commanded him to do tawaf
around the space of the current Ka'bah. And adam did, and felt whole
again.
Other texts teach that Nuh ('alayhi al-salam), Ibrahim ('alayhi
al-salam), and many Prophets before them ('alayhim al-salam), all did
tawaf around Allah's sacred House. Their spiritual energy and legacy
fills the air. You will be walking in the footsteps and the
heart-steps of Rasulullah (sallalahu 'alayhi wasallam) and his noble
companions.
Shelter, solace and sight
Hajj and its rites are described in various and powerful ways by Allah
and his Rasul (sallalahu 'alayhi wasallam). Through these
descriptions, we gain insight into the deeper meanings of Hajj. The
rites of hajj are described, for example, as manasik, masha'ir and
mashahid.
Mansak (plural manasik), usually translated as ritual, connotes
shelter (maskan) and tranquility (sukun). The rites of Hajj are
residences of shelter and tranquility for the heart.
Mash'ar (plural masha'ir) connotes feeling and experience. The rites
of Hajj cause the heart to feel and experience the sweetness of
nearness to Allah.
Mashad (plural mashahid) is to witness with the heart the blessings of
Allah at every station – to see, with one's inner sight, Allah's will
as the Decreer of decrees and the Causer of causes.
Each word connotes a different inner dimension of Hajj, as the
movement, not only of your body or limbs, but of your heart. For as
your body journeys from one place to another, so too must your heart
travel through various stations (maqamat), each of which will provide
it with shelter, solace and inner sight.
Become angelic
Hajj is your chance to become an angel and to live with the delight of an angel.
In tawaf, you will be mirroring the worship of the angels, the
mala'ikah, those heavenly creatures created of pure light and
enveloped in the worship of Allah. Texts teach that the Ka'bah is
connected in an imperceptible way to the Bayt al-Ma'mur, the heavenly
Ka'bah of the angels, around which they are constantly in tawaf.
Seventy thousand angels perform tawaf around this house and are
replaced with others, never to return.
Around the Ka'bah, we are in a heavenly dimension. Near the Ka'bah are
the Hajar Aswad, or black stone, and the Maqam Ibrahim, both gems from
jannah. We are taught that the hajar was darkened by the sins and
transgressions of man. Its heavenly light is now folded from us. The
hajar will be rendered into a person in the afterlife by Allah and
will witness on behalf of those who approached it with truth and
sincerity. The hajar can be said to take a picture recording of your
heart as you stand before it. Kissing the hajar is the most profound
renewal of your covenant with Allah and a pledge of love, dedicated
obedience and soulful allegiance to Him.
THE JOURNEY BEGINS
Entering into Ihram
As you near the miqat, your heart will tremble and tremor. Is this
really happening? Is my heart getting closer and closer to His House?
Soon you will enter Allah's haram. It is only fitting that you enter
into a state, both externally and internally, that justly corresponds
to this honour. Beyond the miqat, there is only talbiyah.
The essence of Hajj is the journey of our hearts away from the house
of our lower selves (nufus) with its passions (shahawat), inclinations
(ahwa') and attachment to the created world (khalq) to the haram and,
ultimately, the House of Allah. We must leave our attachments to
receive the greatest connection. We must leave to arrive.
Ihram is from haram. Both meanings, to be sacred and to be forbidden,
are carried in it. Through the ihram, the heart is meant to leave the
temporary and the finite – to make it, in a sense, "forbidden" – and
to prepare for the sacred audience of Allah's presence.
The muhrim has disengaged from everything and anything that distracts
him or her from Allah and, consequently, from remembrance, peace and
stillness. The muhrim has left his or her home taking taqwa or
Allah-consciousness, the best sustenance, as a provision.
Beginning Talbiyah
One enters into ihram with talbiyah. Talbiyah is the heart's most
profound surrender to the invitation and call of Allah: Here I come to
You, my Lord, here I come – fully and forever.
With the talbiyah, we proclaim that no associate (sharik) or
attachment will distract us from seeking Allah. Our hearts will not
see, hear, obey, or be lured to another, besides Him. The recitation
of this talbiyah is to be said with constancy and conviction, and not
intermittently and infrequently.Talbiyah is essential to focusing our
hearts. It will remind us of the purpose of our journey; it will
facilitate us in foregoing our rights, demands and expectations while
yet rendering fully the major and minor rights of others; it will
dispel distractions; and it will make all obstacles easy, even
pleasurable.
There is no praise (hamd) and no dominion and power (mulk) except that
Allah owns it. Everything, whether tangible or intangible, belongs to
Him. In fact, we are in praise of Him by Him.
Mina
Mina, or Muna, means desire, hope, longing.
Some texts teach that it was in Muna that adam ( 'alayhi al-salam)
longed and desired to journey back home to paradise and to be, once
again, in Allah's presence.
It is in Muna that the journey begins. The day spent in Muna, termed
the day of tarwiyah (meaning, in part, to quench, to drink to one's
fill), is meant for our heart to focus on the aim of their journey, to
gather in resolution and focus, and to begin our inner momentum
towards the House of Allah.
'Arafat
'Arafat means to know, to understand. Another verb scale conveys the
meaning of perfuming, making fragrant, scenting. 'Arafat is the
essential pillar (rukn), of Hajj; without 'Arafat there is no Hajj.
'Arafat is the cleansing station outside the haram where we stand and
seek forgiveness for all that we've committed in our lives. We beg and
implore Allah to make us worthy of entering into His haram, visiting
His House and being in His presence.
Here, on 'Arafat, we learn two things. As we acknowledge our
disobedience, our sins, our rebelliousness and our forgetfulness, we
know our unworthiness as true servants. We reveal everything to Allah,
minor or major, Who knows already but simply wants us to admit with
true transparency and sincerity what we are inside of our selves.
Moreover, we begin to know the all-enveloping knowledge, the
inestimable mercy, the boundless generosity and the limitless grace of
Alah in forgiving and effacing our sins. Who is it, beside Him, that
can forgive and that does forgive? There is no refuge or flight from
Allah except to Him.
Allah celebrates, in the presence of the angels, the hujjaj on 'Arafat
asking for forgiveness. And He affirms to the angels that, yes, He has
forgiven them.
Now, as the sun begins to set, you continue, perfumed and scented with
the purity of Allah's grace and forgiveness, ever closer to His haram.
Muzdalifa
Muzdalifa, from the Arabic root izdilaf, means to approach, to get closer.
Muzdalifa is a second station of cleansing and purification. The
pilgrim is now closer to the Ka'bah. We remain in supplication (du'a')
after fajr, imploring Allah again for pardon and guidance. Some
scholars have said that in Muzdalifa, Allah also forgives our
violations against the rights of others. Such violations are not
usually forgiven unless, in addition to seeking forgiveness, we remedy
what has been violated.
Muna and the casting of the pebbles
During the Hajj of Ibrahim ('alayhi al-salam), he was commanded to
sacrifice his son. Allah, of course, never intended that the slaughter
take place. Allah wanted, instead, to purify and free Ibrahim ('alayhi
al-salam) from every love and every attachment besides Him.
It was in Muna that the shaytan attempted to waylay Ibrahim ('alayhi
al-salam) from sacrificing his son. Ibrahim ('alayhi al-salam) casted
pebbles at the shaytan to reject his designs and prompting.
In casting the pebbles, the pilgrim affirms Allah's greatness over
everything and covenants with Allah that he or she will never regress
to anything which displeases Him.
Casting the pebbles is the casting away of shaytan, the lower self
(nafs) with its desires, inclinations and evil, and, ultimately,
casting away everything besides Allah. The pebble is meant, not to hit
the pillar, but to fall inside the container, or majmar, where it will
remain. The fire of the nafs, its impetus to evil, must be cast out,
contained and confined. Our nafs must be jailed for us to become free.
After the nafs is jailed by the casting of the pebbles, it is
slaughtered. The sacrifice of the animal signifies the slaughter of
the nafs by Ibrahim ('alayhi al-salam). Ibrahim's ('alayhi al-salam)
sacrifice was momentous: he sacrificed his very will. Ibrahim was
named the Khalil (cherished friend) of Allah because his love for
Allah pierced and consumed his entire heart.
The hair – signifying status, station and pride – is now shaved.
Whatever remaining trace and residue of the disobedient nafs is now
completely cleansed.
Now, the pilgrim is welcomed by Allah to visit His Haram and His
House. He or she is now freed from ihram, but not completely. Washing
and the use of perfume are now permitted; intimate relations are not.
Approaching one's spouse is unbefitting considering that now the
pilgrim is going to visit the Host.
Tawaf al-Ifadah
Ifadah means to flood, to rush, to move.
The movement from 'Arafat to the haram is called ifadah. The rite of
tawaf that takes place after the casting of the pebbles, the sacrifice
and the shaving of the head is likewise termed Tawaaf al-Ifadah.
The heart (qalb), cleansed and purified from its attachments,
inundated with love, desire and longing, floods to the haram, to the
House, and to its Lord. There, it circumambulates the House and renews
its pledge of complete and loving submission.
Sa'i between Safa and Marwa
Sa'i means to work, to strive, to act.
We remember in sa'i the actions of Hajar ('alayha al-salam) as she
climbed, walked and ran up both Safa and Marwa looking for sustenance
for her starving child. The miracle of Zam zam was gifted to Hajar for
her efforts and sincere reliance. Rasulullah (sallalahu 'alayhi
wasallam) teaches that if we drink zam zam with firm faith and
certainty, Allah will most definitely answer our supplication.
As servants of Allah, we are embedded in time and space. We must act,
all the while cognizant that it is Allah who creates both cause and
effect. To see waves upon waves of pilgrims walking and running
between Safa and Marwa is to recognize that the reality of our life is
constant sa'i between struggle and reward, struggle and reward. On the
hills of Safa and Marwa, where the pilgrim alights in reflection and
supplication, the heart exalts, seeing Allah's power in all matters,
yours and others, large or small.
The days and nights of Muna
During our stay in Muna, we re-affirm and re-declare our desire and
hope for spiritual freedom by casting pebbles for three days. Each
casting of the pebbles cements our resolution to contain and confine
both the lower self (nafs) and shaytan.
You remain in Muna as Allah's guest. Here, we must eat and drink with
the consciousness of a guest in front of a Most-Magnanimous Host. The
greatest nourishment during these days, as Allah himself indicates, is
His dhikr, or remembrance. We are destined to leave but Allah intends
we leave gradually, in gratitude to Him, remembrance of Him and
gathering a firm resolution for permanent change when we depart.
Then the last pebble is cast. Our final farewell is imminent.
The farewell
Most have waited their entire lives for the encounter with the House
of Allah. Many will never return. In truth, there is no certainty that
any of us will ever gaze on the Ka'bah again.
Whether we return or not, we will never forget. It is said – and it is
true – that the Ka'bah beckons you from afar, then haunts you forever.
It is related that Ibn 'Abbas prayed this as his final farewell,
clinging with his entire being to the multazam, the wall of the Ka'bah
between the hajar and the door:
"O Allah This House is Your House And this servant is Your servant,
and the son of Your servants You have carried me here on what You have
made accessible to me of Your creation Until You have made me reach,
by Your grace, Your House And You have helped me fulfill my rites of
Hajj (O Allah) If You have been pleased with me, then be more pleased
with me And if You are not pleased with me, then I implore you to be
generous to me now – Before my house becomes distant from Your house
For now it is time for my departure, if You permit me – Never to
exchange You for anything else, nor Your House for any other house Not
being desirous of others instead of You, nor of any other house
besides Your House O Allah, Grant me safety and good health in my
body, protection in my religion and allow me a beautiful return And
provide me with deeds and acts of Your obedience for as long as You
grant me life And gather for me the best of this world and the next
For truly You have power over all things."
A mother once told her son that the Ka'bah says: The one who does not
see me will never rest; and the one who sees me will never rest.
May our hearts find their ultimate rest by journeying to Allah long
after our bodies have returned from Hajj. May we always be in Hajj.
Hajj mabrur, my beloved brother and sister.