Hijaab, - A Message to the Woman Who Does not Adhere to the Hijaab

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:-> Tabarrujmeans impermissible exposure of women's adornment and beauty beforenon-Mahram)marriageable( men. This applies to exposure of jewels, arms, legs, chest, neck, face, and so on. Shaykh Abu Al-A‘la Al-Mawdoodi, may Allaah have mercy upon him, said: Tabarrujfor women means: Exposure of the beauty of the face and body beforenon-Mahrammen. Exposure of the beauty of the clothing and jewelry before ‎non-Mahrammen. Behaving in an alluring manner )walking, strutting, speaking, and so on( beforenon-Mahrammen. The ruling on the woman’s impermissible exposure of beauty: Exposure of woman’s beauty beforenon-Mahrammen is prohibited as proved by the Quran,Sunnah)tradition( and consensus of the Muslim scholars. The whole body of the woman is‘Awrah)part of the body that must not be exposed( and none but herMahrams)non-marriageable men( are allowed to see any part of her body, hair, jewelry or underclothes. What most women today do by exposing their beauty, adornment and jewelry in the streets, is in fact committing sins openly, imitating the disbelieving women, and arousingFitnah)trial(. The woman who leaves her house uncovering her head, neck, arms or legs, commits a major violation of the rules of the pureSharee‘ah)Islamic legislation(. This also applies to going out wearing clothes that expose the woman’s beauty or transparent clothes that do not cover her body, because all this falls under the prohibited exposure of beauty. One of the gravest sins and most harmful temptation is what most women do today by going out exposing their beauty and adornment and wearing perfume and intermixing with men -- an act that incurs the wrath and punishment of Allaah The Exalted. Proofs of the prohibition of the exposure of woman’s beauty: The main two sources of legislation in Islam, the Quran and theSunnah,forbid the woman’s exposure of her beauty and warn the woman who does this of a severe punishment because of the evil consequences that result from this attitude: 1-Allaah The Almighty Says )what means(:}And abide in your houses and do not display yourselves as ]was[ the display of the former times of ignorance.{]Quran 33:33[ i.e., stay in your houses and never go out without a necessity because this is safer for you. The Prophet,sallallaahu ‘alayhi wa sallam, said:“The woman is ‘Awrah )i.e. should not be exposed(. If she goes out of her house, the devil looks at her and beautifies her in the eyes of men.”]Al-Bazzaar and At-Tirmithi[ We notice that the previous verse addresses the wives of the Prophet,sallallaahu ‘alayhi wa sallam, in particular, and all the Muslim women in general. That is because the wives of the Prophet,sallallaahu ‘alayhi wa sallam, are the Mothers of the Believers and the role model for all Muslim women everywhere and at all times. This is proved by the fact that there are other general rulings that preceded and followed this verse, such as ‎the prohibition of softness in speech and the display of adornment and beauty, like the former times of ignorance, in addition to the obligation of speaking in an appropriate way, observing prayers, payingZakaah)purifying alms( and obeying Allaah The Almighty and His Messenger,sallallaahu ‘alayhi wa sallam.All these are general rulings that apply equally to the wives of the Prophet,sallallaahu ‘alayhi wa sallam, as well as other women. Al-Qurtubi, may Allaah have mercy upon him, said, "This verse implies a command for the wives of the Prophet, sallallaahu ‘alayhi wa sallam, to abide in their houses. This command applies to all Muslim women even if it was the only proof in this regard; nevertheless, there are countless commands and evidence proving that the Muslim woman should abide in her house and refrain from leaving it without a necessity. Sawdah bint Zam‘ah, may Allaah be pleased with her, the wife of the Prophet, sallallaahu ‘alayhi wa sallam, was asked, “Why do you not perform Hajj and ‘Umrah like your sisters )other wives of the Prophet, sallallaahu ‘alayhi wa sallam(?” She answered, “I have already performed Hajj and ‘Umrah and Allaah The Almighty Commanded me to abide in my house.” The narrator said, “By Allaah, she did not leave her house until she died.” Allaah The Almighty Says )what means(:}Do not display yourselves as ]was[ the display of theformer times of ignorance{i.e., do not leave your houses frequently to show your adornment and beauty like the women during the former times of ignorance )pre-Islamic era( who were void of knowledge and religion. 2-Allaah The Almighty Says )what means(:}And not expose their adornment except that which ]necessarily[ appears thereof{]Quran 24:31[ Adornment here means three things: ·Beautiful clothes ·Jewelry ·Cosmetics. These three things form the adornment that Allaah The Almighty commanded women not to show before men except those who were excluded by Allaah The Almighty. Allaah The Almighty Says )what means(:}Except that which ]necessarily[ appears thereof{i.e., what cannot be concealed such as the outer clothes as well as what appears unintentionally. This verse proves that it is forbidden for women to show their adornment deliberately. Al-Qurtubi, may Allaah have mercy upon him, said, "There are two types of adornment: natural and artificial. The natural adornment is embodied in the face, as it is the origin of adornment and beauty. Artificial adornment applies to the things through which a woman tries to beautify herself such as clothes and jewels. These two types of adornment should be concealed in implementation of the command of Allaah The Almighty )which means(:}and not expose their adornment{." 3-Allaah The Almighty Says )what means(:}And women of post-menstrual age who have no desire for marriage -- there is no blame upon them for putting aside their outer garments ]but[ not displaying adornment.{]Quran 24:60[ This verse allows menopausal women who are no longer desired by men to put aside their outer garments andKhimaars)external covering garment(. Nevertheless, the verse states that it is better for them to modestly refrain from doing so:}But to modestly refrain ]from that[ is better for them.{]Quran 24:60[ If this is the case with older women, then, what about the young women who can still tempt men? The Prophet,sallallaahu ‘alayhi wa sallam, said:“I am not leaving behind me a more harmful temptation to men than women.”]Al-Bukhaari and Muslim[ He also said:“Beware of this worldly life and of women. The first trial of the Children of Israel was through women.”]Muslim[ 4-It was narrated on the authority of Abu Hurayrah, may Allaah be pleased with him, that the Prophet,sallallaahu ‘alayhi wa sallam,said:“There are two types of the people of Hell whom I have not seen: ]…[ and women who will be dressed but appear to be naked, inviting to evil; and they themselves will be inclined to it. Their heads will appear like the humps of camels inclined to one side. They will not enter Paradise and they will not smell its fragrance, which could be smelled from such-and-such a distance.”]Muslim[ This is a dire warning against the woman’s impermissible exposure of beauty, uncovering her face and wearing transparent and short clothes. This is a terrible threat of being deprived of Paradise for any woman who commits this sin. ThisHadeethalso implies a miracle of the Prophet,sallallaahu ‘alayhi wa sallam, because he foretold that women will do such things after his death, as he did not see them during his lifetime. Indeed, the prophecy came true and we see the women who are dressed in short or transparent clothes and headscarves but appear to be naked and even worse, because wearing such clothes may be more attractive than appearing naked. Such evil and disobedient women wear this hairstyle and do it for other women.“Their heads will appear like the humps ofcamels inclined to one side”i.e., they make their heads look larger by wearing a headband as it is common among women today who gather their hair over their heads and foreheads. Some harms of the woman’s impermissible exposure of beauty: Based on all that we have said, we can say that the woman’s impermissible exposure of beauty has adverse effects on both men and women in this world and in the Hereafter. It also degrades the woman and indicates her ignorance. It is prohibited for the young woman, the old woman, the beautiful woman and all other women. The danger of the woman’s impermissible exposure of beauty is very serious because it destroys the fabric of society, brings shame and disgrace and calls for temptation and dissolution. The woman who impermissibly exposes her beauty or adornment has followed the steps of the devil, disobeyed the commands of the Quran and theSunnahand transgressed the limits of Allaah The Exalted. It is extremely painful to see some Muslim women and girls in the streets, hospitals, and so on, uncovering their faces, arms, and legs ignoring the commands of Allaah The Almighty and His Messenger,sallallaahu ‘alayhi wa sallam, that forbid this and impose concealment and adherence to Hijaab. My dear Muslim sister, Beware of exposing your beauty and adornment beforenon-Mahrammen. Beware of going out frequently without aSharee‘ah-approved excuse to be truly obedient to Allaah The Almighty and His Messenger,sallallaahu ‘alayhi wa sallam, and protect your religion and honor. Imitation of the disbelieving women is one of the greatest evildoings. This imitation includes dressing like them, uncovering the hair, exposing the adornment, wearing their hairstyles, wigs, and so on. The Prophet,sallallaahu ‘alayhi wa sallam, said:“Whoever imitates a people is one of them.”]Ahmad and Abu Daawood[ ]Ibn Hibbaan:Saheeh[

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Dought & clear, - Ruling on burying the dead in a large underground chamber in which they are placed next to one another

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:-> Is it permissible to bury the dead other than in graves? For example, digging a large underground chamber which can hold a number of dead, in which stones are placed like shelves and the dead are placed on them, and when this chamber is full it is closed up with a large rock. Praise be to Allah Firstly: There is nothing wrong with burying more than one deceased person in one grave, when there is a need to do so, although that is contrary to the basic principle that each person should be buried in a separate grave. It says inFataawa al-Lajnah ad-Daa’imah: The basic principle in Islam is that each deceased person should be buried in a separate grave if possible, and no one else should be buried with him, whether that is someone who died at the same time as him or someone who died after him. Similarly, the basic principle is that it is not permissible to disinter the dead after a while, remove them from their graves and put them in a single hole. But if it is not possible (to bury each person in a separate grave) because of lack of space, and there is no other space available, or it will cause a great deal of hardship to bury each person on his own, because there are so many dead people due to epidemic, mass killing and so on, it is permissible to bury more than one dead person in a single grave. End quote fromFataawa al-Lajnah ad-Daa’imah, 7/285 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: What is prescribed is to bury each person in a grave on his own, as has always been the custom of the Muslims in the past and at present. But if there is a need to put two or more people together in one grave, there is nothing wrong with that, because after the battle of Uhud, the Prophet (sa) buried two or three men in each grave. In this case, the closest to the qiblah should be the one who knew most Qur’an, because he is the best, and they should be placed next to one another. The fuqaha’ said. A barrier of soil should be placed between each two. End quote fromFataawa wa Rasaa’il al-‘Uthaymeen, 17/213 See also the answer to question no. 96667 Secondly: The Sunnah with regard to graves is to dig a hole in the ground for the deceased, then make a niche (lahd) inside it, by digging a trench in the side of the grave nearest to the qiblah, then to place the deceased in it. Fataawa Noor ‘ala ad-Darb, 9/2 The scholars of the committee said: With regard to the burial, a rectangular hole should be dug in the ground, according to the size of the deceased who is to be buried, then a niche should be made at the bottom of the grave on the side nearest to the qiblah, in which the deceased is placed with his face towards the qiblah, lying on his right side. Then the bricks should be placed level over him, and the spaces between the bricks should be filled with mud to prevent dirt getting on him, then the grave should be filled in with soil. End quote fromFataawa al-Lajnah ad-Daa’imah, 8/384 Shaykh Ibn Baaz (may Allah have mercy on him) was asked: In our country structures of stone and marble are built over graves, and burial chambers are built in the form of rooms beneath the ground in which the dead are placed. Is this permissible? He replied: With regard to building over graves and erecting structures over them and plastering them, this is an evil act and is not permissible. With regard to digging a hole in the ground and placing a number of dead in it, this is contrary to the Sunnah. The Sunnah is for each deceased person to be placed in a grave on his own. A niche should be made for him and he should be placed in his grave on his own. This is the Sunnah; it is what the Prophet (blessings and peace of Allah be upon him) used to do in Madinah, and it is what the Muslims do. But if there is a need because there are large numbers of deceased and it is too difficult to place each one in a grave on his own, then there is nothing to prevent putting two or three together in one grave. End quote fromFataawa Noor ‘ala ad-Darb, 14/96 To sum up the above: Making a chamber beneath the ground and burying the deceased in it in the manner mentioned is an act that is not prescribed. What is prescribed is to bury each deceased person on his own in the manner prescribed in Islam, then to level his grave over him, and not to bury more than one person in a single grave except in cases of need and the necessity. Further removed than that from the Sunnah and what is prescribed in Islam is: placing the dead on stones one above another in the form of shelves. And Allah knows best.

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Dought & clear, - Her husband divorced her (talaaq) then took her back, then she asked him for a second and third talaaq, and is asking whether this is khul‘ or talaaq

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:-> My husband said once „I divorce you”. Then he took me back but after some time i found out he did something really bad that he knew would hurt me very much so i told him to divorce me. The same day he said „Talaq” but he says he felt his heart breaking by this (he didnt want a divorce but agreed top do it because i wanted). The next morning i called him and aked for 3rd divorce so he said „talaq” again. I didn't give him back my mahr as i didn't know about such thing as khula at that time. Now i'm confused – are we divorced by talaq, by khula or not at all? Please answer me as soon as possible. Praise be to Allah Firstly: It is not permissible for the wife to ask for a divorce (talaaq) from her husband without a valid shar‘i reason, because the Prophet (blessings and peace of Allah be upon him) said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.” Narrated by Imam Ahmad, 21874; and Ibn Maajah, 2055. What is meant by the phrase “when it is not absolutely necessary” is without there being any hardship which makes it necessary to resort to talaaq (as-Sindi’s commentary on Ibn Maajah). Secondly: What has happened is that your husband divorced you with the first talaaq, then took you back; then he divorced you once again, based on your request. Then you asked him for another talaaq after that, so he gave you another talaaq. In this case only two talaaqs have definitely taken place, namely the first and second talaaq. The second talaaq cannot be ruled out because of what your husband said about not wanting it to count as such, and that he only spoke the words to go along with your wishes, because if the husband utters the word of talaaq, knowing what it means and not being forced to say it, then the talaaq counts as such whether the husband really intended it or not. This has been discussed previously in fatwa no. 171398. With regard to the third talaaq, if your husband had not taken you back after the second talaaq, then there is a difference of scholarly opinion as to whether the third divorce counts as such. Some of the scholars said that it does count as such and others said that it does not. The more correct view is that it does not count as such, as we have previously explained in fatwa no. 126549. But if your husband had taken your back following the second talaaq, then he issued a third talaaq to you, then it does count as such according to scholarly consensus. Thirdly: With regard to your question about what happened and whether it is a talaaq or khul‘, the answer is that it is a talaaq because it took place with the word of talaaq and without any compensation (from the wife). In fatwa no. 126444we have previously explained that in the case of khul‘ there must be compensation. Any separation between husband and wife that happens in return for compensation is khul‘, even if it is done by uttering the word of talaaq, according to the correct scholarly opinion. And Allah knows best.──────────██─────────█▒▒█─────────█▒▒█─────────█▒▒█ ──────██▒█▒▒█ ────██▒▒██▒▒█ ──██▒▒█▒█████ ─█▒▒█▒▒█▒▒▒▒▒█ █▒█▒▒█▒▒███▒▒▒█ ─█▒█▒▒█▒▒█▒█▒▒█ ─█▒█▒▒███▒▒▒▒█ ──█▒██▒▒▒▒▒▒█ ───█▒▒▒▒▒▒▒█ ────█▒▒▒▒▒▒█

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