Attire and adornment

Allaah Says what means: "O children of Aadam! We have bestowed upon
you clothing to conceal your private parts and as adornment. But the
clothing of righteousness — that is best. That is from the signs of
Allaah that perhaps they will remember." [Quran 7: 26]
One of the visible favours of Allaah upon His slaves is that He has
created for them different materials by which they can conceal their
private parts.
Allaah also Says what means: "So We said: 'O Aadam! Indeed this is an
enemy to you and to your wife. Then let him not remove you from
Paradise so you would suffer. Indeed, it is [promised] foryou not to
be hungry therein or be unclothed." [Quran 20: 117-118]
Hunger is internal humiliation whilst nakedness is external
humiliation, but neither of these two exists in Paradise . The
dwellers of Paradise enjoy wearing different garments one on top of
the other. Allaah Says what means: "And when you lookthere [in
Paradise ], you will see pleasure and great dominion. Upon them [i.e.,
the inhabitants] will be green garments of fine silk and heavy
silk..." [Quran 76: 20-21]
Thus, clothing is a blessing from Allaah that He has bestowed upon us,
as Allaah Says in the abovementioned verse, what means: " O children
of Aadam! Wehave bestowed upon you clothing to conceal your private
parts…"
Concealing one's private parts is mandatory, but this is not all;
rather, Allaah has, in addition, bestowed upon us adornment. Following
this adornment is the inner adornment, which is the spiritual one, as
Allaah Says in thesame verse what means: "But theclothing of
righteousness — that is best. That is from the signs of Allaah that
perhaps they will remember."
If the clothing of piety is lost then one's faults are exposed; and if
the clothing of the body is gone, then his private parts become
exposed, which results in great trials, leaving Satan to open an arena
in which to lure mankind. This is why Allaah
Says in the aforementioned verse of Chapter Taa Haa what means: "So We
said: 'O Aadam! Indeed this is an enemy to you and to your wife. Then
let him not remove you from Paradise so you would suffer. Indeed, it
is [promised] for you not to be hungry therein or be unclothed."
[Quran 20: 117-118]
Unclothing is a plot of Satan, and the first sin that was ever
committed resulted in unclothing, as Allaah Says what means: "O
children of Aadam! Let not Satan tempt you as he removed your parents
from Paradise, stripping them of their clothing (i.e., the garments of
Paradise ) to show them their private parts…" [Quran 7: 27]
Satan initiated his war against the children of Aadam by trying to
entice them to expose their private parts, and this battle continued
until it has reached its peak in our time when people have actually
exposed their private parts and there are nude clubs, nude beaches,
and channels on satellite television for nudity, fornication and
'summer fashions', which is practical nudity. All these things, which
the sinners among the children of Aadam thought up with the help of
Satan, are vividly shown on TV screens.
Moreover, there are so many magazines and internet websites that
feature nudity that it has become something that many feel no shame in
publishing or viewing, because the plot of Satan is to corrupt mankind
by exposing people's private parts.
This is why Allaah warns us by saying what means: "O children of
Aadam! Let not Satan tempt you…" [Quran 7: 27] Satan does this by all
means possible: movies, magazines, fashion shows, beauty contests,
scanty clothing that women wear to weddings, satellite television
channels, and so on. Immorality has become readily available and
people are constantly exposed to it.
Imaam At-Tabari stated when commenting on this verse: "It means: Let
not Satan deceive you into obeying him and therefore exposing your
private parts to others, thus depriving yourselves from entering
Paradise, which is exactly what resulted in your father (i.e. Aadam)
being expelled from Paradise."
This is a very dangerous issue because it could result in one being
deprived of entering Paradise, and this is why Islam mandates
concealing one's private parts and defines the 'Awrah (i.e., the parts
of the bodythat one is Islamically obliged to cover) and how to cover
it. The 'Awrah is defined precisely and indetail for people of all
ages and every phase: for infants up to twoyears of age, then for
childhood, and then for the phase that lasts up to and beyond puberty.
Islam obligates clothing because nakedness is a dispraised matter.A
man once entered into the presence of the Prophet whilewearing
improper clothing, so he asked: "Do you have money?" The man replied:
"Yes, from all means. Allaah has granted me camels, sheep, horses and
slaves." Thereupon, the Prophet said to him: "Then let the favour and
blessings of Allaah be apparent on you." Imaam Ibn Hajar commented on
this narration stating: "This means: wear the clothing that suits the
level of bounties of Allaah upon you, and which is clean and pleasant,
so that needy people would recognise a person's status and know to ask
from himcharity. However, in order to judge this issue in light of all
relevant texts, one must be moderate in this regard and not
extravagant."
This is how real scholars are: theyjudge an issue in light of all the
relevant texts related to it, and do not focus on an isolated piece of
evidence. This is an advice to all students of knowledge who seek the
truth, this is how you should be, too - never take one text in
isolation when there are other texts related to the issue that you are
judging, so that you can have a complete picture before making your
final judgment.
An example to illustrate this is if one states that the Prophet said:
"Indeed Allaah is Jameel (which implies beauty) and He loves beauty"
and therefore concludes that it is permissible for the woman to expose
her beauty, since beauty is something that Allaah loves. We ask such a
person: Are you aware of the other texts that specificallyprohibit the
woman to expose here beauty in front of marriageable men and the texts
that command her to adhere to Hijaab (i.e. Muslim woman's outfit in
Islam)?
Some scholars who were wealthywould wear the best clothing that they
possessed during seasons such as Ramadhaan so that the poor could
recognise them and ask them for charity, but as soon as these seasons
were over they would wear modest clothing as a sign of theirhumility
and knowledge of the narration that they were well aware of, which is
that of Mu`aath who reported that the Messenger of Allaah said:
"Whoever voluntarily forsakes wearing elegant and expensive garments
out of humbleness, Allaah will call him on the Day of Resurrection and
give him, in front of all (His) creation, the choice to wear whichever
garment of Belief he wishes." [At-Tirmithi [
The clothing of the Messenger of Allaah was whatever he couldfind; he
would wear wool at times and cotton at others - according to what was
available for him at the time and without any extravagance; he would
always thereby be acting in accordance with the commands of Allaah.
One can eat, wear or drink anything (that is lawful) as long as it is
without extravagance or boasting. Men may not wear silk because there
is a specific text that prohibits silk for men.

The ideal personality of the Muslim

The ideal Muslim character is distinct and balanced. The Muslimis the
embodiment of the teachings of the Quran and the 'Sunnah' (sayings,
actions and theapprovals of the Prophet Muhammad ). He follows the
teachings of the Book of Allaah (i.e. Quran) and the example of the
Prophet Muhammad in allaffairs, relations, and situations –starting
with his relationship with his Lord, his own self, his family and the
people around him.
In what follows is a brief overview of some qualities of the ideal
Muslim personality.
His attitude towards Allaah
One of the most distinguishing features of the (ideal) Muslim is his
deep faith in Allaah, The Exalted, and his conviction that whatever
happens in the universe and whatever befalls him, only happens through
the will and the decree of Allaah. The Muslim is closely connected to
Allaah, constantly remembers Him, puts his trust in Him and is
obedient towards Him.
His faith is pure and clear, uncontaminated byany strain of ignorance,
superstition or illusion. His belief and worship are based on the
Quran and the authentic 'Sunnah'.
The Muslim is alert and open-minded to the magnificence of Allaah. He
knows that it is Allaah who is in control of the affairs of the
universe and of mankind, and He (Allaah) Knows all and Witnesses every
secret.
A Muslim feels in the depths of his soul that he is in constant need
of thehelp and support of Allaah, no matter how much he may think he
can do for himself. He hasno choice in his life but to submit to the
will of Allaah, worship Him, strive towards the Right Path and do good
deeds.
This will guide him to be righteous and upright in all his deeds, both
in public and in private.
A Muslim recognizes the signs of the unlimited power of Allaah in the
universe, and so his faith in Allaah increases: Allaah, The Exalted,
Says (what means): "Verily! In the creation of the heavens and the
earth and (in) the difference of night and day are tokens (of His
sovereignty) for men of understanding. Such as remember Allaah,
standing, sitting, and reclining, and consider the creation of the
heavens and the earth, (and say): Our Lord! You created not this in
vain. Glory be to You! Preserve us from the doom of Fire." [Quran 3:
190-191]
His attitude towards his body, mind and soul
The Muslim pays due attention to his body's physical, intellectual and
spiritual needs.
He takes good care of his body, promoting its goodhealth and strength.
He isactive, doesn't eat in excess; but he eats enough to maintain his
health and energy. He understands that a strong believer is more loved
by Allaah than a weak believer. Allaah, The Exalted, Says (what
means): "…Eat and drink; but waste not by excess, for Allaah loves not
the wasters." [Quran 7: 31]
The Muslim keeps away from drugs and stimulants. He also does not
forget to exercise regularly to maintain his physical fitness.
The Muslim also keeps hisbody and clothes very clean. He bathes
frequently. The Prophet placed a great emphasis on cleanliness and
bathing. Cleanliness makes the Muslim more likeable to people. He also
takes care of his mouth and teeth.
It is no surprise that the Muslim is concerned withhis clothing and
appearance. The Muslim does all of this in accordance with the Islamic
ideal of moderation, avoiding theextremes of exaggeration and
negligence.
Allaah Says (what means): "Say: Who has forbidden the adornment of
Allaah which He has brought forth for His bondmen, and the good things
ofHis providing? Say: Such, on the Day of Resurrection, will be only
for those who believed during the life of the world. Thus do We detail
Our revelations for people who have knowledge." [Quran 7: 32]
As for his intellectual care, the Muslim takes care of his mind by
perusing beneficial knowledge. He is responsible to seek knowledge
whether it is religious or secular, so hemay understand the nature and
the essence of things. Allaah Says (what means): "…and say: My Lord!
Increase me in knowledge." [Quran 20: 114]
The Muslim does not forget that man is not only composed of a body and
a mind, but that he also possesses a soul and a spirit, and feels a
longing for higher thingsthat make him rise abovethis materialistic
life and scale the heights of goodness, virtue and light.
Therefore, the Muslim pays as much attention tohis spiritual
developmentas to his physical and intellectual development,in a
precisely balanced fashion which does not concentrate on one aspect to
the detriment of others.
His attitude towards people
With his parents, the Muslim is an example of sincere filial piety. He
treats them with kindness and respect, infinite compassion,
utterpoliteness and deep gratitude. He recognizes their status and
knows his duties towards them. Allaah Says (what means): "And serve
Allaah. Ascribe nothing as partner unto Him. (Show) kindness unto
parents…" [Quran 4: 36]
With his wife, the Muslim exemplifies good and kind treatment,
intelligent handling, deep understanding of the nature and psychology
of women, and proper fulfillment of his responsibilities and duties.
With his children, the Muslim is a parent who understands his great
responsibility towards them which is, as well as flooding them with
love and compassion, to pay attention to anything that may influence
their Islamic development and give them proper education, so that they
become active and constructive elements in society, and a source of
goodness for their parents, community, and society as a whole.
With his relatives, the Muslim maintains the tiesof kinship and knows
his duties towards them. He understands the high status given to
relatives in Islam, which makes him keep in touch with them, no matter
what thecircumstances.
With his neighbors, the Muslim illustrates good treatment and
consideration of others' feelings and sensitivities. He puts up with
mistreatment and turns ablind eye to his neighbor's faults while
taking care not to commit any such errors himself.
The Muslim relationship with his brothers and friends is the best and
purest of relationships, for it is based on love for the sake of
Allaah. He is loving, not cold towards them; he is loyal and does not
betray them; he is sincere and does not cheat them; he is gentle and
never harsh; he is tolerant and forgiving; he is generous and he
supplicates for them (his brothers and friends).
In his social relationships with all people, the Muslim is
well-mannered,civil and noble, characterized by the attitudes which
Islam encourages.
The Muslim does not envyothers. He fulfils his promises. He has the
attitude of shyness. He is cheerful. He is not pushy. He is patient.
He avoids slandering or uttering obscenities. He does not unjustly
accuse others. Heis shy and modest. He does not interfere in thatwhich
does not concern him. He refrains from gossiping, spreading slander
and stirring up trouble. He avoids false speech and suspicion. When he
is entrusted with a secret, he keeps it.He is modest and never
arrogant. He does not make fun of anyone. He respects his elders. He
mixes with the best of people. He strives to reconcile between the
Muslims. He calls others toIslam with wisdom and beautiful preaching.
He visits the sick and attendsfunerals. He returns favors and is
grateful for them. He guides people to do good. He always likes to
make things easy and not difficult.
The Muslim is fair in his judgements. He is not a hypocrite, a
sycophant ora show-off. He does not boast about his deeds and
achievements. He is straightforward and is never devious or twisted,no
matter what the circumstances. He loves noble things and hates
foolishness. He is generous and does not remind others of his gifts or
favors. He is hospitableand does not complain when a guest comes to
him. He prefers others to himself as much as possible. He relieves the
burden of the debtor. He is proud and does not think of begging.

Dought & clear,- She swore that she would not speak to her and she sent her a text message; has she brokenher oath?.

A Muslim woman swore that she would not speak to another Muslim woman
because of a dispute that had arisen between them. Then the other
woman sent her several text messages, repeatedly, so the first woman
responded by a text message. Now the first woman is asking: doI have
to offer expiation for breaking an oath or not? What should I do if
Iwant to talk to her again?.
Praise be to Allaah.
If a person swears that he will not speak to someone, then writes a
message to him, there is a difference of opinion among the fuqaha' as
to whether he has broken his oath. The Hanafis andShaafa'is say that
he has not broken his oath.
The Maalikis and Hanbalis are of the view that he has broken his oath;
they regard sending messages and letters as coming under the same
heading as speaking.
But the more correct view is that writing is not regarded as speaking.
However we should examine the intention of the one who swore the oath
andthe motive that made him swear that oath. If he intended only to
prevent himself speaking verbally, then he has not broken his oath. If
he intended to prevent all kinds of communication, or if themotive for
swearing the oath was that he did notwant to communicate at all, then
he has broken his oath by writing.
It says in al-Mabsoot (9/23): If he wrote to him or sent a message, he
has not broken his oath because we stated that speaking can only be
verbal. Do you not see that none of us regards it as permissible to
say "Allah spoke to me", although His Book and His Messenger have come
to us? Rather we say that Allah spoke to Moosa, because he heard His
words withoutany intermediary. End quote.
It says in Kashshaaf al-Qinaa' (6/259): If he swears not to speak to
anyone, he breaks his oath by speaking to any person, male or female,
young or old, sane or insane. If the one who swore the oath writes a
letter or sends a message with a messenger, he has broken his oath,
becauseAllah, may He be exalted,says (interpretation of the meaning):
"It is not given to any human being that Allah should speak to him
unless (it be) by Inspiration, or from behind a veil, or (that) He
sends a Messenger" [ash-Shoora 42:51]. And 'Aa'ishah said: What is
between the covers of the Mushaf is the words of Allah. And because
this a means of communicating with people, so it is like speaking.
However, it says in ash-Sharh wa'l-Mubdi': The correct view is that
this is not speech. But if he intended not to communicate with him or
if the reason for his oath was the intention to shun him, then he
hasbroken his oath, unless the one who swore the oath intended not to
speak verbally to him, in which case he has not broken his oath by
writing or sending a message. End quote.
See: Mawaahib al-Jaleel, 3/299; Mughni al-Muhtaaj, 6/218
Secondly:
If she did not break her oath and there was something good to be
attained by speaking to this woman, then she should speak to her and
offer expiation for breaking her oath, because of the hadeeth of 'Abd
ar-Rahmaan ibn Samurah (may Allah be pleased with him) who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"If you swear to do something then see that something else is better
than it, then do that which is better and offer expiation for your
oath."
Narrated by al-Bukhaari,6343; Muslim, 1652
It was narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) said: "Whoever swears an oath then sees that something else is
better than it, let him do that and offer expiation for his oath."
Narrated by Muslim, 1650
But if the oath was broken by writing to her– according to the details
discussed above –then she is no longer bound by her oath and she may
speak to her, but she has to offer expiation for breaking her oath.
And Allah knows best.

Dought & clear,- He did ghusl with the intention of doing it for Jumu‘ah and he forgot about doing it for janaabah; did it remove his impurity?.

There is a person who was in a state of janaabah and he wanted to do
ghusl for janaabah, but he said: I shall wait until the time for
Jumu'ah comes, then I will do one ghusl for both Jumu'ah and janaabah.
That was afterFajr prayer. But when the time for Jumu'ah came, he did
ghusl for Jumu'ah and forgot to intend to do ghusl for janaabah. Then
he prayed for an entire day,until Zuhr on Saturday, and he led the
people in praying Zuhr. Then after Zuhr he remembered. Was his prayer
and the prayer of the people valid? Should he tell the people about
that?.
Praise be to Allaah.
Firstly:
It is better for the one who is in a state of janaabah to hasten to do
ghusl lest he forget. This has been discussed previously in the
answerto question no. 20847
Secondly:
If a person does ghusl for Jumu'ah and forgets about being in a state
ofmajor impurity, his impurity is removed, according to the correct
scholarly opinion. Al-Bahooti (may Allah have mercy on him) said:If he
intends to do a Sunnah ghusl, such as ghusl for Jumu'ah or 'Eid, it
suffices for an obligatory ghusl such as in the case of janaabah and
so on, if he forgot about the impurity which made it obligatory.
End quote from Kashshaaf al-Qinaa', 1/89.
Al-Hajjaawi said in Zaad al-Mustaqni': If he intended to do a
Sunnahghusl, it suffices for an obligatory one. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: For example,
if he does ghusl after washing a deceased person or he does ghusl for
entering ihraam or for standing in 'Arafah, these are Sunnah ghusls.
The sameapplies to ghusl for Jumu'ah according to the majority of
scholars.
The apparent meaning of the author's words (al-Hajjaawi) – which is
our madhhab – is: If he remembers that he had to do an obligatory
ghusl, some of our companions limited it to the case where he forgot
that he was in a state of impurity, i.e., he forgot about being in a
state of janaabah. If he had not forgotten that then it does not
remove the impurity, because the Sunnah ghusl is not done to remove
impurity, and if it was not done to remove impurity, the Prophet
(blessings and peace of Allah be upon him) said: "Actions are but by
intentions," and this man only intended to dothe Sunnah ghusl and
heknew that he was in a state of janaabah and was aware of that, so
how could it remove the impurity?
This opinion – which restricts it to cases where one forgot – is valid.
The basis for this view is that because the Sunnahghusl is an act of
purification that is prescribed in sharee'ah, it does remove the
impurity. But this explanation is somewhatflawed, because there is no
doubt that it is a ghusl that is prescribed in sharee'ah, but it is of
a lesser standing that obligatory ghusl for janaabah, so how can a
Sunnah action be strong enough to suffice for an obligatory action
that is of a higher standing?
But if he had forgotten, then he is excused.
For example, if he did ghusl for Jumu'ah – on the basis that it is
Sunnah – and he was in a state of janaabah but did not remember that,
or he did not realise thathe had been in a state ofjanaabah until
after the prayer, such as if he had a wet dream and did notrealise
until after the prayer, then his Jumu'ahprayer is valid because the
impurity was removed.
But if he was aware of it and he intended to do the Sunnah ghusl only,
then the view that it suffices is not quite certain.
End quote from ash-Sharh al-Mumti', 1/201
Based on that, your ghusl was valid and did remove the janaabah, and
your prayer was valid.
And Allah knows best.