By Sister Naasira bint Ellison, a convert to Islam
Hudaa, Jamaica, New York
Since the height of the feminist movement in thelate 70's there has
been amagnifying glass placed over the status of Muslim women.
Unfortunately, the magnifying glass thathas been used is an unusual
one. Unusual in the sense that it is very selective about which items
it will magnify; other items it will distort to such a degree that
they will no longer look familiar. I remember once reading in an "in
depth" article about the lives of Muslim women. This article
"explained" that at any time a man can divorce his wife by simply
stating "I divorce you, I divorce you, I divorce you". This article
can lead anyone ignorantof the Islamic ruling regarding divorce to
believe that in less than five seconds the woman is left with no
husband and is left to care for herself (and possibly children) by any
means necessary. The question that immediately poppedup in my mind
was, "Did the author innocently write that out of sincere ignorance or
was it another of the many attempts to degrade the religion of Islam
and its followers (muslims)?" It may be my own paranoia, but I tend to
believe it was the latter of the two.
The truth of the matter is that Islam has the most humane and most
just system of divorce that exists. Firstly, many options are taken
and tried before coming to the decision of the divorce. If the man and
woman decide that they can no longer live together successfully as a
husband and wife, the husband (in most cases, not always) pronounces
the divorce by saying "I divorce you". At this point the waiting
period begins. The waiting period lasts for three menstrual cycles to
assure the woman is not pregnant. This period allows the couple time
to think about what they are doing and if this is what they really
want to do. There are no lawyers involved to antagonise an already
delicate situation.
In the case that it is realised, that the woman is pregnant, the
waiting period lasts the entire time she is pregnant. During the
waiting period (whether the woman is pregnant or not) the man is
obligatedto provide food, clothing and shelter to the woman as he did
before the divorce pronouncement. If the couple carries the divorce
through to the birth of the child and the woman suckles the baby, the
man is obligated to feed and clothe both his ex-wife for the time the
woman suckles (the maximum being two years). After this weaning, the
child will be provided for by the father until he/she is no longer in
need of support.
It is quite ironic that in such an "advanced society" as America,
thereare divorce cases in which women are being forced to pay alimony
to their ex-husbands. Can this and many other things we know about the
American system of divorce compare to the Islamic system of divorce?
I have also read stories wherein it is stated that women are forced to
marry men without their consent. This in no way resembles the marriage
system in Islam. In Islaam the woman marries the man of her choice.
She may even marry someonethat her mother and/or father objects to.
The point is that it is the woman who makes the final decision as to
whomshe will marry. Once the man and the woman decide that they are
interested in one anotherfor marriage, a dowry is decided upon. A
dowry isnot a brides price but, it is a gift from the groom to the
bride. They agree upon a gift that is affordable by the groom. In the
time of the Prophet (sas), often things such as livestock and money
were given. This is a wise decision in the event that a woman becomes
divorced or widowed, she has some financial security to fall back on
even if it is for a limited amount of time. Once the man and woman are
married, the man is required to clothe,feed, shelter and educateher
(or allow her to be educated) in the same manner as he does himself.
The last distorted image that I will cover is that of the Muslim
women's dress. The western influenced media portrays our dress to be
outdated and oppressive.Needless to say however, I differ with these
adjectives. Our dress codedoes not hinder us from doing anything
productive in our lives. Muslim women maintain a variety of jobs, non
of which are devalued nor hampered due to their dress code. And as for
thetiming of muslims women's dress during these contemporary times, it
seems most appropriate due to decreasing morals in the world today.
For those who say that Islamic dress is outdated, they speak from
great ignorance. The decreasing morality and trials of this time makes
Hijaab even more in need. More than ever before sex crimes are
rampant. Although this society tells women they can wear what they
wantto wear, anytime a rape occurs the woman is the one put on trial
an one ofthe first questions is,"What were you wearing?" This concept
seems as though it is a set up directed against the so called
contemporary woman. Also there is a direct correlation between the
respect a man has for a woman and the amount of her body her body she
displays flauntingly.
In conclusion, I hope this article helped to clear up some
distorted/misunderstood aspects of Islam and women. Women in Islam are
respected and held inhigh regard. We will never find success
and/orsolutions to our problemsuntil we realise that Allaah knows best
and that this disbelieving society will ruin itself.
Source: The True Religion
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Tuesday, March 26, 2013
The Distorted Image of Muslim Women
Dought & clear, - Ruling on delaying ‘Asr prayer and its adhaan for an hour so that employees can gather.
We are work colleagues in al-Jubayl Industrial City (Eastern
Province). We pray Zuhr and 'Asr in a small mosque at work, and there
is no other congregation. Some of the brothers suggested that we
organise the time of the adhaan and iqaamah as follows:
1. Zuhr prayer: adhaan at 11.45 and iqaamah at 12.00 noon
2. 'Asr prayer: adhaan at 3.35 and iqaamah at 3.45
The reason for that is to enable everyone to pray in the mosque in
congregation. This is themost suitable time wheneveryone will have
returned to their offices from various distant places. Our question
is: by doing that, will we have fulfilled what is meant in the hadeeth
narrated from our Messenger Muhammad (blessings and peace of Allah be
upon him), "Themost beloved of deeds to Allah is prayer offeredon
time"? Another question: is praying 'Asr at 3.45 within the time for
'Asr prayer?
Praise be to Allah.
Firstly:
The Sunnah is to give the adhaan when the time for the prayer begins,
because that wasthe usual practice of the mu'adhdhins of the Messenger
of Allah (blessings and peace of Allah be upon him). But there is
nothing wrong with those who want to offer the prayer later than the
beginning of itstime delaying the adhaan so that it will be closer to
the time when they offer the prayer.
Ar-Ramli said in his commentary on Asna al-Mataalib (1/133): The
adhaan should be given for the prayer when the time for it begins,
although it is acceptable to do it until the time forthe prayer ends.
End quote.
In other words, the time for the adhaan lasts from when the time for
the prayer begins until that time ends.
With regard to giving the adhaan before the time for prayer begins,
that is not permissible except in the case of Fajrprayer.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/246):
Giving the adhaan before the time for prayer begins, exceptfor Fajr,
is not acceptable, and we do not know of any difference of opinion
concerning that. Ibn al-Mundhir said: The scholars are unanimously
agreed that the Sunnah is to give the adhaan for prayer after the time
for the prayer has begun, except in the case of Fajr. Because the
adhaanwas prescribed to signal the time for prayer, it is not
prescribed to do it before the time begins, lest the purpose for which
it was prescribed is missed. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked about
the ruling on delaying the adhaan from the beginning of the time for
prayer.
He said: If a person is in a town, it is not appropriate to delay it
from the beginning of the time, because that will lead to chaos and
differences among the mu'adhdhins, and it will lead to people
becomingconfused as to which of them is more correct, theone who does
it sooner or the one who does it later? But if the adhaan has nothing
to do with the town (rather it is thematter of a group of people
working in some institution and the like) then it is up to them, butit
is better for them to give the adhaan at the beginning of the time and
then pray, because doing the prayer at the beginning of its time is
preferable except in cases where it is prescribed to delay it. If it
is prescribed to delay it, then the adhaan may also be delayed. Hence
itis proven in Saheeh al-Bukhaari that the Messenger (blessings and
peace of Allah be upon him) was on a journey and the mu'adhdhin got up
to give the call to prayer, but the Prophet (blessings and peace of
Allah be upon him) said: "Wait until it cools down." Then he wanted to
get up and he said, "Wait until it cools down." Then he wanted to get
up and he said, "Wait until it cools down," until the hill was the
same length as its shadow, then he gave the call to prayer. This
indicates that the adhaan is prescribed when the prayer is prescribed.
If the prayer is one of those that may be delayed, such as Zuhr prayer
in the case of extreme heat and 'Isha' prayer, then the adhaan may be
delayed. This applies outside of towns and villages in which there are
mu'adhdhins. Otherwise it is not appropriate to delay it from the time
when the people usually give the adhaan.
End quote from Fataawa ash-Shaykh Ibn 'Uthaymeen, 12/189. Thehadeeth
mentioned was narrated by al-Bukhaari (539) and Muslim (616)
Based on that, you may give the adhaan at the beginning of the time
for prayer, then you maygive the iqaamah only when you want to pray,
or you may delay the adhaan so that it will be close to the time when
you actually pray.
Secondly:
The preferred time for 'Asr prayer ends when the sun turns yellow, and
it is not permissible to delay the prayer until after that except in
case of necessity, because theProphet (blessings and peace of Allah be
upon him) said: "The appropriate time for 'Asris so long as the sun
has not turned yellow." Narrated by Muslim (612)from 'Abdullah ibn
'Amr ibn al-'Aas (may Allah be pleased with him). See also the answer
to question no. 9940
The best is to hasten to offer the prayer, because of the general
meaning of the hadeeths which speak ofthe virtue of offering theprayer
at the beginning of its time. But if delaying it is appropriate so
that the employees may gather and prepare themselves for the prayer,
and that is before the sun turns yellow, then there is nothing wrong
with it.
Referring to the Umm al-Qura prayer timetable,we see that the shortest
time for 'Asr prayer is at the end of November and the beginning of
December, when the time for 'Asr begins at 2.30 pm and the sun sets at
4.50 pm, and you said that you want to pray 'Asr at 3.45 pm. This is
before the sun turns yellow, in sha Allah.
Based on that, there is nothing wrong with youpraying 'Asr at the time stated.
With regard to Zuhr prayer, we see that on some days of the year the
time for it begins after 11.45 am, which is the time that you mention
for the adhaan. In the middle of February, the time for Zuhr begins at
approximately 11.55 am according to the Umm al-Qura timetable.
What this means is that on some days of the year, you will be giving
the adhaan for Zuhr prayer before the time for it begins, and this is
not permissible according to scholarly consensus, as stated above.
So you have to revise thetime for the adhaan of Zuhr, even if that
means delaying it so that it will be at 12.00 noon.
Thirdly:
With regard to the words of the Prophet (blessings and peace of Allah
be upon him) when he was asked which deed is most beloved to Allah,
and he said: "Prayer offered on time" (narrated by al-Bukhaari (527)
and Muslim (85), this indicates that prayer should be offered on time.
Some of the scholars said that it indicates that it is preferable to
offer it when the time for it begins. See: Fath al-Baari.
But Abu Dawood (426) narrated that Umm Farwah (may Allah be pleased
with her) said: The Messenger of Allah (blessings and peace of Allah
be upon him) was asked: Which deed is best? He said: "Prayer offered
when the time for it begins." Classed as saheeh by al-Albaani in
Saheeh Abi Dawood.
This clearly indicates that it is preferable to pray when the time for
the prayer begins, with the exception of waitinguntil it cools down to
pray Zuhr in the case of extreme heat, and delaying 'Isha' prayer if
that does not cause any hardship to the worshippers.
With regard to Zuhr prayer, you will be offering it at the beginning
of its time throughout the year, according to the Umm al-Qura
timetable.
With regard to 'Asr prayer, there are some days of the year when the
day is short, so you will be offering it after more than half of its
time has passed, which means that you will not be offering it at the
beginning of its time; however doing it at that time is permissible,
so long as it is before the sun turns yellow.
And Allah knows best.
Province). We pray Zuhr and 'Asr in a small mosque at work, and there
is no other congregation. Some of the brothers suggested that we
organise the time of the adhaan and iqaamah as follows:
1. Zuhr prayer: adhaan at 11.45 and iqaamah at 12.00 noon
2. 'Asr prayer: adhaan at 3.35 and iqaamah at 3.45
The reason for that is to enable everyone to pray in the mosque in
congregation. This is themost suitable time wheneveryone will have
returned to their offices from various distant places. Our question
is: by doing that, will we have fulfilled what is meant in the hadeeth
narrated from our Messenger Muhammad (blessings and peace of Allah be
upon him), "Themost beloved of deeds to Allah is prayer offeredon
time"? Another question: is praying 'Asr at 3.45 within the time for
'Asr prayer?
Praise be to Allah.
Firstly:
The Sunnah is to give the adhaan when the time for the prayer begins,
because that wasthe usual practice of the mu'adhdhins of the Messenger
of Allah (blessings and peace of Allah be upon him). But there is
nothing wrong with those who want to offer the prayer later than the
beginning of itstime delaying the adhaan so that it will be closer to
the time when they offer the prayer.
Ar-Ramli said in his commentary on Asna al-Mataalib (1/133): The
adhaan should be given for the prayer when the time for it begins,
although it is acceptable to do it until the time forthe prayer ends.
End quote.
In other words, the time for the adhaan lasts from when the time for
the prayer begins until that time ends.
With regard to giving the adhaan before the time for prayer begins,
that is not permissible except in the case of Fajrprayer.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/246):
Giving the adhaan before the time for prayer begins, exceptfor Fajr,
is not acceptable, and we do not know of any difference of opinion
concerning that. Ibn al-Mundhir said: The scholars are unanimously
agreed that the Sunnah is to give the adhaan for prayer after the time
for the prayer has begun, except in the case of Fajr. Because the
adhaanwas prescribed to signal the time for prayer, it is not
prescribed to do it before the time begins, lest the purpose for which
it was prescribed is missed. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked about
the ruling on delaying the adhaan from the beginning of the time for
prayer.
He said: If a person is in a town, it is not appropriate to delay it
from the beginning of the time, because that will lead to chaos and
differences among the mu'adhdhins, and it will lead to people
becomingconfused as to which of them is more correct, theone who does
it sooner or the one who does it later? But if the adhaan has nothing
to do with the town (rather it is thematter of a group of people
working in some institution and the like) then it is up to them, butit
is better for them to give the adhaan at the beginning of the time and
then pray, because doing the prayer at the beginning of its time is
preferable except in cases where it is prescribed to delay it. If it
is prescribed to delay it, then the adhaan may also be delayed. Hence
itis proven in Saheeh al-Bukhaari that the Messenger (blessings and
peace of Allah be upon him) was on a journey and the mu'adhdhin got up
to give the call to prayer, but the Prophet (blessings and peace of
Allah be upon him) said: "Wait until it cools down." Then he wanted to
get up and he said, "Wait until it cools down." Then he wanted to get
up and he said, "Wait until it cools down," until the hill was the
same length as its shadow, then he gave the call to prayer. This
indicates that the adhaan is prescribed when the prayer is prescribed.
If the prayer is one of those that may be delayed, such as Zuhr prayer
in the case of extreme heat and 'Isha' prayer, then the adhaan may be
delayed. This applies outside of towns and villages in which there are
mu'adhdhins. Otherwise it is not appropriate to delay it from the time
when the people usually give the adhaan.
End quote from Fataawa ash-Shaykh Ibn 'Uthaymeen, 12/189. Thehadeeth
mentioned was narrated by al-Bukhaari (539) and Muslim (616)
Based on that, you may give the adhaan at the beginning of the time
for prayer, then you maygive the iqaamah only when you want to pray,
or you may delay the adhaan so that it will be close to the time when
you actually pray.
Secondly:
The preferred time for 'Asr prayer ends when the sun turns yellow, and
it is not permissible to delay the prayer until after that except in
case of necessity, because theProphet (blessings and peace of Allah be
upon him) said: "The appropriate time for 'Asris so long as the sun
has not turned yellow." Narrated by Muslim (612)from 'Abdullah ibn
'Amr ibn al-'Aas (may Allah be pleased with him). See also the answer
to question no. 9940
The best is to hasten to offer the prayer, because of the general
meaning of the hadeeths which speak ofthe virtue of offering theprayer
at the beginning of its time. But if delaying it is appropriate so
that the employees may gather and prepare themselves for the prayer,
and that is before the sun turns yellow, then there is nothing wrong
with it.
Referring to the Umm al-Qura prayer timetable,we see that the shortest
time for 'Asr prayer is at the end of November and the beginning of
December, when the time for 'Asr begins at 2.30 pm and the sun sets at
4.50 pm, and you said that you want to pray 'Asr at 3.45 pm. This is
before the sun turns yellow, in sha Allah.
Based on that, there is nothing wrong with youpraying 'Asr at the time stated.
With regard to Zuhr prayer, we see that on some days of the year the
time for it begins after 11.45 am, which is the time that you mention
for the adhaan. In the middle of February, the time for Zuhr begins at
approximately 11.55 am according to the Umm al-Qura timetable.
What this means is that on some days of the year, you will be giving
the adhaan for Zuhr prayer before the time for it begins, and this is
not permissible according to scholarly consensus, as stated above.
So you have to revise thetime for the adhaan of Zuhr, even if that
means delaying it so that it will be at 12.00 noon.
Thirdly:
With regard to the words of the Prophet (blessings and peace of Allah
be upon him) when he was asked which deed is most beloved to Allah,
and he said: "Prayer offered on time" (narrated by al-Bukhaari (527)
and Muslim (85), this indicates that prayer should be offered on time.
Some of the scholars said that it indicates that it is preferable to
offer it when the time for it begins. See: Fath al-Baari.
But Abu Dawood (426) narrated that Umm Farwah (may Allah be pleased
with her) said: The Messenger of Allah (blessings and peace of Allah
be upon him) was asked: Which deed is best? He said: "Prayer offered
when the time for it begins." Classed as saheeh by al-Albaani in
Saheeh Abi Dawood.
This clearly indicates that it is preferable to pray when the time for
the prayer begins, with the exception of waitinguntil it cools down to
pray Zuhr in the case of extreme heat, and delaying 'Isha' prayer if
that does not cause any hardship to the worshippers.
With regard to Zuhr prayer, you will be offering it at the beginning
of its time throughout the year, according to the Umm al-Qura
timetable.
With regard to 'Asr prayer, there are some days of the year when the
day is short, so you will be offering it after more than half of its
time has passed, which means that you will not be offering it at the
beginning of its time; however doing it at that time is permissible,
so long as it is before the sun turns yellow.
And Allah knows best.
“Breakdown cover” (insurance covering the cost of towing the car if it breaks down on the highway).
Dought & clear, - I am a student who has been sponsored to attend
university studiesabroad. I have a car that is not new and is prone to
stopping at any time. Please note that in this country if cars break
down, no one will ever stop to help you, especially on the highways,
which poses adanger to me and my family. In this country there are
companies that, for a payment of approximately two hundred riyals for
an annual contract, will come to you if you call them by phone, and
theywill repair your car if theproblem is simple, or else they will
tow it to the nearest repair shop, even if your car breaks down more
than once. Also, if your car does not break down during this year, you
do not have the right to ask for any money back. What is the ruling on
this, knowing that it is called insuranceor breakdown cover?
Praise be to Allah.
This kind of insurance contract is based on ambiguity, which is
haraam. The ambiguity in this case is that the person will pay this
amount (200 riyals) and he may benefit from it tohave his car towed if
it breaks down one or more times, or he may not benefit from it at
all, if his car does not break down.
The fatwas of the scholars clearly state thatthis kind of insurance,
and similar kinds of commercial insurance, are haraam.
But in light of the problem that you mention, if you can make an
agreement with a company that offers particular services,such as oil
changes, navigation information, or regular maintenance and checkups,
in addition to towing the car if it breaks down, then we hope that
there will not be anything wrong with that, and it will be an
acceptable alternative to the problem that you mention.
We ask Allah to help and guide us and you.
And Allah knows best.
university studiesabroad. I have a car that is not new and is prone to
stopping at any time. Please note that in this country if cars break
down, no one will ever stop to help you, especially on the highways,
which poses adanger to me and my family. In this country there are
companies that, for a payment of approximately two hundred riyals for
an annual contract, will come to you if you call them by phone, and
theywill repair your car if theproblem is simple, or else they will
tow it to the nearest repair shop, even if your car breaks down more
than once. Also, if your car does not break down during this year, you
do not have the right to ask for any money back. What is the ruling on
this, knowing that it is called insuranceor breakdown cover?
Praise be to Allah.
This kind of insurance contract is based on ambiguity, which is
haraam. The ambiguity in this case is that the person will pay this
amount (200 riyals) and he may benefit from it tohave his car towed if
it breaks down one or more times, or he may not benefit from it at
all, if his car does not break down.
The fatwas of the scholars clearly state thatthis kind of insurance,
and similar kinds of commercial insurance, are haraam.
But in light of the problem that you mention, if you can make an
agreement with a company that offers particular services,such as oil
changes, navigation information, or regular maintenance and checkups,
in addition to towing the car if it breaks down, then we hope that
there will not be anything wrong with that, and it will be an
acceptable alternative to the problem that you mention.
We ask Allah to help and guide us and you.
And Allah knows best.
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