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Monday, September 30, 2013

'Aa'ishah: the mother of the believers

When the Prophetemigrated from Makkah to Al-Madeenah he was
accompanied by Abu Bakr)'Aa'ishah's father( who had the most knowledge
about the Quraysh -- both the good and bad aspects. He was a
well-known honorable merchant to whom people came to seek and gain
more knowledge.
'Aa'ishah's motherwas called Umm Rummaan bint 'Umayr bin 'Amer coming
from the sons of Al-Haarith bin Ghanam bin Ka'ab, and she was among
the first group who embraced Islam. She had been married to 'Abdullaah
bin 'Abdul-Asad before she married Abu Bakr, and she had a son from
her first husband called At-Tufayl, and she gave birth to 'Aa'ishah
and 'Abdur-Rahmaan from Abu Bakr. She emigrated to Al-Madeenah after
the establishment of Islam there. When she died, Abu Bakrsaid: "O
Allaah! You know best how Umm Rummaan was hurt for Your sake and the
sake of Your Prophet."
The Prophetused to entrust 'Aa'ishahto Umm Rummaan's charge and say:"O
Umm Rummaan, be kind to 'Aa'ishah and be mindful of me by this
kindness."
In fact, the Prophetused to love the clean and pure household of Abu
Bakrbecause the man of the house -- Abu Bakr -- was a man who needed
no introduction; his character and lineage were not something to
inquire about.
The Messenger of Allaahthought about proposing to 'Aa'ishahfor
marriage when Khawlah bint Haakim Al-Aslamiahsaid to him: "What do you
say about marrying 'Aa'ishah the daughter of Abu Bakr?"; he,
sallallaahu 'alayhi wasallam then moved his head in the affirmative,
saying yes. Then Khawlah went to Umm Rummaan to tell her the news and
said: "O Umm Rummaan, you cannot imagine how Allaah has blessed your
house!"
Khawlahsaid: "The Messenger of Allaahsent me to seek 'Aa'ishah for
marriage." Umm Rummaansaid: "Wait for Abu Bakr, he is coming soon."
When Abu Bakrcame back, Khawlah told him the news and he said: "Is she
suitable for him? She is his niece." Khawlah then went back to the
Prophetand told him what Abu Bakr had told her, and hesaid: "Go back
and tell Abu Bakr that he is my brother in Islam and I am his, and his
daughter is good enough for me."
Abu Bakr thought deeply about this and then went to Mut'am bin 'Uday,
who had proposed 'Aa'ishahfor marriage to his son Jubayr. These people
were still disbelievers. When Abu Bakrentered their house, they said:
"O son of Abu Quhaafah, we fear that if our son married your daughter
'Aa'ishah, then she would convince him of Islam and we do not want
this to happen."
Abu Bakrdid not answer, but on the contrary he was very pleased with
that. In this way he was freed of their promise and he could give his
full agreement for the blessed marriage.
'Aa'ishahnarrated how she became married to the Messenger of Allaah,
sallallaahu ''alayhi wa sallam, and said: "The Prophetcame to our
house, and many people gathered there to meet him. Then my mother came
to me while I was playing, she took me to the door where the
Prophetwas sitting. I was so embarrassed and I melted in shyness. Then
my mother put me beside the Prophetand said: "This is your wife, may
Allaah bless her for you, and bless you for her." People then left the
room, and at that night nothing was slaughtered for me and I was nine
years old at that time." Although she was young, she was a mature girl
who had reached puberty. People described 'Aa'ishah on her wedding day
and said: "She was a nimble, wide-eyed bride, with curly hair and a
shiny face."
Whereas Khadeejahwas already a wise and mature woman when she married
the Prophet Muhammad'Aa'ishahwas a spirited young girl who still had a
great deal to learn when she married the Prophet. However, she was
very quick to learn, for she had a clear heart, a quick mind and an
accurate memory. She was not afraid to talk back in order to find out
the truth or make it known, and whenever she beat someone else in
argument, the Prophetwould smile and say: "She is the daughter of Abu
Bakr!"
Moosaa bin Talhahonce said: "I have not seen anyone more eloquent than
'Aa'ishah." 'Aa'ishahbecame so wise that one of her contemporaries
used to say that if the knowledge of 'Aa'ishah were placed on one side
of the scales and that of all other women on the other, 'Aa'ishah's
side would outweigh the others. She used to sit with the other women
and pass on the knowledge that she had received from the Prophet. She
was a source of knowledge and wisdom for both women and men long after
the Prophetdied and as long as she lived. Abu Moosaaonce said:
"Whenever a report appeared doubtful to us )the Companions of the
Prophet( and we asked 'Aa'ishah about it, we always learned something
from her about it."
In addition to being extremely intelligent, 'Aa'ishahbecame a very
graceful young woman. When she first came to live in the Prophet's
household as a young girl, a strong and lasting friendship grew up
between her and Sawdah, and Sawdahtook care of her along with the rest
of the household. When 'Aa'ishahgrew up, Sawdah, who was by then an
old woman, gave up her share of the Prophet's time in favor of
'Aa'ishah and was content to manage his household and be Umm al
Mu'mineen 'The Mother of the Believers' -- a title of respect that
was given to all the wives of the Prophetwhich confirmed what the
Quran clearly states that no man could marry any of them after they
had been married to the Prophet:
}The Prophet is more worthy of the believers than themselves, and his
wives are )in the position of( their mothers.{]Quran 33:6[
During the nine years that 'Aa'ishahwas married to Prophet Muhammadshe
witnessed many of the great events that shaped the destiny of the
first Muslim community of Al-Madeenah al Munawarra: It was during the
course of their marriage that the direction of the Qiblah was changed
from Jerusalem to Makkah, thereby distinguishing the Muslims more
clearly from Jews and Christians. It was during the course of their
marriage that she must have listened to many of the Jews, Christians
and idol worshippers who came not to listen to the Prophetbut to argue
with him, in the hope that they could find a plausible excuse to
justify their rejection of him. It was through exchanges such as these
that 'Aa'ishahlearned to distinguish what was true from what was
false.
As the prophetic guidance continued to be revealed through the Prophet
Muhammad, sallallaahu ''alayhi wa sallam, 'Aa'ishah's way of life,
along with that of all the Muslims, was gradually reshaped and
refined. It was during the course of their marriage that drinking
alcohol was finally forbidden, it was made clear what food was allowed
)Halaal( and what was prohibited )Haraam(, it became necessary for
women to wear the Hijaab in public and while praying, guidance
regarding how to fast was revealed, paying the Zakaat became
obligatory on all Muslims and all rites of Hajj were purified and
clarified.
In fact, every aspect of life -- from birth to death and everything
that happens in between -- was illuminated by the way in which the
Prophetbehaved. It was this way of behavior )the Sunnah(, that
'Aa'ishahhelped to preserve and protect, not only by embodying it
herself, but also by teaching it to others.
The life of 'Aa'ishahis proof that a woman can be far more learned
than men and that she can be the teacher of scholars and experts. Her
life is also a proof that a woman can exert influence over men and
women and provide them with inspiration and leadership . Her life is
also proof that the same woman can retain her feminity and be a source
of pleasure, joy and comfort to her husband.
'Aa'ishahspent her life with the Prophetuntil he died in her lap,
whereupon she said: "Hedied between my chest and my neck, then I put
his head on a pillow when people became very quiet while I was
mourning and suffering deep sadness."

Dought & clear, - She cannot move her head because of severe pain; how should she pray?.

A sister is asking that she has a very strong pain in her head that
makes her vomit. When this happens she cannot pray in any position, as
she cannot raise her head. How shall she pray when prayer time comes?.
Praise be to Allaah.
Firstly:
We ask Allaah to grant our sister healing and well being in her
religious and worldly affairs.
Secondly:
If the time for prayer comes and she feels pain, then she may delay
the prayer until the end of its preferred time, in the hope that she
may be able to offer the prayer in the proper manner. But if the pain
persists, then she may pray in the manner that she is able to, even if
she is lying on her back.
The basic principle concerning that is the verse in which Allaah says
(interpretation of the meaning):
"Allaah burdens not a person beyond his scope"
[al-Baqarah 2:286].
And the Prophet(peace and blessings of Allaah be upon him) said to
'Imraan ibn Husayn: "Pray standing, and if you cannot, then sitting,
and if you cannot, then (lying) on your side." Narrated by al-Bukhaari
(1117) and Abu Dawood (952).
If a person prays sitting, then he should lean forward for rukoo'
(bowing) and sujood (prostration), and he should lean forward more for
prostration than for bowing.
If a person prays lying on his right or left side, then he should tilt
his head towards his chest for bowing and prostration. If a person
prays lying on his back, he should put his feet towards the qiblah and
tilt his head towards his chest for bowing and prostration. If he is
unable – when sitting or lying – to move his head, then the actions
are waived in his case, because that is the thing that he is unable to
do, but the words are not waived because he is able to say them, and
Allaah says (interpretation of the meaning):"So keep your duty to
Allaah and fear Him as much as you can"[al-Taghaabun 64:16]. So he
should say takbeer and recite Qur'aan, and intend to bow and say
takbeer and recite the tasbeeh of bowing, then he should intend to
stand up and saySami'aAllaahu liman hamidah, rabbana wa
laka'l-hamd(Allaah hears the one who praises Him, our Lord to You be
praise) etc. Then he should intend to prostrate and say takbeer and
the tasbeeh of prostration, because this is what is implied by the
shar'i principle,"So keep your duty to Allaah and fear Him as much as
you can".
End quote fromal-Sharh al-Mumti'(4/332).
And Allaah knows best.

Dought & clear, - It is makrooh to pray facing a person’s face.

Can I pray if there is someone sitting in a chair in front of me and I
can only see his back?.
Praise be to Allaah.
There is nothing wrong with praying behind someone who is sitting if
he gives you his back; rather it is makrooh to pray facing his face,
if that will distract the one who is praying.
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni(2/40):
It is makrooh to pray facing a person's face, because 'Umar
disciplined people for doing so. According to the hadeeth of
'Aa'ishah, the Prophet (blessings and peace of Allah be upon him) used
to pray level with the middle of the bed whilst I was lying down
between him and the qiblah. When I needed something, I would not want
to get up facing him, so I would slip away. Agreed upon. End quote.
Al-Nawawi (may Allah have mercy on him) said inal-Majmoo'(3/230): It
is makrooh to pray with a man or woman in front of you, facing him
where you can see him. This was regarded as makrooh by 'Umar ibn
al-Khattaab and 'Uthmaan ibn 'Affaan (may Allah be pleased with them).
And because it usually distracts one. It is also makrooh to look at
what will distract one, such as a garment with decorations on it, or
looking up towards the sky, and other things that are mentioned in the
saheeh hadeeths. Al-Bukhaari said in hisSaheeh: 'Uthmaan (may Allah be
pleased with him) regarded it as nakrooh to face a man when praying.
Al-Bukhaari said: Rather that applies if one will be distracted by
that, but if he will not be distracted, Zayd ibn Thaabit said: I do
not mind; a man does not interrupt the prayer of another man.
End quote.
With regard to one who is sitting with his back towards the one who is
praying, if he does not move and distract the one who is praying,
there is nothing wrong with praying behind him, just as there is
nothing wrong with praying facing one who is sleeping, because of the
report narrated by al-Bukhaari (382) and Muslim (512) from 'Aa'ishah,
the wife of the Prophet (blessings and peace of Allah be upon him),
who said: I used to sleep in front of the Messenger of Allah
(blessings and peace of Allah be upon him), with my legs in the
direction of his qiblah. When he prostrated he would poke me and I
would draw my legs up, and when he stood up I would stretch them out.
She said: There were no lamps in the houses at that time.
And Allah knows best.

Dought & clear, - Ruling on prostrating when wearing glasses.

As a muslim,are we allowed to perform our salaat while wearing
coloured contact lens? or glasses?.
Praise be to Allaah.
There is nothing wrong with praying when wearing coloured contact
lenses or glasses, unless the glasses prevent the worshipper from
placing his nose or forehead firmly on the ground when prostrating. In
that case he has to take them off before he prays or when he
prostrates.
Al-Bukhaari (812) and Muslim (490) narrated that Ibn 'Abbaas (may
Allaah be pleased with him) said: The Prophet(peace and blessings of
Allaah be upon him) said: "I have been commanded to prostrate on seven
bones: the forehead" – and he pointed to his nose – "the hands, the
feet and the ends of the feet (i.e., toes)"
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
the person who wears large glasses, which prevent him from being able
to prostrate fully on the seven parts of the body.
He replied:
If they prevent the end of the nose from reaching the ground when
prostrating that is not acceptable, because what is carrying the face
in this case is the glasses, which are not at the end of the nose,
rather they rest on the bridge of the nose. Based on this, the
prostration is not valid. The one who wears glasses that prevent him
from placing his nose in the place of prostration has to take them off
when prostrating. End quote fromMajmoo' Fataawa al-Shaykh Ibn
'Uthaymeen(13/186).
And Allaah knows best.