Question:
Is it permissible for a woman to travel alone to visit her parents
(with her husband's permission) when the parents live beyond 48 miles
from her residence?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
The majority position is that it is not permitted for women to travel
alone beyond city limits for more than 48 miles, because of the
outward purport of many hadiths of the Beloved Messenger of Allah
(peace and blessings be upon him) that no woman who believes in Allah
and the Last Day should do so.
However, as the answers below detail, there is some leeway in this
according to established positions within Sunni scholarship, when
there is obvious need or recognized benefit that cannot be reasonably
fulfilled otherwise.
And Allah alone gives success.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Saturday, October 12, 2013
Fathwa, - Travel and Visiting Parents
Fathwa, - My youngest daughter is not my ex-husband's
Question:
I am a revert of 2 years. Alhamdullilah! But before I reverted I made
a lot of mistakes. I fell pregnant to a person I hardly knew. After
this fact I went back to my ex-husband and he took her as his own and
thinks of her as his daughter. At the moment she is living half a year
with him and half a year with me. She is only 4 years old. I made a
promise that I would not take her from him until the year 2007. He has
since reverted and has just married again . His new wife doesn't want
our children. My questions are, is he mahram to her? And is it haram
for her to live with him and her half siblings? I would really love to
have her with me, but taking her away from her siblings is a big
worry.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Praise be to Allah.
May the peace and blessings of Allah shower upon our beloved Messenger.
Dear Sister,
I pray this message finds you and your family in good health and spirits.
This situation is a delicate one, so I advise you to proceed with much
thought to everyone's wellbeing.
It sounds like your ex-husband knows that he is not the biological
father of your daughter, but has chosen to take her in anyway. His
attitude is most commendable.
Even though he is not your daughter's biological father, he is still
her mahram provided he had sexual intercourse with you. Thus, it is
impermissible for him to marry her and he must treat her as if she is
his daughter. [Reliance of the Traveller, m6.1]
It is not unlawful for your daughter to live with her stepfather and
half siblings. However, you mentioned the fact that he has remarried
to a woman who does not want your children. Please think of your
daughter's wellbeing. She may be far better off living with you, and
visiting her stepfather from time to time. I would definitely suggest
that she come to live with you by the time she enters puberty.
I also suggest you and your ex-husband take this case to a qualified
local scholar who can suggest an arrangement that is to the benefit of
all. Remember: your daughter's wellbeing is paramount. Since it sounds
like your ex-husband is the only father she has ever known, it may be
wise to encourage her to maintain ties with him, provided that Islamic
decorum is observed.
Please see the following related answer on stepfather-stepdaughter
relationships:
Covering in Front of Non-Muslim Stepfather
And Allah knows best.
I am a revert of 2 years. Alhamdullilah! But before I reverted I made
a lot of mistakes. I fell pregnant to a person I hardly knew. After
this fact I went back to my ex-husband and he took her as his own and
thinks of her as his daughter. At the moment she is living half a year
with him and half a year with me. She is only 4 years old. I made a
promise that I would not take her from him until the year 2007. He has
since reverted and has just married again . His new wife doesn't want
our children. My questions are, is he mahram to her? And is it haram
for her to live with him and her half siblings? I would really love to
have her with me, but taking her away from her siblings is a big
worry.
Answer:
In the Name of Allah, the Gracious, the Merciful.
Praise be to Allah.
May the peace and blessings of Allah shower upon our beloved Messenger.
Dear Sister,
I pray this message finds you and your family in good health and spirits.
This situation is a delicate one, so I advise you to proceed with much
thought to everyone's wellbeing.
It sounds like your ex-husband knows that he is not the biological
father of your daughter, but has chosen to take her in anyway. His
attitude is most commendable.
Even though he is not your daughter's biological father, he is still
her mahram provided he had sexual intercourse with you. Thus, it is
impermissible for him to marry her and he must treat her as if she is
his daughter. [Reliance of the Traveller, m6.1]
It is not unlawful for your daughter to live with her stepfather and
half siblings. However, you mentioned the fact that he has remarried
to a woman who does not want your children. Please think of your
daughter's wellbeing. She may be far better off living with you, and
visiting her stepfather from time to time. I would definitely suggest
that she come to live with you by the time she enters puberty.
I also suggest you and your ex-husband take this case to a qualified
local scholar who can suggest an arrangement that is to the benefit of
all. Remember: your daughter's wellbeing is paramount. Since it sounds
like your ex-husband is the only father she has ever known, it may be
wise to encourage her to maintain ties with him, provided that Islamic
decorum is observed.
Please see the following related answer on stepfather-stepdaughter
relationships:
Covering in Front of Non-Muslim Stepfather
And Allah knows best.
Fiqh )Jurisprudence( Matters, - Qualities to look for in a spouse -I
Making sure that Muslims are well-matched in marriage is one of the
most important and potentially difficult functions in Muslim society.
The individual seeking marriage must have his/her priorities straight
and be clear about which characteristics are most important in a
spouse in order to have a successful marriage. There are many
characteristics that are important in a husband or a wife but some are
exceedingly more important than others. Emphasising the wrong
qualities can lead to disaster down the road just as being neglectful
of certain considerations can do likewise. When we come to understand
the goals and priorities of marriage in Islam, we may be guided to the
Islamic methodology of seeking marriage in Islam and stop blindly
following the disbelievers in their ignorant notions of the importance
of 'getting to know each other' and other such concepts which in
reality contribute nothing to and, more often, sabotage a marriage.
Prophet Muhammadtaught us in many Ahaadeeth )prophetic statements(
about the various characteristics which one looks for in a spouse and
their relative importance. Among those Ahaadeeth are the following:"A
woman is married for her religion, her wealth or her beauty. You must
go for the one with religion, may your hands be in the dust! )if you
fail to heed("]Muslim[ And also:"Choose carefully for your seed
)offspring(. Marry those who are equivalent )or 'qualified'( and give
to them in marriage."]Ibn Maajah & Others[
In the following sections, we will discuss, if Allaah wills, some of
the most important characteristics that can be found in the Quran and
the Sunnah )prophetic tradition( related to selecting a good spouse.
Religion
In the previous Hadeeth, the Prophetmentioned various characteristics
that people, by their nature and custom, look for in a spouse. He did
not advocate any of them, but merely stated them as facts of human
nature, except for the issue of Deen, i.e., a prospective spouse's
piety and practice of Islam - their fulfilling of what is mandatory
and their avoidance of what is unlawful. About this characteristic,
the Prophetsaid: "It is )incumbent( upon you to seek the one with
piety". This is an order and quite different from the general
statement at the beginning of the Hadeeth which states:"A woman is
married for..."and separates the issue of 'religion' from the other
mundane issues and puts it in a category by itself. Also, when the
Prophetsaid at the end of the Hadeeth:"…May your hands be in the
dust",invoking this negative outcome on those who disregard his order,
it can only refer to the order to seek the spouse with piety, since
that is the only order in the Hadeeth.
We must be careful not to be superficial in this issue. The mere
wearing of Hijaab )female Muslim attire( for women, or keeping a beard
and praying in the Masjid )Mosque( for men, while obvious requirements
of piety, do not by themselves guarantee it. There are many people
who, at first glance, appear to be abiding by Islam, but, upon closer
inspection, they have an altogether incorrect understanding of it.
'Umar bin Al-Khattaabonce told someone who had testified to the
goodness of a person by the fact that he had seen him in the Masjid
that he did not know him due to him not having had dealings with him
that involved money, as well as not having lived or travelled with
him.
The characteristic of piety applies to the groom just as much as to
the bride. The guardian of the woman should make this his first and
top priority, just as the man looking for a wife should make it his.
The Prophetsaid: "If someone with whose piety and character you are
satisfied comes to you, marry to him. If you do not do so, there will
be trials in the earth and a great deal of evil."]At-Tirmithi &
Others[
Character and Behaviour
In the previous Hadeeth addressed to those in charge of the marital
affairs of Muslim women and girls, the Prophetcommanded them to
facilitate their marriage when they are satisfied with two issues:
the faith of the suitor and his character.
Character is of extreme importance in Islam and goes hand in hand with
faith and piety. The Prophethas even described it as the purpose of
his mission to mankind, as we can see from the following Ahaadeeth:
"I have only been sent to complete good character."]Al-Haakim & Others[
"I am a guarantor of a house in the highest part of Paradise for one
who makes his character good."]Abu Daawood [
"Righteousness is good character."]Muslim[
"The believers with the most complete Eemaan )faith( are those with
the best character."]Abu Daawood[
In the Quran, Allaah establishes the relation of this issue to
marriage, Saying )what means(:"…Bad women are for bad men and bad men
are for bad women. And good women are for good men and good men are
for good women..."]Quran 24:26[
The word 'bad' in the above verse means filthy, unclean and
despicable. It is a very strong word. The word 'good' connotes clean
and pure as well as good.
One of the important issues of character in the mates is the quality
of intimacy. This means to be kind, loving and compassionate. The
Prophetsaid:"Marry the loving/friendly and the child-bearing, for I
shall outstrip the other nations with your numbers on
Doomsday."]Ahmad, Abu Daawood & Others[
Therefore, the prospective spouse must ask and find out about the
other person's behaviour and manners. As a sign also, one may look at
the manners and behaviour of the other person's family, for often )but
not always( the behaviour of people of the same family are similar.
In other words, some characteristics whether good or bad, tend to run
in some families such as anger, politeness, stinginess, generosity,
lying, truthfulness and so forth.
Child-Bearing
The Prophetrecommended men to marry women who are child-bearing. This
characteristic is related to some of the goals and purposes of
marriage that were mentioned earlier such as enlarging the Muslim
Ummah )community(, raising pious families as cornerstones of society,
and so forth.
The scholars mention that a man can look at a woman's female relatives
to get an idea whether she is apt to get pregnant easily and often or
not. This attribute should also apply to the man. For example, a
Muslim man who had a vasectomy before getting married would not be an
appropriate husband for a Muslim girl getting married for the first
time.
Virginity
There are many Ahaadeeth which recommend a man to marry a virgin
woman, such as:"Marry virgins for they have sweeter mouths, more
productive wombs and are more pleased with less."]At-Tabaraani[
Other narrations indicate that she is more likely to be pleased by a
man and less likely to be devious and deceiving. Jaabirmarried an
older and previously married woman, so the Prophetremarked:"Why not a
virgin? You could have played with her and she with you."
The scholars have stressed that this good attribute applies to the
husband just as it applies to the wife. One of them wrote:
"Similarly, it is preferred for a person not to marry his daughter
except to a virgin man if she has never been married before." 'Umar
bin Al-Khattaabonce heard about a woman who was married to an elderly
man, so he said: "O people! Fear Allaah and marry a man to a woman who
is similar to him and marry a woman to a man who is similar to her."
To be concluded
most important and potentially difficult functions in Muslim society.
The individual seeking marriage must have his/her priorities straight
and be clear about which characteristics are most important in a
spouse in order to have a successful marriage. There are many
characteristics that are important in a husband or a wife but some are
exceedingly more important than others. Emphasising the wrong
qualities can lead to disaster down the road just as being neglectful
of certain considerations can do likewise. When we come to understand
the goals and priorities of marriage in Islam, we may be guided to the
Islamic methodology of seeking marriage in Islam and stop blindly
following the disbelievers in their ignorant notions of the importance
of 'getting to know each other' and other such concepts which in
reality contribute nothing to and, more often, sabotage a marriage.
Prophet Muhammadtaught us in many Ahaadeeth )prophetic statements(
about the various characteristics which one looks for in a spouse and
their relative importance. Among those Ahaadeeth are the following:"A
woman is married for her religion, her wealth or her beauty. You must
go for the one with religion, may your hands be in the dust! )if you
fail to heed("]Muslim[ And also:"Choose carefully for your seed
)offspring(. Marry those who are equivalent )or 'qualified'( and give
to them in marriage."]Ibn Maajah & Others[
In the following sections, we will discuss, if Allaah wills, some of
the most important characteristics that can be found in the Quran and
the Sunnah )prophetic tradition( related to selecting a good spouse.
Religion
In the previous Hadeeth, the Prophetmentioned various characteristics
that people, by their nature and custom, look for in a spouse. He did
not advocate any of them, but merely stated them as facts of human
nature, except for the issue of Deen, i.e., a prospective spouse's
piety and practice of Islam - their fulfilling of what is mandatory
and their avoidance of what is unlawful. About this characteristic,
the Prophetsaid: "It is )incumbent( upon you to seek the one with
piety". This is an order and quite different from the general
statement at the beginning of the Hadeeth which states:"A woman is
married for..."and separates the issue of 'religion' from the other
mundane issues and puts it in a category by itself. Also, when the
Prophetsaid at the end of the Hadeeth:"…May your hands be in the
dust",invoking this negative outcome on those who disregard his order,
it can only refer to the order to seek the spouse with piety, since
that is the only order in the Hadeeth.
We must be careful not to be superficial in this issue. The mere
wearing of Hijaab )female Muslim attire( for women, or keeping a beard
and praying in the Masjid )Mosque( for men, while obvious requirements
of piety, do not by themselves guarantee it. There are many people
who, at first glance, appear to be abiding by Islam, but, upon closer
inspection, they have an altogether incorrect understanding of it.
'Umar bin Al-Khattaabonce told someone who had testified to the
goodness of a person by the fact that he had seen him in the Masjid
that he did not know him due to him not having had dealings with him
that involved money, as well as not having lived or travelled with
him.
The characteristic of piety applies to the groom just as much as to
the bride. The guardian of the woman should make this his first and
top priority, just as the man looking for a wife should make it his.
The Prophetsaid: "If someone with whose piety and character you are
satisfied comes to you, marry to him. If you do not do so, there will
be trials in the earth and a great deal of evil."]At-Tirmithi &
Others[
Character and Behaviour
In the previous Hadeeth addressed to those in charge of the marital
affairs of Muslim women and girls, the Prophetcommanded them to
facilitate their marriage when they are satisfied with two issues:
the faith of the suitor and his character.
Character is of extreme importance in Islam and goes hand in hand with
faith and piety. The Prophethas even described it as the purpose of
his mission to mankind, as we can see from the following Ahaadeeth:
"I have only been sent to complete good character."]Al-Haakim & Others[
"I am a guarantor of a house in the highest part of Paradise for one
who makes his character good."]Abu Daawood [
"Righteousness is good character."]Muslim[
"The believers with the most complete Eemaan )faith( are those with
the best character."]Abu Daawood[
In the Quran, Allaah establishes the relation of this issue to
marriage, Saying )what means(:"…Bad women are for bad men and bad men
are for bad women. And good women are for good men and good men are
for good women..."]Quran 24:26[
The word 'bad' in the above verse means filthy, unclean and
despicable. It is a very strong word. The word 'good' connotes clean
and pure as well as good.
One of the important issues of character in the mates is the quality
of intimacy. This means to be kind, loving and compassionate. The
Prophetsaid:"Marry the loving/friendly and the child-bearing, for I
shall outstrip the other nations with your numbers on
Doomsday."]Ahmad, Abu Daawood & Others[
Therefore, the prospective spouse must ask and find out about the
other person's behaviour and manners. As a sign also, one may look at
the manners and behaviour of the other person's family, for often )but
not always( the behaviour of people of the same family are similar.
In other words, some characteristics whether good or bad, tend to run
in some families such as anger, politeness, stinginess, generosity,
lying, truthfulness and so forth.
Child-Bearing
The Prophetrecommended men to marry women who are child-bearing. This
characteristic is related to some of the goals and purposes of
marriage that were mentioned earlier such as enlarging the Muslim
Ummah )community(, raising pious families as cornerstones of society,
and so forth.
The scholars mention that a man can look at a woman's female relatives
to get an idea whether she is apt to get pregnant easily and often or
not. This attribute should also apply to the man. For example, a
Muslim man who had a vasectomy before getting married would not be an
appropriate husband for a Muslim girl getting married for the first
time.
Virginity
There are many Ahaadeeth which recommend a man to marry a virgin
woman, such as:"Marry virgins for they have sweeter mouths, more
productive wombs and are more pleased with less."]At-Tabaraani[
Other narrations indicate that she is more likely to be pleased by a
man and less likely to be devious and deceiving. Jaabirmarried an
older and previously married woman, so the Prophetremarked:"Why not a
virgin? You could have played with her and she with you."
The scholars have stressed that this good attribute applies to the
husband just as it applies to the wife. One of them wrote:
"Similarly, it is preferred for a person not to marry his daughter
except to a virgin man if she has never been married before." 'Umar
bin Al-Khattaabonce heard about a woman who was married to an elderly
man, so he said: "O people! Fear Allaah and marry a man to a woman who
is similar to him and marry a woman to a man who is similar to her."
To be concluded
Fiqh )Jurisprudence( Matters, - Improper dress for women and intermingling between sexes
The greatest and most important of all the favors and blessings
bestowed by Allaah is Islaam and the honorable Islamic law, which is
derived from the Book of Allaah and the Prophetic Sunnah. This Law has
outlined all that which is beneficial for mankind in this life and the
Hereafter.
One of the virtues of this Law is that its rules and regulations have
clearly laid out preventions of all evil and immorality, and all the
roads that lead to it which is a protection of the truth and morality.
There are many issues for which this Law has laid out preventative
measures so that people will not fall into evil, for example on some
of the issues of faith, acts of worship and transactions.
However, the most obvious of all of these preventative measures are
those related to women and the limits that Allaah has defined for them
not to exceed. Islaam has clearly laid the guidelines for the Muslim
woman to adhere to so that her personality remains distinct and her
safety, purity, and good conduct are assured.
The correct dress and covering for women and the prohibition of them
intermixing with men are the two most important interconnected
preventative measures that Islaam has laid out. Muslims must submit to
the rulings which oblige women to properly cover in order to protect
their chastity and purity, maintain shyness and protect them from
being harassed or bothered, as Allaah Says )what means(:"O Prophet!
Tell your wives and your daughters and the women of the believers to
bring down over themselves ]part[ of their outer garments. That is
more suitable that they will be known ]as chaste believing women[ and
not be abused. And ever is Allaah Forgiving and Merciful"]Quran 33:
59[.
In this verse, Allaah addressed the wives of the Prophet, who were the
furthest from immorality and evil actions; they were purest and most
pious women ever and were honored by the virtue of being married to
the Prophet.
Muslims must also adhere and submit to the rulings which prohibit
intermixing mixing between men and women. There are many Islamic texts
in this regard, such as the Hadeeth which is narrated by 'Uqbah Ibn
'Aamirthat the Prophet, said:"Do not enter into the presence of
women."A man from the Ansaar then retorted: 'What about our in-laws' -
referring to the relatives of a woman's husband such as his brothers,
cousins, and their children, so the Prophet, replied:"The in-laws are
death"]Al-Bukhaari & Muslim[ which means that they are more harmful to
women than death is to the soul. The previous evidence came from the
Prophet, whose words were nothing but revelation. So how could anybody
ever accept anyone else's opinion over this?
Why is it that the Prophetlined up the rows of men for prayers in the
mosque separate from the women, and described the rows, as narrated by
Abu Hurayrahby saying:"The best rows ]in the mosque[ are the first
rows, and the worst are the last, and the best rows ]in the mosque[
for women are last the rows, and the worst are the first."]Muslim[.
This affirms the obligation of separating men from women, and keeping
them far apart. If this is the way believing men and women should be
during an act of worship inside the mosque, then how much more so is
it necessary in places outside the mosques, where gatherings might
include evil and sinful people along with the good people?
The Muslim nation must not slight these texts because the evil
consequences which these texts are aiming to prevent society from
still very much exist, and there is nothing that would prevent such
evils from occurring in our time which did not exist at the time of
the Prophet
Moreover, the people whom the Prophetaddressed in these narrations
were the best generation of the Muslim nation according to his own
testimony, as was mentioned in many narrations. So, has the need for
such texts and their warnings vanished in our time? Is it not a clear
fact that in fact we need these texts and warnings even more than that
generation did? This is especially so because of the dangers of evil
in our time becoming more widespread and its means being more diverse.
It is usually the case that people honor any set of laws which they
perceive as being beneficial to them, especially when these laws
prevent evil or harm from befalling them when applied; moreover,
people do not mind if these laws include certain restrictions on their
freedom and impose penalties for those who disobey or transgress the
defined limits. Why is it the case that some of those who believe in
Allaah and His Messenger deal with Islamic Law with suspicion and
uncertainty. Some of these people even go as far as to demand that it
should be abolished, despite the fact that this Law includes all that
which is beneficial to mankind and prevents, or at least reduces, all
that which brings harm?
It is not permitted for anyone to discuss and pass judgment regarding
this issue without having the proper Islamic knowledge to be able to
do so. Nor should they base their discussion and opinion on unfounded
claims with no evidence, or simply argue on the basis of their base
desires. Rather, one should be sincere and free themselves from their
base desires which will divert them far away from the truth. In
addition, one must have a broad knowledge of Islam and possess the
ability to differentiate between authentic and weak evidences, possess
a clear understanding of the relevant evidences as well as the ability
to properly extract Islamic rulings from these evidences; only then
can a person become eligible to discuss this issue.
The outcome of what we say or write is the matter which we must fear
the most, and are extremely wary of its consequence, as the Prophet,
clarified to Mu'aath Ibn Jabalafter he had asked with astonishment:
"Will we be held responsible for all that we say?" The Prophet,
replied:"What do you think makes people land on their faces or noses
into the Hellfire more than the product of their tongues?"]Ahmad, Abu
Daawood & At-Tirmithi[.
bestowed by Allaah is Islaam and the honorable Islamic law, which is
derived from the Book of Allaah and the Prophetic Sunnah. This Law has
outlined all that which is beneficial for mankind in this life and the
Hereafter.
One of the virtues of this Law is that its rules and regulations have
clearly laid out preventions of all evil and immorality, and all the
roads that lead to it which is a protection of the truth and morality.
There are many issues for which this Law has laid out preventative
measures so that people will not fall into evil, for example on some
of the issues of faith, acts of worship and transactions.
However, the most obvious of all of these preventative measures are
those related to women and the limits that Allaah has defined for them
not to exceed. Islaam has clearly laid the guidelines for the Muslim
woman to adhere to so that her personality remains distinct and her
safety, purity, and good conduct are assured.
The correct dress and covering for women and the prohibition of them
intermixing with men are the two most important interconnected
preventative measures that Islaam has laid out. Muslims must submit to
the rulings which oblige women to properly cover in order to protect
their chastity and purity, maintain shyness and protect them from
being harassed or bothered, as Allaah Says )what means(:"O Prophet!
Tell your wives and your daughters and the women of the believers to
bring down over themselves ]part[ of their outer garments. That is
more suitable that they will be known ]as chaste believing women[ and
not be abused. And ever is Allaah Forgiving and Merciful"]Quran 33:
59[.
In this verse, Allaah addressed the wives of the Prophet, who were the
furthest from immorality and evil actions; they were purest and most
pious women ever and were honored by the virtue of being married to
the Prophet.
Muslims must also adhere and submit to the rulings which prohibit
intermixing mixing between men and women. There are many Islamic texts
in this regard, such as the Hadeeth which is narrated by 'Uqbah Ibn
'Aamirthat the Prophet, said:"Do not enter into the presence of
women."A man from the Ansaar then retorted: 'What about our in-laws' -
referring to the relatives of a woman's husband such as his brothers,
cousins, and their children, so the Prophet, replied:"The in-laws are
death"]Al-Bukhaari & Muslim[ which means that they are more harmful to
women than death is to the soul. The previous evidence came from the
Prophet, whose words were nothing but revelation. So how could anybody
ever accept anyone else's opinion over this?
Why is it that the Prophetlined up the rows of men for prayers in the
mosque separate from the women, and described the rows, as narrated by
Abu Hurayrahby saying:"The best rows ]in the mosque[ are the first
rows, and the worst are the last, and the best rows ]in the mosque[
for women are last the rows, and the worst are the first."]Muslim[.
This affirms the obligation of separating men from women, and keeping
them far apart. If this is the way believing men and women should be
during an act of worship inside the mosque, then how much more so is
it necessary in places outside the mosques, where gatherings might
include evil and sinful people along with the good people?
The Muslim nation must not slight these texts because the evil
consequences which these texts are aiming to prevent society from
still very much exist, and there is nothing that would prevent such
evils from occurring in our time which did not exist at the time of
the Prophet
Moreover, the people whom the Prophetaddressed in these narrations
were the best generation of the Muslim nation according to his own
testimony, as was mentioned in many narrations. So, has the need for
such texts and their warnings vanished in our time? Is it not a clear
fact that in fact we need these texts and warnings even more than that
generation did? This is especially so because of the dangers of evil
in our time becoming more widespread and its means being more diverse.
It is usually the case that people honor any set of laws which they
perceive as being beneficial to them, especially when these laws
prevent evil or harm from befalling them when applied; moreover,
people do not mind if these laws include certain restrictions on their
freedom and impose penalties for those who disobey or transgress the
defined limits. Why is it the case that some of those who believe in
Allaah and His Messenger deal with Islamic Law with suspicion and
uncertainty. Some of these people even go as far as to demand that it
should be abolished, despite the fact that this Law includes all that
which is beneficial to mankind and prevents, or at least reduces, all
that which brings harm?
It is not permitted for anyone to discuss and pass judgment regarding
this issue without having the proper Islamic knowledge to be able to
do so. Nor should they base their discussion and opinion on unfounded
claims with no evidence, or simply argue on the basis of their base
desires. Rather, one should be sincere and free themselves from their
base desires which will divert them far away from the truth. In
addition, one must have a broad knowledge of Islam and possess the
ability to differentiate between authentic and weak evidences, possess
a clear understanding of the relevant evidences as well as the ability
to properly extract Islamic rulings from these evidences; only then
can a person become eligible to discuss this issue.
The outcome of what we say or write is the matter which we must fear
the most, and are extremely wary of its consequence, as the Prophet,
clarified to Mu'aath Ibn Jabalafter he had asked with astonishment:
"Will we be held responsible for all that we say?" The Prophet,
replied:"What do you think makes people land on their faces or noses
into the Hellfire more than the product of their tongues?"]Ahmad, Abu
Daawood & At-Tirmithi[.
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'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)







