Muslims from all over the world anticipate the annual three-day
celebration of a historical event that took place thousands of years
ago during the time of Prophet Abraham [pbuh]1. This occasion, known
as Eid-ul-Adha or the Festival of Sacrifice, is a representation of
two significant Islamic events: the culmination of the Hajj (or
pilgrimage to the holy city of Makkah, Saudi Arabia), and the
sacrifice that God (Allah) commanded to Prophet Abraham of his beloved
son, Ismail.
Eid-ul-Adha is observed on the 10th of Dhul-Hijjah, the last month of
the Islamic lunar calendar. While Muslims all around the world
celebrate this day, it has particular significance for the pilgrims
performing the hajj.
In order to understand the context of Eid-ul-Adha, one must describe
the Hajj with which it is associated. Allah had made the Hajj
mandatory upon mankind initially during the time of Prophet Abraham:
"And make a proclamation of Hajj to mankind; they will come to you on
foot and on lean camels from every distant quarter." (Quran: Ch 22,
v27). Over time, however, the spread of idolatry across Arabia caused
the rituals of hajj to become extremely distorted. With the advent of
Islam and Prophet Muhammad [pbuh], Allah had reinstated Hajj as the
fifth pillar of Islam, and described the correct manner in which it
was to be performed.
Allah has ordained that every able-bodied Muslim who can afford it
must perform the pilgrimage at least once in their lifetime. Several
main rituals constitute the framework of this experience: 1. Tawaf
(circumambulating the Kabah2 seven times); 2. Sa'i (walking between
the mounds of Safa and Marwah seven times); 3. supplicating to Allah
at Arafat (the place where Prophet Muhammad [pbuh] gave his farewell
speech, proclaiming the final seal of Islam, and where Muslims believe
they will be resurrected on the Day of Judgment); and 4. stoning the
pillars that symbolize Satan at Mina (the place where Satan repeatedly
challenged Abraham to disobey Allah's command to sacrifice his son).
Each of these prescribed acts is a step in the pilgrim's arduous
journey towards spiritual cleansing. When the pilgrim successfully
executes these acts in the prescribed manner with the utmost sincerity
and humility, all his/her prior sins are forgiven. The final ritual
that pilgrims must perform, signifying the completion of these acts,
is the sacrifice of a domestic animal.
In addition to denoting the completion of the hajj, Eid-ul-Adha honors
the monumental sacrifice that was to be made by Prophet Abraham.
Abraham was ordered by Allah to sacrifice his dearly-beloved son,
Ismail, as a test of obedience. Abraham willingly submitted to Allah's
command, wherein Allah, by His Mercy, replaced Ismail at the moment of
sacrifice with a lamb. Abraham's selfless act of obedience is
commemorated by the sacrifice of a domestic animal such as a lamb,
sheep, cow, or goat, the meat of which is then distributed to
relatives, neighbors, and the poor. In parts of the world that
preclude Muslims from personally sacrificing an animal, Muslims donate
money to charitable organizations, which then sacrifice the animal on
their behalf and distribute the meat to the poor. In keeping with the
following injunction of the Quran (22:27), "…and pronounce the name of
Allah over the cattle which We have provided for them on the appointed
days, then eat the meat themselves and feed the indigent and needy,"
Eid-ul-Adha exemplifies the charitable instincts of Muslims in their
communal effort to see that no one is left deprived of the sacrificial
meat. It further embodies the values of discipline and self-denial,
and submitting to the will of Allah.
Eid-ul-Adha is a joyous occasion marked with family traditions and
celebrations. The festivities begin in the morning after Fajr prayer,
where Muslims, dressed in their finest clothes, attend the
congregational prayer followed by a sermon. Upon completion of the
services, people greet each other with the blessings of Eid: "Eid
Mubarak." Afterwards, Muslims often visit the homes of relatives and
friends, partaking in delicious feasts customary to their native
cultures and often exchanging gifts, and many eagerly anticipate the
return of those friends and relatives who have made the journey for
hajj.
Christianity, Judaism, and Islam all trace their roots back to Prophet
Abraham (Ibrahim in Arabic), who is thus known as the father of the
three monotheistic religions. Islam relates that Abraham had two
wives, Sarah and Hajar, each of whom bore a son, Isaac and Ismail,
respectively. Although Hajar was initially Sarah's maid, according to
Islam, Hajar later married Prophet Abraham and bore him a son, Ismail.
The lineage of Prophet Muhammad (pbuh) is traced to Ismail, whereas
Christianity and Judaism trace their roots back to prophet Isaac, the
son of Sarah. The sacrifice made by Abraham is of importance in all
three monotheistic religions, although it is not commemorated by Jews
and Christians in the same manner as in Islam. Christianity and
Judaism, however, maintain that Isaac, rather than Ismail, was the
promised son whom Allah had ordered to be sacrificed.
Whether it is Islam, Christianity, or Judaism, the sacrifice of the
son of Prophet Abraham has historical significance. Muslims celebrate
the event through the festivities of Eid-ul-Adha as customary to their
native cultures. Eid-ul-Adha is a time of remembrance of the trials of
Prophet Abraham, a time to celebrate the end of the hajj, and a time
that men, women, and children of all ages greatly anticipate. Eid
Mubarak!
1 pbuh stands for peace be upon him, an invocation of respect.
2 Kabah – Muslims believe that this is the first house built for the
worship of God. It is in Mecca, Saudi Arabia and is the direction in
which Muslims face to pray five times a day.
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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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Wednesday, October 16, 2013
Festival of The Sacrifice
Fathwa, - Social interaction with the intention of finding a suitor, is it permissible?
Question:
A masjid is inviting all single, divorced and widowed men and women to
attend a marriage seminar. The end purpose is a possible Nikah, and
Allah knows Best. Women and Men meet in the cafeteria. Women are
seated on one side and men on the other. The women stay seated as the
men go from table to table. They ask each other questions for only a
few minutes and then they move on. Proper dress code is in effect and
I do not know whether mahrams are accompanying the women. Based upon
what you have read, is it permissible to attend with the intention to
find a suitable spouse?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
No, it will not be permissible to have a gathering in a cafeteria or
any other place where men and women meet informally, even if the
objective and intention is to marry.
Informal interaction with someone from the opposite sex and mixed
gatherings such as the one explained in the question is contrary to
the teachings of the Qur�an and Sunnah, thus one should avoid
attending such a seminar.
Marriage is an extremely emphasised Sunnah of our blessed Messenger of
Allah (Allah bless him & give him peace), but this purpose cannot
justify unrestricted and informal mixed gatherings, for the ends do
not justify the means.
Besides, there are many other legitimate ways and means in finding a
suitable partner for marriage. One may propose marriage to a woman (or
a man) and then go and see her and speak to her. If one likes what one
sees, then one may get married, otherwise one may look for someone
else. But to have a mixed social gathering where men and women meet
and ask each other questions over tea or coffee cannot be justified.
The harmful consequences of this are apparent to all.
A masjid is inviting all single, divorced and widowed men and women to
attend a marriage seminar. The end purpose is a possible Nikah, and
Allah knows Best. Women and Men meet in the cafeteria. Women are
seated on one side and men on the other. The women stay seated as the
men go from table to table. They ask each other questions for only a
few minutes and then they move on. Proper dress code is in effect and
I do not know whether mahrams are accompanying the women. Based upon
what you have read, is it permissible to attend with the intention to
find a suitable spouse?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
No, it will not be permissible to have a gathering in a cafeteria or
any other place where men and women meet informally, even if the
objective and intention is to marry.
Informal interaction with someone from the opposite sex and mixed
gatherings such as the one explained in the question is contrary to
the teachings of the Qur�an and Sunnah, thus one should avoid
attending such a seminar.
Marriage is an extremely emphasised Sunnah of our blessed Messenger of
Allah (Allah bless him & give him peace), but this purpose cannot
justify unrestricted and informal mixed gatherings, for the ends do
not justify the means.
Besides, there are many other legitimate ways and means in finding a
suitable partner for marriage. One may propose marriage to a woman (or
a man) and then go and see her and speak to her. If one likes what one
sees, then one may get married, otherwise one may look for someone
else. But to have a mixed social gathering where men and women meet
and ask each other questions over tea or coffee cannot be justified.
The harmful consequences of this are apparent to all.
Fathwa, - Is it permissible to show hair to, not just any suitor, but your future spouse?
Question:
I have heard from my Hanafi teachers that it is impermissible for a
woman to show her hair to a suitor, that those who say it is
permissible are using a very weak opinion. My husband, however, says
that the mashaikh only say this to the 'aam people who may misuse the
ruling (to see the hair of every girl that they are not even serious
about). His family is mashaAllah very pious, and his brother is
becoming a mufti under the tutelage of Mufti Taqi Uthmani. His brother
actually told my cousin that it would be permissible to request to see
a girl's hair. Also, another one of my husband's brothers saw the hair
of his future wife beforehand (when he was reasonably convinced he
would be marrying her), and my husband's sister showed her hair (only
once) to her future husband (though normally she is in niqab). (Note:
they did not do these things with any one else they were considering;
only the people they *actually* eventually married). I am very
confused. Do people like our respected Mufti Taqi Uthmani allow for
this? Perhaps Mufti Muhammad ibn Adam or someone else familiar with
him could reply?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Looking at someone one intends to marry is not merely something that
is permissible, rather it has been encouraged by the Messenger of
Allah (Allah bless him & give him peace).
Sayyiduna Abu Hurayra (Allah be pleased with him) narrates: I was in
the company of the Messenger of Allah (Allah bless him & give him
peace) when a man came and informed him that he had contracted to
marry a woman of the Ansar. The Messenger of Allah (Allah bless him &
give him peace) said to him: �Did you cast a glance at her? He said:
No. He said: �Go and look at her, for there is something in the eyes
of the Ansar�. (Sahih Muslim, no. 1423)
Sayyiduna Mughira ibn Shu�bah (Allah be pleased with him) narrates
that he proposed to a woman for marriage. The Messenger of Allah
(Allah bless him & give him peace) said to him: �Look at her, for it
may produce love between you.� (Sunan Tirmidhi, no. 1087, Musnad
Ahmad, Sunan Nasa�i & Sunan Ibn Majah)
Sayyiduna Jabir (Allah be pleased with him) narrates that the
Messenger of Allah (Allah bless him & give him peace) said: �When one
of you proposes to a woman for marriage, then if he is able to look at
what will induce him to marry her, he should do so.� (Sunan Abu Dawud
and Musnad Ahmad)
The great Hadith and Shafi�i Fiqh scholar, Imam al-Nawawi (Allah have
mercy on him) states:
��In the Hadith (of Abu Hurayra mentioned first) there is
recommendation of looking at the face of the woman one is intending to
marry. This is the opinion of our (Shafi�i) School, the School of
Malik, Abu Hanifa, all the scholars of Kufa, Ahmad and the majority of
the Ulama. Qadhi (Iyadh) has narrated from a group (of scholars) that
it is disliked but that is incorrect and contrary to the clear text of
this Hadith, and contrary to the consensus (ijma�) of the Ummah�Then,
it is permitted for him to look at her palms and face only, for they
are not considered to be part of the nakedness (awra), and also
because by looking at the face, one is able to determine her beauty or
otherwise and by looking at her hands one is able to determine the
chubbiness of the body or otherwise. This is the opinion of our School
and the view of most others.� (al-Minhaj Sharh Sahih Muslim, p. 1068)
Mulla Ali al-Qari, the great Muhaddith and Hanafi Imam, states in his
renowned Mirqat al-Mafatih, quoting from Allama Teebi that the meaning
of the Messenger of Allah�s (Allah bless him & give him peace)
statement �if he is able to look at what will induce him to marry her,
he should do so� (in the Hadith of Jabir recorded by Imam Abu Dawud,
quoted earlier) is either wealth, status, beauty and religion (deen).�
(Mirqat al-Mafatih, 6/198)
Thus the above explanation by Mulla Ali al-Qari quite clearly refutes
the interpretation some people make with regards to the Hadith of
Jabir, in that one may look at whatever may induce one into marrying.
If such general permission is given, people will demand to see all
sorts of body parts.
Thus, the above is quite clear in determining that, it is only
permitted for one to see the hands and face of the woman one is
intending to marry. This permission is also subject to certain
conditions.
Imam al-Haskafi (Allah have mercy on him) states:
�It is recommended ��to look at the woman before marriage.�
Allama Ibn Abidin (Allah have mercy on him) explains the above by stating:
�Meaning, even if there is desire (shahwa) but this is when one
genuinely believes it is possible to get married to her.� (Radd
al-Muhtar, 3/8, Kitab al-Nikah)
Imam al-Haskafi (Allah have mercy on him) states in another place:
�If one fears desire (shahwa) or has a doubt (m: in attaining desire),
then one will be prevented from looking at the face of a non-Mahram
woman. Thus, the permissibility of looking is restricted to not having
desire otherwise it will be unlawful (haram). This ruling was in their
times, in our times however, one will be prevented from looking at a
young woman (m: regardless of whether one fears desire or otherwise).
The exception for looking and not touching is when there is a need,
such as for the judge, witness in the court�and for the one who
intends to marry, even with desire but only if one�s intention is to
implement the Sunnah (m: and fulfil one�s objective of marriage) not
to fulfil one�s desires (m: by looking without really wanting to
marry).�
Allama Ibn Abidin, the commentator of al-Haskafi�s Durr al-Mukhtar,
mentions the following points in his commentary of the above text:
1) There is nothing wrong in looking at someone one is intending to
marry even with desire (shahwa) due to the Hadith of Mughira ibn
Shu�ba (Allah be pleased with him) where the Messenger of Allah (Allah
bless him & give him peace) said: �Look at her, for it may produce
love between you� and because the aim is to fulfil the Sunnah of
marriage and not desire.
2) It is not permitted to touch the face and hands of the woman even
when one does not fear desire, for there is no real need for that.
3) The need is only in looking at the woman once, thus more than once
would not be allowed, for cases of need are restricted to the actual
need. (m: However, if one was uncertain and undecided by looking at
her once due to some reason, such as not looking at her properly, etc,
then one may look again. This, however, should not be merely having
another go at the whip; rather one should genuinely think that
marriage is highly likely)
4) Permissibility of looking is only to the hands and face
5) If it is not possible to look at the woman or one wants
descriptions of parts of the body that are other than the hands and
the face, then one may send a female relative (such as a mother or
sister) to look at her and then describe her to him.
6) A woman may also look at the man whom she intends to marry even if
there is a fear of desire, rather this is more important. The reason
being is that the husband will be able to divorce her whenever he
wants if he dislikes her, but the wife cannot do that. Thus, it is
very important that she looks and is content with him. (See: Radd
al-Muhtar ala al-Durr al-Mukhtar, �Bab al-Mass wa�l Nadhar fi Kitab
al-Hadhr wa�l Ibaha, 6/370)
Thus, to sum up, it is not only permitted but recommended to look at
someone one is intending to marry. This, however, is only when one is
seriously contemplating marriage with her, and that marriage is
possible and likely. This permission is even in the case where one
(the man or the woman) fears desire (shahwa), if the right intention
is there. Merely fulfilling the desire to look will be unlawful.
It will not be permitted for the man and woman to remain alone in
seclusion (khalwa), for there is no need for that. Being alone with a
non-Mahram is unlawful (haram) or at the least prohibitively disliked
(makruh tahriman) and must be avoided.
Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates
that the Messenger of Allah (Allah bless him & give him peace) said:
�A man must not remain alone in the company of a woman, and a woman
must not travel except that her Mahram is accompanying her.� (Sahih
al-Bukhari, no. 2488)
If one decides to marry someone, it is for the man permitted to look
at the woman�s face and hands only. This is the opinion of the
majority of the scholars (jumhur), including the Hanafis, as mentioned
earlier. Some individual scholars (such as Imam al-Awza�i, Ibn Hazam
and Dawud Zahiri) did permit looking at other than the hands and face
but this is not the mainstream opinion.
As far as the opinion of Mufti Taqi Usmani (Allah preserve him) is
concerned, I have not heard anything directly from him, but it is
clearly mentioned in his Dars Tirmidhi (3/351) that one is only
permitted to look at the hands and face.
And Allah knows best
I have heard from my Hanafi teachers that it is impermissible for a
woman to show her hair to a suitor, that those who say it is
permissible are using a very weak opinion. My husband, however, says
that the mashaikh only say this to the 'aam people who may misuse the
ruling (to see the hair of every girl that they are not even serious
about). His family is mashaAllah very pious, and his brother is
becoming a mufti under the tutelage of Mufti Taqi Uthmani. His brother
actually told my cousin that it would be permissible to request to see
a girl's hair. Also, another one of my husband's brothers saw the hair
of his future wife beforehand (when he was reasonably convinced he
would be marrying her), and my husband's sister showed her hair (only
once) to her future husband (though normally she is in niqab). (Note:
they did not do these things with any one else they were considering;
only the people they *actually* eventually married). I am very
confused. Do people like our respected Mufti Taqi Uthmani allow for
this? Perhaps Mufti Muhammad ibn Adam or someone else familiar with
him could reply?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Looking at someone one intends to marry is not merely something that
is permissible, rather it has been encouraged by the Messenger of
Allah (Allah bless him & give him peace).
Sayyiduna Abu Hurayra (Allah be pleased with him) narrates: I was in
the company of the Messenger of Allah (Allah bless him & give him
peace) when a man came and informed him that he had contracted to
marry a woman of the Ansar. The Messenger of Allah (Allah bless him &
give him peace) said to him: �Did you cast a glance at her? He said:
No. He said: �Go and look at her, for there is something in the eyes
of the Ansar�. (Sahih Muslim, no. 1423)
Sayyiduna Mughira ibn Shu�bah (Allah be pleased with him) narrates
that he proposed to a woman for marriage. The Messenger of Allah
(Allah bless him & give him peace) said to him: �Look at her, for it
may produce love between you.� (Sunan Tirmidhi, no. 1087, Musnad
Ahmad, Sunan Nasa�i & Sunan Ibn Majah)
Sayyiduna Jabir (Allah be pleased with him) narrates that the
Messenger of Allah (Allah bless him & give him peace) said: �When one
of you proposes to a woman for marriage, then if he is able to look at
what will induce him to marry her, he should do so.� (Sunan Abu Dawud
and Musnad Ahmad)
The great Hadith and Shafi�i Fiqh scholar, Imam al-Nawawi (Allah have
mercy on him) states:
��In the Hadith (of Abu Hurayra mentioned first) there is
recommendation of looking at the face of the woman one is intending to
marry. This is the opinion of our (Shafi�i) School, the School of
Malik, Abu Hanifa, all the scholars of Kufa, Ahmad and the majority of
the Ulama. Qadhi (Iyadh) has narrated from a group (of scholars) that
it is disliked but that is incorrect and contrary to the clear text of
this Hadith, and contrary to the consensus (ijma�) of the Ummah�Then,
it is permitted for him to look at her palms and face only, for they
are not considered to be part of the nakedness (awra), and also
because by looking at the face, one is able to determine her beauty or
otherwise and by looking at her hands one is able to determine the
chubbiness of the body or otherwise. This is the opinion of our School
and the view of most others.� (al-Minhaj Sharh Sahih Muslim, p. 1068)
Mulla Ali al-Qari, the great Muhaddith and Hanafi Imam, states in his
renowned Mirqat al-Mafatih, quoting from Allama Teebi that the meaning
of the Messenger of Allah�s (Allah bless him & give him peace)
statement �if he is able to look at what will induce him to marry her,
he should do so� (in the Hadith of Jabir recorded by Imam Abu Dawud,
quoted earlier) is either wealth, status, beauty and religion (deen).�
(Mirqat al-Mafatih, 6/198)
Thus the above explanation by Mulla Ali al-Qari quite clearly refutes
the interpretation some people make with regards to the Hadith of
Jabir, in that one may look at whatever may induce one into marrying.
If such general permission is given, people will demand to see all
sorts of body parts.
Thus, the above is quite clear in determining that, it is only
permitted for one to see the hands and face of the woman one is
intending to marry. This permission is also subject to certain
conditions.
Imam al-Haskafi (Allah have mercy on him) states:
�It is recommended ��to look at the woman before marriage.�
Allama Ibn Abidin (Allah have mercy on him) explains the above by stating:
�Meaning, even if there is desire (shahwa) but this is when one
genuinely believes it is possible to get married to her.� (Radd
al-Muhtar, 3/8, Kitab al-Nikah)
Imam al-Haskafi (Allah have mercy on him) states in another place:
�If one fears desire (shahwa) or has a doubt (m: in attaining desire),
then one will be prevented from looking at the face of a non-Mahram
woman. Thus, the permissibility of looking is restricted to not having
desire otherwise it will be unlawful (haram). This ruling was in their
times, in our times however, one will be prevented from looking at a
young woman (m: regardless of whether one fears desire or otherwise).
The exception for looking and not touching is when there is a need,
such as for the judge, witness in the court�and for the one who
intends to marry, even with desire but only if one�s intention is to
implement the Sunnah (m: and fulfil one�s objective of marriage) not
to fulfil one�s desires (m: by looking without really wanting to
marry).�
Allama Ibn Abidin, the commentator of al-Haskafi�s Durr al-Mukhtar,
mentions the following points in his commentary of the above text:
1) There is nothing wrong in looking at someone one is intending to
marry even with desire (shahwa) due to the Hadith of Mughira ibn
Shu�ba (Allah be pleased with him) where the Messenger of Allah (Allah
bless him & give him peace) said: �Look at her, for it may produce
love between you� and because the aim is to fulfil the Sunnah of
marriage and not desire.
2) It is not permitted to touch the face and hands of the woman even
when one does not fear desire, for there is no real need for that.
3) The need is only in looking at the woman once, thus more than once
would not be allowed, for cases of need are restricted to the actual
need. (m: However, if one was uncertain and undecided by looking at
her once due to some reason, such as not looking at her properly, etc,
then one may look again. This, however, should not be merely having
another go at the whip; rather one should genuinely think that
marriage is highly likely)
4) Permissibility of looking is only to the hands and face
5) If it is not possible to look at the woman or one wants
descriptions of parts of the body that are other than the hands and
the face, then one may send a female relative (such as a mother or
sister) to look at her and then describe her to him.
6) A woman may also look at the man whom she intends to marry even if
there is a fear of desire, rather this is more important. The reason
being is that the husband will be able to divorce her whenever he
wants if he dislikes her, but the wife cannot do that. Thus, it is
very important that she looks and is content with him. (See: Radd
al-Muhtar ala al-Durr al-Mukhtar, �Bab al-Mass wa�l Nadhar fi Kitab
al-Hadhr wa�l Ibaha, 6/370)
Thus, to sum up, it is not only permitted but recommended to look at
someone one is intending to marry. This, however, is only when one is
seriously contemplating marriage with her, and that marriage is
possible and likely. This permission is even in the case where one
(the man or the woman) fears desire (shahwa), if the right intention
is there. Merely fulfilling the desire to look will be unlawful.
It will not be permitted for the man and woman to remain alone in
seclusion (khalwa), for there is no need for that. Being alone with a
non-Mahram is unlawful (haram) or at the least prohibitively disliked
(makruh tahriman) and must be avoided.
Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates
that the Messenger of Allah (Allah bless him & give him peace) said:
�A man must not remain alone in the company of a woman, and a woman
must not travel except that her Mahram is accompanying her.� (Sahih
al-Bukhari, no. 2488)
If one decides to marry someone, it is for the man permitted to look
at the woman�s face and hands only. This is the opinion of the
majority of the scholars (jumhur), including the Hanafis, as mentioned
earlier. Some individual scholars (such as Imam al-Awza�i, Ibn Hazam
and Dawud Zahiri) did permit looking at other than the hands and face
but this is not the mainstream opinion.
As far as the opinion of Mufti Taqi Usmani (Allah preserve him) is
concerned, I have not heard anything directly from him, but it is
clearly mentioned in his Dars Tirmidhi (3/351) that one is only
permitted to look at the hands and face.
And Allah knows best
Fathwa, - Taking Rides from Non-Muslim Classmates
Question:
Is it okay to accept a ride from a non-Muslim, male classmate? I was
thinking that I�ve been in a cab/bus with Muslim and non-Muslim
cab/bus drivers before (it was just us), so maybe it would be okay.
But then the whole non-mahram issue comes up, and I think, no, it's
not okay. What�s the fiqh on this?
Answer:
Wa�alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There are two considerations:
a) permissibility;
b) propriety.
In terms of permissibility, accepting a ride from someone unrelated of
the opposite sex can often entail getting into unlawful seclusion
(khalwa). [Explained in the answers below] When it does, it would be
haram to accept the ride.
Accepting such a ride could also lead to the unlawful, including
unlawful interaction, looks, or thoughts. When it does�or when there
is reason to fear this�it would be impermissible, as well.
This is where accepting rides from classmates, coworkers, and others
of the opposite sex whom one has ongoing dealings with is more
dangerous than things like taxi rides. [The fiqh of taxi rides is
explained in the answers below.] Other forms of �solitary interaction�
is akin to accepting rides in its details, even when it does not
entail unlawful seclusion.
The scholars remind us that, �There is nothing like safety,�
(al-salama la yu`adiluha shay�) and that we should not forget the
words of the Beloved Messenger of Allah (Allah bless him and give him
peace) that tell us that there is no test more trying for men than
women (and men for women).
Propriety would entail avoiding such situations, even when there is no
seclusion, nor any reason to fear harm from such interaction, except
in the most dire circumstances.
And Allah alone gives success.
Is it okay to accept a ride from a non-Muslim, male classmate? I was
thinking that I�ve been in a cab/bus with Muslim and non-Muslim
cab/bus drivers before (it was just us), so maybe it would be okay.
But then the whole non-mahram issue comes up, and I think, no, it's
not okay. What�s the fiqh on this?
Answer:
Wa�alaykum Assalam wa Rahmatullah wa Barakatuhu,
In the Name of Allah, Most Merciful & Compassionate
There are two considerations:
a) permissibility;
b) propriety.
In terms of permissibility, accepting a ride from someone unrelated of
the opposite sex can often entail getting into unlawful seclusion
(khalwa). [Explained in the answers below] When it does, it would be
haram to accept the ride.
Accepting such a ride could also lead to the unlawful, including
unlawful interaction, looks, or thoughts. When it does�or when there
is reason to fear this�it would be impermissible, as well.
This is where accepting rides from classmates, coworkers, and others
of the opposite sex whom one has ongoing dealings with is more
dangerous than things like taxi rides. [The fiqh of taxi rides is
explained in the answers below.] Other forms of �solitary interaction�
is akin to accepting rides in its details, even when it does not
entail unlawful seclusion.
The scholars remind us that, �There is nothing like safety,�
(al-salama la yu`adiluha shay�) and that we should not forget the
words of the Beloved Messenger of Allah (Allah bless him and give him
peace) that tell us that there is no test more trying for men than
women (and men for women).
Propriety would entail avoiding such situations, even when there is no
seclusion, nor any reason to fear harm from such interaction, except
in the most dire circumstances.
And Allah alone gives success.
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