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Saturday, December 21, 2013

Women Site - Righteous Salaf, - Amat Al-Ghafoor bint Ishaaq Al-Dihlawi









One example of a greatMuhaddithah)scholar of Hadeeth(, a non-Arab, of the 13thCentury. ‘Non-Arab’ is outlined because many feel that these great women were great only because they were lucky to have Arabic as their mother-tongue and ancestry was from the Arabs. On the contrary, many of our great scholars, even from among the men, the likes of Imam Al-Bukhaari, may Allaah have mercy upon him, were not from the lineage of the Arabs. In the same way, theMuhaddithah, Amat Al-Ghafoor bint Is-Haaq Al-Dihlawi, may Allaah have mercy upon her, was from Delhi — India.
Her father was one of leading scholars of India and so she, may Allaah have mercy upon her, would learn from his company, covering many books ofHadeethandFiqhwith him. In this way, she acquired high authority in bothHandFiqh. Her father married her to a scholar; whenever he faced difficulty he would turn to his wife. Amat Al-Ghafoor, may Allaah have mercy upon her.
Al-Hasani says,‘When her husband, himself a great scholar, faced any difficulty in Hadeethor Fiqhhe would consult her and benefit from her.’
Truly this is a blessing that Allaah blesses to whomsoever he wishes of his believing maid-servants.







Dought & clear, - How did the Prophet (blessings and peace of Allah be upon him) earnhis living?









I would like to know how the Prophet (blessings and peace of Allah be upon him) earned his living?
Praise be to Allah
The Prophet (blessings and peace of Allah be upon him) used to eat from what he earned with his hands. When he was young, he worked as a shepherd. It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allah never sent any Prophet but he tended sheep.” His Companions said: Even you? He said: “Yes. I used to tend them in return for qaraareet for the people of Makkah.”
Narrated by al-Bukhaari, 2143.
Qareeraat refers to part of a dinar or dirham.
Our Prophet Muhammad (blessings and peace of Allah be upon him) also used to work in trade with his paternal uncle Abu Taalib and for Khadeejah (may Allah be pleased with her), as is well known in the Seerah (Prophet’s biography).
Then after that, Allah sufficed him with what He permitted to him of the fay’ (spoils) and ghaneemah (booty), which is the noblest of earnings.
Fay’ is that which is taken from the kuffaar without fighting.
Ghaneemah is that which is taken from the kuffaar by means of fighting.
It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (sa) said: “I have been sent ahead of the Hour with the sword, until Allah alone is worshipped with no partner or associate, and my provision has been placed beneath the shade of my spear.”
Narrated by Ahmad, 6/129; classed as saheeh by al-‘Iraaqi inTakhreej Ihya’ ‘Uloom ad-Deen, 2/352. Also classed as saheeh by al-Albaani inSaheeh al-Jaami‘, 5142.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This hadeeth points to the virtue of the spear (i.e., jihad) and highlights that booty is permissible for this ummah and that the provision of the Prophet (blessings and peace of Allah be upon him) was in booty and not in other kinds of earning. Hence some of the scholars said that it is the best kind of earning. End quote.
Fath al-Baari, 6/98
And Allah knows best.







Dought & clear, - Ruling on using herbs to dye the hair that giveit a deep black colour








I have heard about dyeing the hair with natural herbs. I am going to get married, and I want to dye my hair in order to beautify myself for my husband. But I heard that these herbs give the hair a deep black colour; my hair has a few white hairs in it. Is using these herbs in a case like mine permissible or not? Please note that I wear niqab.
Praise be to Allah
Firstly:
There is nothing wrong with using natural herbs to dye the hair or for other permissible purposes, so long as there are no harmful effects, because Allah, may He be exalted, says (interpretation of the meaning):“He it is Who created for you all that is on earth” [al-Baqarah 2:29].
Secondly:
It is not permissible to dye the hair black, for men or women, young or old, because of the general meaning of the evidence which indicates that that is not allowed.
The scholars of the Standing Committee for Issuing Fatwas were asked: I have seen some people using something to change the colour of their hair, whether they make it black or red, and I have seen them using something else to straighten curly hair. Are any of these things permissible? Do young people come under the same ruling as old people?
They replied: There is nothing wrong with changing the colour of the hair to any colour except black or with using something to make curly hair straight. The ruling is the same for young people as for old people. That is so long as there are no harmful effects and the substance is taahir (pure) and permissible.
With regard to changing the colour to pure black, that is not permissible for men or women, because the Prophet (blessings and peace of Allah be upon him) said: “Change this grey hair, but avoid black.”
End quote fromFataawa al-Lajnah ad-Daa’imah, 5/168
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If the hair is dyed black, the Prophet (blessings and peace of Allah be upon him) forbade that when he enjoined changing grey hair but avoiding black, as he said: “Change this grey hair, but avoid black.”
There is also a stern warning addressed to the one who does that, which indicates that it is haraam to change the hair to black. As for changing it to other colours, the basic principle is that that is permissible, unless it is done in the style of disbelieving or immoral women, in which case it is haraam from that point of view, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 5/109.
End quote fromMajmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 11/120
What is meant by the warning is the words of the Prophet (blessings and peace of Allah be upon him): “At the end of time, some people will dye their hair with black like the crops of pigeons. They will not even smell the fragrance of Paradise.” Narrated by Abu Dawood, 4212; an-Nasaa’i, 8/138; classed as saheeh by al-Albaani inSaheeh al-Jaami‘, 8153.
Thirdly:
It is permissible to use the herbs mentioned to straighten hair, but if they give a deep black colour, it is not permissible to use for one who has some grey hairs.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Some people use a mixture to straighten the hair; this mixture is composed of henna and a number of other herbs, which includes a herb that dyes the hair black. What is the ruling on using this mixture? Please note that they are using it for the purpose of straightening the hair and not to dye it black, because some of them have black hair. What is the ruling on using it for a woman whose hair is black but there are some white hairs that are not due to old age, and she is also using it for the purpose of straightening her hair? Please advise us concerning that, may Allah reward you with good.
He replied:
There is nothing wrong with using the paste mentioned to straighten the hair if the woman who is using it does not have any grey hairs. But when there are grey hairs, it is not permissible to use anything that will turn the grey hairs black, because the Prophet (blessings and peace of Allah be upon him) said: “Change this grey hair, but avoid black.”
End quote fromFataawa ash-Shaykh Ibn Baaz, 10/63
Based on that, if these herbs dye the hair black, and make it deep black as you say, then you should not use them.
And Allah knows best.








Dought & clear, - How can a person whoaccused another of zina avert the hadd punishment from himself?











If one person accuses another of zina, and wants to repent, how can he avert the hadd punishment from himself?
Praise be to Allah
The hadd punishment for making an accusation of zina is eighty lashes, because Allah, may He be exalted, says (interpretation of the meaning):
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes”
[an-Noor 24:4].
If one man accuses another of zina, and the accused person is chaste (i.e., innocent), the hadd punishment must be carried out on the one who made the accusation.
The hadd punishment for making an accusation of zina may be waived in a number of cases:
1.
If he produces four witnesses who testify that the accused man did commit zina, because Allah, may He be exalted, says (interpretation of the meaning):
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes”
[an-Noor 24:4].
2.
If the accused admits that he did commit zina. This is according to scholarly consensus. Seeal-Mughni, 12/386.
3.
If the accuser is the husband and has accused his wife of zina, he may have avert the hadd punishment from himself by engaging in li‘aan, because Allah, may He be exalted, says (interpretation of the meaning):
“And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e. testifies four times) by Allah that he is one of those who speak the truth.
And the fifth (testimony) (should be) the invoking of the Curse of Allah on him if he be of those who tell a lie (against her).”
[an-Noor 24:6-7].
When Hilaal ibn Umayyah accused his wife of zina, the Prophet (blessings and peace of Allah be upon him) made them engage in li‘aan, and did not carry out the hadd punishment on Hilaal for making an accusation of zina. Narrated by Muslim, 1496
4.
If the accused agrees to pardon the accuser and does not demand that the hadd punishment be carried out on him. This has been discussed previously in the answer to question no. 112116.
Based on that, if a man accuses another man of zina and is lying, he has no way of averting the hadd punishment from himself except by apologising to the one whom he accused, and asking him to forgive him. If he forgives him, then praise be to Allah, but if he wants to demand his right of having the hadd punishment carried out, then he has the right to do that.
And Allah knows best.