Family, - *Protective Jealousy is the Characteristic of the Noble - I

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Protective jealousy is an innate noble characteristic upon which a sound person whom Allaah has honored and favored was created. Islam elevated the rank of this sublime trait and laudably mentioned it to the extent that it considers defending one's honor and being protectively jealous about inviolable matters a type of Jihaad. For this, a person may offer everything and sacrifice his soul, and such a person would be at the same rank as the martyr in Paradise. It was narrated on the authority of Sa‘eed ibn Zayd, may Allaah be pleased with him, that he said, “I heard the Prophet, sallallaahu ‘alayhi wa sallam, saying:‘A person who is killed while protecting his property is a martyr, a person who is killed while defending his life is a martyr, a person who is killed while defending his religion is a martyr, and a person who is killed while defending his family is a martyr.’
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The Meaning of Protective Jealousy
It is a change in the state of the heart and feelings of anger that arise due to a person's feeling that others might share or aspire to share something that he owns. This feeling appears among the spouses. Both men and women share this instinct, although the protective jealousy of women is greater. This feeling becomes more intense when the woman feels that her husband is betraying her or that he desires another woman. Likewise, the man feels the same when he has suspicions regarding his wife's behavior or feels that she desires other men.
Protective Jealously from the Sharee'ah Viewpoint
For both men and women, protective jealousy, when called for and shown in a moderate way, is a praiseworthy trait and it is a necessity for spouses in order that they can live in kindness. Each of them also has to consider the protective jealousy of the other and know that every matter has a moderate and sensible point between its two extremes. It was proven that the Prophet, sallallaahu ‘alayhi wa sallam, said:“There is jealousy that Allaah loves and jealousy that He hates. There is pride that Allaah loves and pride that He hates. The jealousy that Allaah loves is jealousy regarding a matter of suspicion. The jealousy that He hates is jealousy regarding something that is not doubtful. The pride that Allaah loves is a man's pride when fighting and when giving in charity. The pride that Allaah hates is that shown in oppression and boasting.”]Ahmad and others, Al-Albaani - Saheeh[
Protective Jealousy is an Indication of Manliness
Protective jealousy, when justified and shown in a moderate manner, is an indication of true manhood. It leads to the protection of honor, the safeguarding of sacred ordinances, the veneration of the symbols of Allaah, and the promotion of adherence to the limits that He has set. It denotes the strength of one's faith and shows that it is instilled in his heart. Little wonder then that unethical practices, impermissible exposure of women's beauty, immorality and licentiousness prevails throughout the western world and other similar communities. The reason behind this is either the lack of or the complete absence of protective jealousy.
Even in the pre-Islamic era, this characteristic prevailed among the Arabs who experienced the meanings of these virtues. They would be protectively jealous even about their neighbors' honor from their own desires. Manly zeal could also drive these people to incite wars for the sake of any assault against a woman, to protect her honor, or in response to her seeking refuge. The cause of the war of Al-Fijaar that broke out between the Arabs was that a group of youth from Banu Kinaanah saw a woman in the market of ‘Ukaath and asked her to uncover her face, and when she refused they began mocking her. Thereupon, she screamed, “O people of ‘Aamir!” Immediately their fighters responded to her request. The tribe of Kinaanah stood to defend their youth. The tribe of Hawaazin stood on the side of Banu ‘Aamir and Quraysh stood on the side of Kinaanah, which resulted in a countless number of victims and much bloodshed.
Excessive Protective Jealousy
Excessive jealousy is a source of trouble for the person and those around him. Many so-called honor-related crimes are committed due to rumors. This extent of jealousy, which is hazardous, may drive a person to kill others without any justification or sound evidence for his action. This happens in many places. Some husbands have the disease of bitter doubts which turns their marital life into unbearable turmoil. It was narrated that the Prophet, sallallaahu ‘alayhi wa sallam, forbade that a man should unexpectedly come to his wife at night, doubting her fidelity and probing into her lapses. ]Muslim[ It is improper for a husband to have no confidence in his wife, and he should not be excessive in monitoring her each and every action. There is no doubt that such behavior damages the marital relationship and severs what Allaah The Almighty has ordered to be joined.
‘Ali ibn Abi Taalib, may Allaah be pleased with him, would say, “Do not have excessive jealousy over your wives such that you would cause them to be slandered.” Also, Mu‘aawiyah, may Allaah be pleased with him, said, “There are three characteristics of nobility: Forgiveness, having a flat abdomen and avoiding excessive protective jealousy.”
Therefore, moderation in this regard is very important and the limits of the required protective jealousy are determined by the texts of the Sharee'ah. It was narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said:“Allaah becomes jealous and the believer also becomes jealous. Allaah becomes jealous when the believer commits what He has forbidden.”]Al-Bukhaari[
Protective jealousy is required if women violate the prohibitions of Allaah The Almighty, and in this case such jealousy is praiseworthy. Conversely, being void of such jealousy in these situations is dispraised and is the cause of a person being prevented from entering Paradise. The proof of this is what was narrated on the authority of ‘Ammaar ibn Yaasir, may Allaah be pleased with him, that the Prophet, sallallaahu ‘alayhi wa sallam, said:“There are three types of people who will never enter Paradise: A Dayyooth, a woman who assumes a masculine attitude and an alcoholic.”His Companions asked, “O Messenger of Allaah, we know what an alcoholic is, but what is a Dayyooth?” He, sallallaahu ‘alayhi wa sallam, replied:“He is the person who does not care who has private access to his womenfolk.”The Companions asked, “Who are the women who assume a masculine attitude?” He, sallallaahu ‘alayhi wa sallam, replied:“They are women who imitate men.”
Considering the Protective Jealousy of Others
When a man feels the pain of a loss or jealousy when his friend forsakes him and befriends someone else, then we should consider the jealousy of the mother-in-law. A mother in this situation feels as if she has lost her son to someone else, after having cared for him throughout his entire life and sacrificed every dear and precious thing to make him a man of consequence in this life. Also, just as the person feels jealous over his wife, he should consider her jealousy over him. It is improper to show his admiration for other women, not to mention narrating his pre or post-marital relationships, as this is not a source of pride. Rather, a person should keep it hidden, repent from such an act if they have happened, and adhere to Sitr )covering and protection(.
A woman should also control herself as much as she can, otherwise her jealousy would be irrepressible. Commenting on the verse in which Allaah The Almighty Says )what means(:}And they will have therein purified spouses.{]Quran 2:25[, Ibn Al-Qayyim, may Allaah have mercy upon him, said, “They are purified from menstruation, urination and any harm that afflicts women in this world. Their souls are also purified from jealousy, wanting to harm their husbands and desire for other men.”
The Jealousy of Allaah The Exalted
Sharee'ah texts prove that Allaah The Exalted becomes jealous . His jealousy is a fact and He becomes jealous in a manner that befits His majesty and perfection. A manifestation of His Jealousy is His dislike that His slave should fall into acts of disobedience or associate anything in what is due solely to Him in terms of obeying His commands and avoiding His prohibitions. It was narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said:“Allaah becomes jealous and the believer also becomes jealous. Allaah becomes jealous when the believer commits what He has forbidden.”]Al-Bukhaari[ In another Hadeeth, he , sallallaahu ‘alayhi wa sallam, said:“No one is more jealous than Allaah The Almighty. Because of His jealousy, Allaah has prohibited immorality, both apparent and concealed, and no one likes to be praised more than Allaah The Almighty.”]Al-Bukhaari and Muslim[ Another narration of this Hadeeth states:“The believer gets jealous and Allaah is even more jealous.”]Al-Bukhaari and Muslim[
It was narrated in a Hadeeth that the Prophet, sallallaahu ‘alayhi wa sallam, said to his Companions, may Allaah be pleased with them, about one of them:“Are you surprised at Sa‘d's jealousy over his honor? By Allaah, I am more jealous over my honor than he is over his, and Allaah is more jealous than I am.”]Al-Bukhaari and Muslim[

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Night Prayer, - Dought & clear, - * Can women gather in the house ofone of their number to offer Taraweeh prayer?

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We live in a village in which there are no women who go to the mosque, and there is no space for women in the mosque. Is it permissible for women to gather in one house to pray Taraweeh in congregation? If that is permissible, should the prayer be recited quietly or what? How can they pray in congregation if the prayer is to be recited aloud like Fajr or ‘Isha’ and one of them leads the others – should she recite out loud or not?.
Praise be to Allaah.
Firstly:
It is permissible for women to gather to pray Taraweeh in the house of one of them, subject to the condition that there is no wanton display of adornments (tabarruj) involved in their going out, and that there is no danger of fitnah.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
There is nothing wrong with women attending Taraweeh prayers so long as there is no danger of fitnah, subject to the condition that they go out in a decorous manner, not making a wanton display of their adornments or wearing perfume. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 14, question no. 808.
But it is better for each of them to pray on her own in her house, and in an inner part of the house. The Prophet (peace and blessings of Allaah be upon him) said that it is better for women to offer obligatory prayers in their houses than to pray in the mosque, so it is more apt that this should also apply to naafil prayers.
It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “The best mosques for women are the innermost parts of their houses.” Narrated by Ahmad, 26002; classed as hasan by al-Albaani inSaheeh al-Targheeb, 341.
Indeed it is better for a woman to pray in her home than to pray in congregation in al-Masjid al-Haraam (in Makkah) or in the Prophet’s Mosque behind the Prophet himself (peace and blessings of Allaah be upon him).
It was narrated from Umm Humayd, the wife of Abu Humayd al-Saa’idi (may Allaah be pleased with them both) that she came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, I love to pray with you.” He said: “I know that you love to pray with me, but your praying in your room is better for you than your praying in your house, and your praying in your house is better for you than your praying in your courtyard, and your praying in your courtyard is better for you than your praying in the mosque of your people, and your praying in the mosque of your people is better for you than your praying in my mosque.” So she gave orders that a ‘mosque’ be built for her in the innermost and darkest part of her house, and she used to pray there until she met Allaah (i.e., died).
Narrated by Ahmad, 26550; classed as saheeh by Ibn Khuzaymah, 1689; classed as hasan by al-Albaani in Saheeh al-Targheeb, 340.
Imam Ibn Khuzaymah included this hadeeth in a chapter entitled: It is preferable for a woman to pray in her house rather than in her courtyard, and in the mosque of her people rather than in the Mosque of the Prophet (peace and blessings of Allaah be upon him), even though one prayer offered in the Mosque of the Prophet (peace and blessings of Allaah be upon him) is equivalent to one thousand prayers offered in any other mosque. This is the evidence that the words of the Prophet (peace and blessings of Allaah be upon him), “One prayer in this mosque of mine is better than a thousand prayers in any other mosque” refer only to men and not women.
Al-Shaykh ‘Abd al-‘Azeem Abaadi (may Allaah have mercy on him)said:
It is better for women to pray in their houses because then there is no danger of fitnah. This ruling is even more emphatic because of the wanton display (tabarruj) and adornment of women.
‘Awn al-Ma’bood, 2/193
Secondly:
If women gather together in one house in accordance with the conditions mentioned above, it is permissible for them to pray in congregation. The one who is leading them in prayer should stand in the middle of the (first) row, not out in front, and she should not lead men in prayer even if they are her mahrams. She should recite our loud just as men do in the prayers where reciting out loud is required, so long as no men except her mahrams can hear her voice.
It was narrated that Umm Waraqah bint ‘Abd-Allaah ibn Nawfal al-Ansaariyyah asked the Prophet (peace and blessings of Allaah be upon him) for permission to appoint a muezzin in her house who would call her to prayer, and he told her to lead the people of her household in prayer.
Narrated by Abu Dawood, 591; classed as hasan by Shaykh al-Albaani inIrwa’ al-Ghaleel, 493.
And it was narrated from ‘Aa’ishah that she would give the call to prayer and lead other women in prayer, standing in the middle of the row.
And ‘Aa’ishah led women in obligatory prayers, standing in the midst of them.
And it was narrated that Hujayrah bint Haseen said: Umm Salamaah led us in prayer standing in the midst of the women.
And it was narrated from Umm al-Hasan that she saw Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him), leading women in prayer, standing with them in their row.
Shaykh al-Albaani (may Allaah have mercy on him) said, after narrating these reports:
In conclusion, these reports are sound and may be acted upon, especially since they confirm the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men…”
Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 153-155.
Ibn Qudaamah (may Allaah have mercy on him) said:
She should recite out loud in prayers where it is required to recite out loud, but if there are any men present, she should not recite out loud, unless they are her mahrams, in which case she may do so.
Al-Mughni, 2/17
And Allaah knows best.

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Night Prayer, - Dought & clear, - * She wants to pray tahajjud at the end of the night – should she pray Witr with the imam in Taraweeh?

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I'm a muslim woman who prays tarawehe. Mostly if I do not go for prayers, my younger brother does not go either.In the mosque where we pray from the imaam prays witr as well. I have been waking up to pray tahajud and read the Quran at night. After witr I can not pray Tahajud. What is a better option for me. To go for taraweh so my brother can go too or to stay home and pray at night? Which is more rewarding?.
Praise be to Allaah.
Your going to the mosque and attending Taraweeh with the congregation and meeting your Muslim sisters are all good things, praise be to Allaah. The fact that you are helping your brother to do this as well is another good deed to be added to the others.
There is no conflict between this and your praying tahajjud at the end of the night. You can combine all these good deeds, by doing one of the two following things:
1 – Pray Witr with the imam, then when you can do tahajjud after that, prayer whatever Allaah wills for you, two by two rak’ahs, without repeating Witr, because one cannot pray two Witrs in one night.
2 – Delay Witr until the end of the night. When the imam says the salaam at the end of Witr, do not say the salaam with him, rather stand up and do an extra rak’ah, so that your Witr will then be at the end of the night.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: When some people pray Witr with the imam and the imam says the salaam, they stand up and do another rak’ah so that their Witr will be at the end of the night. What is the ruling on doing this? Is it regarded as finishing the prayer with the imam?
He replied:
We do not know of there being anything wrong with this. The scholars stated that there is nothing wrong with doing that so that one will pray Witr at the end of the night. It is still true that he has stood with the imam until he finishes, because he stayed with him until the imam finished, then he prayed an extra rak’ah for a legitimate shar’i purpose, so that his Witr will be at the end of the night. There is nothing wrong with that, and that does not mean that he did not stay with the imam, rather he stayed with the imam until he finished, but then he did not finish with him, rather he delayed a little. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/312
Shaykh Ibn Jibreen (may Allaah preserve him) was asked a similar question and he replied:
It is better for the person who is praying behind the imam to follow the imam until he finishes Taraweeh and Witr, so that he will have stayed with the imam until he finishes, and the reward for spending the whole night in prayer will be recorded for him. This is what Imam Ahmad and other scholars did.
Based on this, if a person prays Witr with him (the imam) and finishes with him, there is no need to do another Witr at the end of the night. If he wakes up at the end of the night he may offer whatever prayers Allaah has decreed for him, two rak'ahs at a time. And he should not repeat Witr, because there should not be two Witrs in one night.
Some scholars regarded it as preferable to pray Witr with the imam and do an additional rak’ah, by standing up after the imam says the salaam and then doing another rak'ah and saying the salaam, and then praying Witr at the end of tahajjud, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you fears that dawn is about to come, let him pray one rak’ah as Witr …” And he said: “Make the last of your prayer at night Witr.” End quote.
FromFataawa Ramadaan, p. 826
The Standing Committee also issued a fatwa saying that the second matter is good.
Fataawa al-Lajnah al-Daa’imah, 7/207
We ask Allaah to grant you guidance and steadfastness.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * He recites the last verses of Soorat al-Baqarah in Witr prayer

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What is the ruling on always reciting the last verses of Soorat al-Baqarah in after the fifth tasleem of Taraweeh prayer?.
Praise be to Allaah.
If the imam always recites the last verses of Soorat al-Baqarah in Taraweeh or in Shafa’ and Witr because he believes that it is Sunnah, this is a mistake. What is proven from the Prophet (peace and blessings of Allaah be upon him) is that he used to recite al-A’la and al-Kaafiroon and al-Ikhlaas. It was narrated from Abu Dawood (1423), al-Nasaa’i (1736) and Ibn Maajah (1171 – this version was narrated by him – that Ubayy ibn Ka’b (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Witr and reciteSabbih ismi Rabbika al-A’la(al-A’la 87),Qul yaa ayyhu’l-kaafiroon(al-Kaafiroon 109) andQul Huwa Allaahu ahad(al-Ikhlaas 112).
Classed as saheeh by al-Albaani inSaheeh al-Nasaa’i.
Whoever wants to follow the Prophet (peace and blessings of Allaah be upon him), this is his Sunnah. There is nothing wrong with reciting other passages of the Qur'aan, but one should not persist in reciting a specific passage and never reciting anything else, for that may come under the heading of reprehensible innovation (bid’ah), because he is singling out a specific passage for this prayer that the Messenger (peace and blessings of Allaah be upon him) did not single out, and seeking to draw close to Allaah by means of something that He has not prescribed, which is bid’ah (innovation).
And Allaah knows best.

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