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Thursday, October 31, 2013

Women site, - Hijab is Obligatory: Evidences from the Quranand Sunnah

Wearing the Hijaab )Islamic covering( is a great act of worship and
one of the most important obligations in Islam, as Allaah The Almighty
has ordained it in His Book and has forbidden its opposite, which is
uncovering and dressing improperly. The Prophet, sallallaahu 'alayhi
wa sallam, commanded it in his Sunnah )tradition( and forbade its
opposite. Moreover, it is the consensus of the Muslim scholars
throughout the ages that the Hijaab is mandatory. Therefore, claiming
that this act of worship )i.e., the Hijaab( was only obligatory in a
certain period of history is baseless and the burden of proof is upon
those who make this baseless claim.
As for the proof of the obligation of Hijaab in Islam, the following
evidences clearly prove the obligatory nature of the Hijaab, and
silence anyone who claims that it is an inherited tradition, or that
it was only obligatory for the early Muslims.
Evidences from the Quran:
•}"And tell the believing women to reduce ]some[ of their vision and
guard their private parts and not display their adornment except that
which ]ordinarily[ appears thereof and to draw their head covers over
their chests and not to display their adornments ]i.e., beauty[ except
to their husbands, their fathers, their husband's fathers, their sons,
their husband's sons, their brothers, their brother's sons, their
sister's sons, their women, that which their right hands possess
]i.e., slaves[, or those male attendants having no physical desire, or
children who are not yet aware of the private aspects of women. And
let them not stamp their feet to make known what they conceal of their
adornment. And turn to Allaah in repentance, all of you, O believers,
that you might succeed.''{]Quran, 24: 30[
'Aa'ishah, may Allaah be pleased with her, said,
"May Allaah have mercy upon the early women of Muhaajireen )the
emigrants who came from Makkah(! When Allaah revealed )what
means(:}"And tell the believing women to reduce ]some[ of their vision
and guard their private parts and not display their adornment except
that which ]ordinarily[ appears thereof and to draw their head covers
over their chests and not to display their adornments ]i.e., beauty[
except to their husbands, their fathers, their husband's fathers,
their sons, their husband's sons, their brothers, their brother's
sons, their sister's sons, their women, that which their right hands
possess ]i.e., slaves[, or those male attendants having no physical
desire, or children who are not yet aware of the private aspects of
women. And let them not stamp their feet to make known what they
conceal of their adornment. And turn to Allaah in repentance, all of
you, O believers, that you might succeed "{]Quran, 24: 30[ they tore a
part of their garments and drew it down over their heads to cover
themselves." ]Al-Bukhaari[
•}"And women of post-menstrual age who have no desire for marriage –
there is no blame upon them for putting aside their outer garments
]but[ not displaying adornment. But to modestly refrain ]from that[ is
better for them. And Allaah is Hearing and Knowing."{]Quran, 24: 60[.
•}"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 and not be
abused. And ever is Allaah Forgiving and Merciful."{]Quran, 33: 59[
•}"And stay in your houses, and do not display yourselves )adornments(
like that of the times of Jaahiliyyah )i.e., the pre-Islamic
era(."{]Quran, 33: 33[
Evidences from the Sunnah:
1. 'Aa'ishah, may Allaah be pleased with her, narrated that 'Umar, may
Allaah be pleased with him, said to the Prophet, sallallaahu 'alayhi
wa sallam, "'O Messenger of Allaah! Why don't you command your wives
to cover themselves?' Then Allaah revealed the verse which obligates
Hijaab." ]Al-Bukhaari and Muslim[.
2. Ibn 'Umar, may Allaah be pleased with him, narrated that the
Prophet, sallallaahu 'alayhi wa sallam, said:"On the Day of
Resurrection, Allaah will not look at the one who drags his garment
)below his ankles( out of pride."Umm Salamah, may Allaah be pleased
with her, therefore asked, "What should women do with their dresses?"
He, sallallaahu 'alayhi wa sallam, replied:"They should only lower it
a hand-span )below the ankles(."She then replied, "But then their feet
would be uncovered )while walking(." So he, sallallaahu 'alayhi wa
sallam, said:"Then they should lower it by an arm's length."]Abu
Daawood and Tirmithi[

Women site, - Morals and Zakah

Hardly ever is prayer mentioned in the Noble Quran without being
associated with Zakah. Zakah is the inseparable twin of prayer in the
Book of Allah The Almighty and the Sunnah of His messenger, sallAllahu
'alayhi wa sallam, as well. Zakah is like prayer in terms of its
relation to morals. The payer of Zakah offers it out of obedience to
his Lord, abiding by His commands, warding off devils, relieving
oneself from being questioned about the obligation of Zakah on the Day
of Judgment. Zakah increases one's wealth, allows him to help the poor
and needy, protects him from meanness and curbs his sinful desires. It
helps spread an atmosphere of love, intimacy and affection among
Muslims and creates a close bond between the rich and poor within the
Muslim community. The payer of Zakah relishes the pleasure and
satisfaction of the heart as he obeys the commands of Allah The
Exalted. Thus, he is keen not to delay paying the due Zakah and is
diligent in giving it to its eligible recipients. Allah The Exalted
Says )what means(:}Take, ]O, Muhammad[, from their wealth a charity by
which you purify them …{]Quran 9:103[
When Muslims fully grasp this, they find themselves willing not only
to pay the due Zakah, but also to spend in charity according to their
abilities even if this was not obligatory upon them. This renders them
eager to give in charity and help others in all possible ways and it
indicates the purity of their hearts andthe spiritual elevation of
their souls.
The Messenger of Allah, sallAllahu 'alayhi wa sallam, said:"Smiling in
the face of your brother is charity, enjoining good and forbidding
evil is charity, guiding a lost man in a foreign land is charity,
guiding the blind is charity, removing harmful things, thorns and
bones from a road is regarded as charity and pouring what is left from
your vessel into that of your brother is charity."
Hence, the close bond between Zakah and morals in Islam becomes clear.

Dought & clear, - He works as a nurse, which means that he may do some things that are not acceptable according to sharee‘ah

What is the permissibility of being a male nurse in a non muslim
country? Im currently studying to become a nurse and I'm worried about
several things concerning this career. Often times we need to feed
patients ( maybe even female patients) food that may contain pork
other haram foodstuff. Sometimes the patients are olso served alcohol.
We may also need wash the (female) patients and change their clothes.
Also in this country this is a predominantly femele occupation. In my
current practical training there only one other male. Only two of the
patients are male. Also all of my teachers and majority of my
classmates are female. We may also have to bring them activity which
may include (religious) music and non-muslim religious activities. I
also have to have a practical training period concerning female health
and maternity care where the patients will be female. Also in elderly
care 2/3 of the patients are female. I don't think it is possible to
work in this field and uphold all the religious teachings strictly and
work in this field at the same time. What is the ruling on this
matter? Could reply swiftly to my guestion so I can change my field of
study if it is necessary.
Praise be to Allah.
Firstly:
The basic principle is that medical treatment of women should be done
by female doctors and nurses; if there are no female doctors or
nurses, it is permissible for them to be treated by a man, but that
should be in accordance with Islamic guidelines as mentioned in the
answer to question no. 127491
Secondly:
Free mixing between men and women is a great evil that leads to
serious negative consequences in both religious and worldly terms.
Similarly, work that involves serving pork and haraam drinks to people
is not permissible, because it comes under the heading of cooperating
in sin and transgression.
See the answer to question no. 3288
Thirdly:
According to what the questioner mentioned in his question, this work
is haraam and is not permissible, for the following reasons:
1.haraam mixing between men and women in school and work
2.offering pork and haraam drinks to patients
3.uncovering of 'awrahs and touching them unnecessarily, as there are
women around who can do these tasks
4.taking part in activities that include singing, music and mixing
5.treating women and taking care of them when there are female nurses
who could do that.
What you must do is look for work that is appropriate for you, far
removed from things that are contrary to Islam, and choose the best
and the next best, according to what you can do.
And Allah knows best.

Dought & clear, - Her mother wants her to marry one suitor, but her father thinks that he is not suitable; what should she do?

My Mum wants me to get married to someone who my Father thinks isnt
good for me and as you know men are the head of the family and I want
my dad to choose my life-partner than my mum so is this right?
Praise be to Allah.
Allah, may He be exalted, has given authority in the matter of
marriage to the man, so it is not permissible for a woman to arrange a
marriage for herself or for anyone else; rather her marriage must be
arranged by a wali or guardian. Women have nothing to do with
guardianship in marriage; rather that is only for men, and is
basically for the father, who takes precedence over others in
arranging the marriages of his daughters.
Imam Abu Bakr al-Qaffaal ash-Shaashi (may Allah have mercy on him) said:
The reason being – and Allah knows best –that women have a natural
inclination towards men and they are not able to judge people well,
and that could lead them to choose one who is not an appropriate
choice (for marriage),therefore Allah entrusted the woman's case, with
regard to her marriage, to her father. If the matter had been
entrusted to her, there would be the fear that she might marry someone
who is not compatible with her.
End quote from Mahaasin ash-Sharee'ah, 247. See also the answer to
question no. 2127
If the father has the right to guardianship in the case of marriage,
and the marriage contract cannot be done without him, then it is only
logical that his opinion should take precedence in the matter of
choosing a husband for his daughter, especially when he in most cases
will be better able to judge their character, thus he will be able to
find out about the suitor and reach the right conclusion.
But that does not mean that the mother has no say in choosing a
husband for her daughter; rather she should be consulted about the
matter and her opinion should be taken into consideration, because
perhaps it may be correct and some things may be apparent to her that
are not apparent to her husband.
To sum up:
The basic principle is that the father's opinion and choice takes
precedence over that of the mother, but that does not mean that the
mother's opinion should be ignored altogether; rather it should be
taken into consideration so so that she does not feel left out and to
convince her of the father's point of view, and that he is responsible
with regard to their daughter's marriage. Thus the choice is up to
your father, especially if he is known to be of sound reasoning, but
he should not make her feel left out; rather he should respect her
opinion.
And Allah knows best.