Biography, - Maryam bint Jahsh

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Muslim women excelled, not onlyFiqh,HadeethandTafseerbut also in other Islamic sciences. One such example is of Maryam bint Jahsh, may Allaah have mercy upon her, who lived in the 4thCentury; she was an expert of the language in which Allaah chose to reveal the Quran )i.e. Arabic(.
She was married to the great Yemeni scholar Jamaal Ad-Deen ‘Ali ibn ‘Abu Al-Fawaaris Al-Hamdaani, may Allaah have mercy upon him. Not only was it due to her knowledge of the Arabic language, but also the acuteness of her mind, that Maryam bint Jahsh, may Allaah have mercy upon her, was able to subtly resolve a difficult point for her husband.
Her husband had been engaged in debate with some adherents of a sect calledMurji’ah. Their heresy was such that they believed that as long as one had faith in their heart, regardless of what they commit with the limbs, faith by itself will secure their salvation. Her husband, ‘Ali, may Allaah have mercy upon him, quoted the end of verse 40 of ChapterAl-A‘araaf:‘‘…. Indeed those who belie our signs )aayaat( and disdain them — for them the gates of the heaven will not be opened, nor will they enter the Garden, until the camel passes through the eye of the needle.’’]Quran 7:40[
TheMurji’iwho was debating said: “This is easy for Allaah, with His Power, if He Wills, He passes the camel through the eye of the needle.’ When ‘Ali, may Allaah have mercy upon him, returned home his mind was still preoccupied and at he could not sleep during the night. His wife, Maryam, may Allaah have mercy upon her, asked him what was wrong; after he, may Allaah have mercy upon him, explained to her what the matter was she said on sentence that gave ‘Ali, may Allaah have mercy upon him, not only a good nights sleep, but a very good nights sleep. She, may Allaah have mercy upon her, said,‘In the verse of the Quran the camel is the subject ]of the verb[, not the object.’







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Dought & clear, - Reconciling between the view that the Earth is round and the verse “And Allah has made for you the earth wide spread (an expanse)” [Nooh 71:19]

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Could you please explain these Quranic verse. Actually one Non Muslim asked me to explain these verses.
Quran 71:19 And Allah has made the earth for you as a carpet (spread out).
Quran 78:6 Have We not made the earth as a wide expanse, What does it mean ?
Quran 15:19 And the earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance.
Does it mean that Earth is flat? Tafsir Jalalayn says that EARTH is flat. But it is against Established Science.
Praise be to Allah
Firstly:
The scholars are unanimously agreed that the earth is round, but to human eyes it appears to be flat, because it is very big and its roundness or curvature cannot be seen at close distances. So the one who stands and looks sees it as flat, but when viewed as a whole, in reality it is round.
Ibn Hazm (may Allah have mercy on him) said:
The proofs of the Qur’an and Sunnah indicate that it is round. End quote.
See also the answers to questions no. 201530and 118698
Secondly:
The verse (interpretation of the meaning)“And Allah has made for you the earth wide spread (an expanse)” [Nooh 71:19]indicates that it is spread out and shaped so that people can feel settled in it and be able to live and prosper in it. Ibn Katheer said:
That is, He spread it out, prepared it, made it stable and made it firm by means of the mountains.
Tafseer Ibn Katheer, 8/247
Similarly, the verse (interpretation of the meaning) “Have We not made the earth as a bed” [an-Naba’ 78:6]means that it is spread out and prepared for you and for your benefit, so that you can cultivate it, build dwellings in it and travel through it.
Ibn Katheer said:
That is, it is prepared for people in such a way that they can live in it, and it is firm, stable and steady.
Tafseer Ibn Katheer, 8/307
And the verse (interpretation of the meaning)“And the earth We spread out, and placed therein firm mountains, and caused to grow therein all kinds of things in due proportion” [al-Hijr 15:19]means We spread it out and placed firm mountains therein. This is like the verse in which Allah says (interpretation of the meaning):“And it is He Who spread out the earth, and placed therein firm mountains and rivers” [ar-Ra‘d 13:3].
There is no contradiction between saying that it is round and saying that it was spread out, because in fact in its totality it is round, but to the one who stands on it and looks at it, it appears flat, as it appears to everyone.
Ar-Raazi (may Allah have mercy on him) said:
If it is said: Do the words“And the earth We spread out”indicate that it is flat?
We would respond: Yes, because the earth, even though it is round, is an enormous sphere, and each little part of this enormous sphere, when it is looked at, appears to be flat. As that is the case, this will dispel what they mentioned of confusion. The evidence for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning):“And the mountains as pegs” [an-Naba’ 78:7]. He called themawtaad(pegs) even though these mountains may have large flat surfaces. And the same is true in this case.
End quote fromTafseer ar-Raazi, 19/131
Shaykh ash-Shanqeeti (may Allah have mercy on him) said:
If the scholars of Islam affirm that the earth is round, then what would they say about the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“Do they not look at the camels, how they are created?
And at the heaven, how it is raised?
And at the mountains, how they are rooted and fixed firm?
And at the earth, how it is spread out?”
[al-Ghaashiyah 88:17-20].
Their response will be the same as their response concerning the verse in which Allah, may He be exalted, says (interpretation of the meaning):“Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water” [al-Kahf 18:86]– that is, as it appears to be in the eye of the beholder, because the sun sets on one country, but remains up in the sky for another, until it rises from the east on the following morning. So the earth looks flat in every region or part of it, because of its immense size.
This does not contradict its real shape, because we may see a very high mountain, but if we climb it and reach its summit we may find a flat surface there, and find an entire nation living there, and some of the people there may not know anything about the rest of the world, and so on. End quote.
Adwa’ al-Bayaan, 8/428
Shaykh Rafee‘ ad-Deen ibn Waliyullah ad-Dahlawi (may Allah have mercy on him) said in his bookat-Takmeel:
Some may understand words such as “made the earth as a bed” [an-Naba’ 78:6], “He spread the earth” [an-Naazi‘aat 79:30]and “…how it is spread out…”[al-Ghaashiyah 88: 20]as meaning that it is flat, whereas the scholars affirm that it is round on the basis of sound evidence, so it is thought that there is a conflict. That may be refuted by the fact that the visible part of it (for a person standing on it) appears flat, because the larger a circle is, the more spread out it is, so we may say that it is flat on the basis of that part of it that is visible to us, and it is round in its totality, on the basis of rational thinking.
Quoted from him by Siddeeq Hasan Khan in his tafseer,Fath al-Bayaan, 15/208
And Allah knows best.






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Dought & clear, - Does using ointment inserted into the anus break the fast?

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I have a wound in my anus (possibly anal fissure), so I need to apply a cream (antiseptic) after passing the motion, which I usually do during the day time after the Fajir. I need to apply it using my finger(inserting it inside the anus), does that invalidate my fast during the holy month of Ramadhan ?
Praise be to Allah
If the fasting person puts anything into his body via the anus, this is one of the things that invalidate the fast according to the majority of scholars.
That includes, for example, inserting his finger, whether that is when cleaning himself after relieving himself, or applying any kind of medicine, or inserting anything such as suppositories or enemas.
A number of scholars have stated that the fast is not invalidated by that. This is the view of Ibn Hazm and is the view favoured by Shaykh al-Islam Ibn Taymiyah and, among contemporary scholars, Shaykh Ibn ‘Uthaymeen (may Allah have mercy on them all).
The reason why it does not invalidate the fast is that there is no evidence to that effect; the basic principle is that it remains valid unless there is evidence to indicate otherwise.
It says inal-Mawsoo‘ah al-Fiqhiyyah(2/87): The Hanafis and Maalikis in their most well-known view, which is also the view of both the Shaafa‘is and the Hanbalis, is that having an enema invalidates the fast of the fasting person and he has to make it up, because ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) entered upon me and said: “O ‘Aa’ishah, is there any piece of bread?” I brought him a piece and he put it in his mouth, then he said: “O ‘Aa’ishah, did any of it enter my stomach? … This is like the kiss of the fasting person; rather the fast is broken by what goes in, not by what comes out.”
It was narrated from Ibn ‘Abbaas and ‘Ikrimah: The fast is broken by what goes in, not by what comes out. Because this is something that has reached his insides by his choice, it is akin to food, and it has the same effect as breaking the fast, namely providing nourishment to the body. However the Maalikis stipulated that the thing that enters the body should be in liquid form, but none of the other (fuqaha’) made any such stipulation.
According to a lesser known view of the Maalikis, which is also the view of al-Qaadi Husayn among the Shaafa‘is – which was described as odd (shaadhdh) – and is also the view favoured by Ibn Taymiyah, if the fasting person has an enema, it does not invalidate the fast and he does not have to make it up.
They gave as the reason for that the fact that fasting is part of the Muslims’ religion which both scholars and ordinary people need to know about. If these matters were things that Allah, may He be exalted, had forbidden, it would have been incumbent upon the Messenger (blessings and peace of Allah be upon him) to explain that clearly; if he had mentioned it, then the Sahaabah would have known about it and would have conveyed it to the ummah as they conveyed the rest of his rulings. As not one of the scholars transmitted any hadeeth – either saheeh or da‘eef, musnad or mursal – concerning that matter, it is known that he did not say anything about it.
End quote.
Ibn Hazm (may Allah have mercy on him) said: With regard to enemas, medicine applied to the outer opening of the urethra, and eardrops, they said: Whatever reaches the inside of the body or the inside of the head – because they are regarded as hollow – invalidates the fast, by analogy with food.
Abu Muhammad said: Rather Allah, may He be exalted, forbade us whilst fasting to eat, drink, have intercourse, vomit deliberately or commit sins. We do not know that food or drink could be taken in through the anus, the outer opening of the urethra, or the ear, and we were not forbidden to put things inside our bodies in ways other than eating or drinking that it is not haraam to put inside our bodies. End quote.
Al-Muhalla, 4/349
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: With regard to kohl, enemas, medicine applied to the urethral opening, head injuries that reach the brain and deep stab wounds to the body, these are matters concerning which the scholars differed. Some of them said that none of these things break the fast; others said that all of them break the fast except kohl; or that they all break the fast except medicine applied to the urethral opening; or that the fast is not broken by using kohl but all the other things do break the fast.
The most correct view is that none of them break the fast, because fasting is part of the Muslims’ religion which both scholars and ordinary people need to know about. If these matters were things that were forbidden by Allah and His Messenger when fasting, and the fast was invalidated by them, it would have been incumbent upon the Messenger (blessings and peace of Allah be upon him) to explain that clearly; if he had mentioned it, then the Sahaabah would have known about it and would have conveyed it to the ummah as they conveyed the rest of his rulings. As not one of the scholars transmitted any hadeeth – either saheeh or da‘eef, musnad or mursal – concerning that matter, it is known that he did not say anything about it.
End quote fromMajmoo‘ al-Fataawa, 25/233
See also:ash-Sharh al-Mumti‘, 6/368;Majallat Majma‘ al-Fiqh al-Islami, 10/638
Based on that, if it is possible for the fasting person to delay what he needs of enemas until after he has broken the fast, that is better, more on the safe side and furthest removed from falling into error, because of what we have mentioned about many of the scholars being of the view that his fast is invalidated by that.
But if that is too difficult for him, or delaying it until after the breaking the fast would cause him harm, and he applies the cream or uses some other remedy, even if that involves inserting what he needs with his finger, then we hope that there will be no blame on him and that his fast will not be invalidated by it. We have quoted above the scholars that favoured this view.
And Allah knows best.







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