Hajj & Umrah, - * Lessons from Hajj and the First Ten Days of Thul-Hijjah

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the Islamic ruling onHajj, its rationale, manners, conditions, description, prohibitions and fruits, although this information is vital for each and every Muslim, especially those who intend to performHajjso that they can perform this act of worship properly. It is also not about the first ten days ofThul-Hijjahand the Islamic rulings about them, although such information is fundamental for every Muslim.
This article addresses the Muslim’s inner dialogue with himself on such great occasions and how to seize them and make full use of them in order to fill his balance of good deeds with abundant rewards beyond words, beyond imagination.
First point of discussion:
The blessed days are approaching; the greatest days in the entire year. Allaah The Exalted Swore by these blessed days in the Quran. Indeed, and He only swears by a great matter. Allaah The Exalted Says )what means(:}By the dawn*And ]by[ ten nights…{]Quran 89:1-5[
According to the correct opinion of scholars, this verse refers to the first ten days ofThul-Hijjah.
This blessed spiritual season witnesses the performance ofHajj, the Day of‘Arafah, Day ofNahr)the 10th day ofThul-Hijjah(, which is the greatest day of the year, the Day of the GreatHajj, the Day of‘Eed Al-Adh-ha, and slaughtering theHady)sacrificial animal( andUdh-hiyah. Moreover, during these blessed days and the following Days ofTashreeq, the pilgrims savor the blessings of being in the best time and the holiest place in the world and spend the best of times. They perform all kinds of worship and righteous deeds with which they can come closer to their Lord, which is a privilege that is not granted to non-pilgrims.
It is recommended for Muslims to carry out righteous deeds whose virtues and rewards are equal to those of a man who participates inJihaad,offering his money and life for the Cause of Allaah and does not return with any of these. Such aMujaahidspends all his money and is granted martyrdom for the Cause of Allaah.
A significant question arises in this regard; should Muslims, males and females, not change their daily routines and lifestyles on these priceless, virtuous, blessed days?
Second point of discussion:
One of the features of change in the Muslim’s daily routine and lifestyle during these blessed days is becoming aware of the greatness and significance ofHajj, whether pilgrims or non-pilgrims. If Muslims ponder overHajj, they would be amazed at the Greatness of Allaah The Exalted and the beauty of His Legislation. Allaah The Exalted, the only deity worthy of worship, created us and set the optimal and perfect legislation andSharee‘ah)Islamic law( for us. He bestowed upon His slaves His mercy and exemption from Hellfire.
This feeling ]of the greatness ofHajj[ embodies the unity of the pilgrims as they collectively walk toAl-Masjid Al-Haraam,circumambulate theKa‘bah, bow down and prostrate themselves before their Lord, performSa‘y, shave or shorten their hair, stand at ‘Arafaat, spend the night in Muzdalifah, throw the pebbles, and slaughter theHady. All the pilgrims perform these rites communally; they offer them to one Lord and have the same aspiration, i.e. attaining the forgiveness of Allaah, exemption from Hellfire, and admittance to Paradise.
All the pilgrims perform the due rituals ofHajjtogether peacefully and safely, enjoying the commendable services offered to them. They race one another in doing righteous deeds in a great picture that is beautifully engraved in our hearts. Allaah The Exalted Says )what means(:}Hajj is ]during[ well-known months, so whoever has made Hajj obligatory upon himself therein ]by entering the state of Ihraam[, there is ]to be for him[ no sexual relations and no disobedience and no disputing during Hajj.{]Quran 2:197[
Moreover, the Prophet,, said:“Whoever performs Hajj to this House )Ka‘bah( and does not approach his wife for sexual relations nor commits sins )while performingHajj(, he will come out as sinless as a newly-born child )just delivered by his mother(.”
In this spiritually overwhelming experience, hearts are humbled, the eyes shed tears of remorse and the pilgrims are emotionally moved by the greatness of this spiritual experience. This urges pilgrims and non-pilgrims alike to turn to their Lord in repentance, with hearts that are full of remorse, hoping that they would be among the winners to whom Allaah The Exalted would Say on the night of ‘Arafah,“You are forgiven”.
Third point of discussion:
Another aspect of the change that occurs in the Muslims’ ways of life during these blessed days is reflected in their attitudes towards this spiritual season. They know the greatness, virtues, and merits of these blessed days; therefore, they make special plans for spiritual gains and acts of worship so as to do as many righteous deeds as possible and gain as many rewards as possible. The Prophet,, said:“There are no days in which righteous deeds are more beloved to Allaah than these days, i.e. the first ten days of Thul-Hijjah.”Some Companions asked,“Not even Jihaad?"The Prophet,, replied:"Not even Jihaad, except a man who goes out )for Jihaad( with his self and his wealth, then he does not return with any from that.”
Among the recommended righteous deeds on these blessed days isThikr)words of remembrance of Allaah The Almighty(:
The most importantThikrto be recited during this spiritual season isTakbeer, Tahleel, and Tahmeed. The Prophet,, said:“There are no days greater in the Sight of Allaah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Takbeer )saying Allaahu Akbar: Allaah Is The Greatest(, Tahmeed )saying Al-Hamdulillaah: All praise is due to Allaah(, and Tahleel )saying La ilaaha illa Allaah: There is no deity worthy of worship but Allaah( ]on those days[.”
Indeed, the bestThikris the recitation of the Noble Quran and supplications during prayers or at any other time.
Another recommended righteous deed to be done during these blessed days is fasting, especially on the Day of ‘Arafah. It was narrated that fasting the Day of ‘Arafahexpiates the sins of two years; the past and following years. Only the non-pilgrims fast the Day of‘Arafahas the Prophet,, did not fast the Day of ‘Arafahduring the FarewellHajj.
In addition, there are other righteous deeds to be done on these blessed days such as dutifulness to one's parents, maintaining kinship ties, offering charity to the poor and the needy, kindness to relatives, good and kind treatment of others, teaching the ignorant people and guiding those who have gone astray and other good deeds.
One of the commendable good deeds that should be done during this great spiritual season is offering theUdh-hiyah)sacrifice( as it is an act of theSunnah.
Muslims should organize their spiritual and worship plans on these days, chart out a schedule for performing each act of worship and other good deeds and they would find plenty of time and abundant bounty which Allaah The Almighty bestows on them.
Last point of discussion:
It is recommended for Muslims on these blessed ten days to revive and renew their sincerity and devotion in offering their good deeds and acts of worship exclusively and sincerely to Allaah The Exalted. They should hope that their righteous deeds are accepted and turn to their Lord in repentance, relishing the fruits of these righteous deeds in themselves, their

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Hajj & Umrah, - * Hajj: The Global Conference of the Ummah

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global summits and conferences during which presidents and other heads of state meet. Besides, foreign ministers, ministers of defense or others meet during other conferences. In the professional context, there are conferences for physicians, others for engineers and the same for other professions. For each of these conferences, there are authorities that organize them, call for them, determine their places and organize their programs.
Hajjis a great and unique conference for the Muslim nation, and if the nation of Islam realizes and benefits from its merits and goals, its state would be better than it is nowadays.
The invitation to this great conference came from Allaah The Almighty to His Prophet Ibraaheem, the intimate friend of Allaah. Allaah The Exalted Says )what means(:}And proclaim to the people the Hajj ]pilgrimage[; they will come to you on foot and on every lean camel; they will come from every distant pass.{]Quran 22:27[ It is a historic and genuine invitation that is not renewed or revoked. The permanent place of holding the conference that never changes is the Sacred House of Allaah and its holy environs that combine divine blessing, historic antiqueness and religious sanctity. The agenda with all the words and deeds contained therein is dictated by virtue of the Order of Allaah The Almighty to Muhammad the Messenger of Allaah,who said:"Learn your rituals from me )by seeing me performing them(."The people invited to this conference are Muslims, whether rulers or ruled, rich or poor, men or women, with no conditions or privileges other than Islam. The only qualification is to be a Muslim –and that is it.
As a result, this conference has been held periodically for thousands of years in the sacred sites. You can see the entire nation of Islam represented in it in various categories such as its rulers, scholars, common masses, leaders, soldiers, men, women, elderly and youth. Can a conference like this be without benefits or impact?
It is a question that should be on the mind of every Muslim and every pilgrim in order to meditate and reflect, then to benefit and work. The following are some reflections on the great conference ofHajj:
*.Every pilgrim travels long distances and crosses many borders. Some pilgrims come from the countries of disbelief or countries of oppression and suppression. All of them strive and suffer in order to reach the sacred sites and participate in the gathering. By crossing all the barriers and overcoming all the difficulties, they declare that the superiority of faith is greater, the caller towards Allaah The Almighty is worthier of being answered, the path of Islam is straighter and that the brothers of faith are nobler.
*.Its unique uniform distinguishes this conference, which is not a condition in other conferences. The pilgrim abandons his ordinary clothes and adornment and devotes himself to Allaah The Almighty. In this way, he declares that this world is not in his heart, that his value lies in the essence not the appearance. He testifies that if the caller to Allaah The Almighty calls and he hears the call to worship, the whole world with its adornments will never act as a barrier in his way; rather, he is ready to relinquish it for the Sake of Allaah The Almighty.
*.This conference reminds the nation to remove all the matters that divide it and to hold firm to the Islamic divine methodology and path. When they makeTawaafaround the honorableKa‘bah,they declare this important principle that makes humble submissive worship to Allaah The Almighty and a continuous relationship with Allaah The Almighty the center of their lives.
*.This conference is an opportunity for setting the general policies of the nation, discussing problems, guiding and instructing through sermons in the season ofHajj, just like the comprehensive and all-inclusive Prophetic sermon in the FarewellHajj.
Finally,Hajjis the season of practically demonstrating the unity of the Islamic nation where differences such as color, race and language dissolve. This unity is with respect to destination and intention, acts and deeds, dress and shape, and standing and movement. In addition, it unites the souls and strengthens ties along with the fulfilling a much greater purpose, which is linking the nation to its Creator, following HisSharee‘ah)Islamic law(, elevating the Islamic standards and abolishing worldly criteria.
Does the Muslim nation realize the importance of these meanings and others? Do individual Muslims know these landmarks? There should be an initiative by the responsible leaders, pious scholars and all Muslims to achieve, along with fulfilling the obligation, the major benefits for the nation that is now suffering woes, defeat and division. Allaah The Almighty Says )what means(:}And ]mention, O Muhammad[, when We Designated for Ibraaheem )Abraham( the site of the House, ]saying[, "Do not associate anything with Me and purify My House for those who perform Tawaaf and those who stand ]in prayer[ and those who bow and prostrate. And proclaim to the people the Hajj ]pilgrimage[; they will come to you on foot and on every lean camel; they will come from every distant pass - That they may witness benefits for themselves and mention the Name of Allaah on known days.{]Quran

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Hajj & Umrah, - * The Merits of Hajj

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Among the blessings of Allaah The Almighty upon His slaves is that He ordained for them acts of worship that can reform their souls, likeSalaah)prayer(,Zakaah)obligatory alms(, fasting,Hajj)major pilgrimage( and other such deeds which nurture and purify individuals in all aspects. Allaah The Almighty Says )what means(:}Allaah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful{]Quran, 5: 6[All these acts of worship are amongst the best deeds, and Allaah The Almighty honors His slaves by giving them opportunities to do those acts of worship. Allaah The Almighty also elevates the pious amongst His slaves when they perform those good deeds. Acts of worship illuminate hearts, refine souls, reform one’s manners and please Allaah The Almighty. They also elevate one’s rank in Paradise, expiate the sins and multiply one’s reward.
Hajjis one such act of worship. It is a pillar of Islam in which Allaah The Almighty has combined all types of ‘Ibaadah)worship(.Hajjcomprises the testimony that there is no deity worthy of worship but Allaah The Almighty and that Muhammad,, is His Messenger, as well as prayer, spending in the way of Allaah The Almighty, fasting )for those who cannot afford to pay for the sacrificial animal(,enjoining good and forbidding evil, patience, perseverance, mercy and abstention from forbidden things.
Hajjis one of the greatest signs of Allaah The Almighty that what Prophet Muhammad,, has come with is certainly the religion of truth. No human power can gather pilgrims every year from all parts of the world; pilgrims with hearts full of yearning and love, who experience difficulties yet rejoice even when it means leaving their homes and families. They feel that the hours of performingHajjare the greatest of one’s life and they spend generously for this purpose. Indeed, it is only Allaah The Almighty who can bring about such a situation. He Says )what means(:}And proclaim to the people the Hajj )pilgrimage(; they will come to you on foot and on every lean camel; they will come from every distant pass – That they may witness )i.e., attend( benefits for themselves and mention the Name of Allaah on known )i.e., specific( days over what He has provided for them of )sacrificial( animals. So eat of them and feed the miserable and poor.{]Quran, 22: 27-28[
The interpreter Ibn Jareer and others reported that Ibn ‘Abbaassaid,
“When Allaah The Almighty commanded Prophet Ibraaheemto proclaim Hajj among people, he said, ‘My Lord, how can I convey the message to the people as my voice cannot reach them?’ Allaah The Almighty Said: ‘You call; it is Our duty to make it reach )everyone(!’ So, he stood in his position and said, ‘O you people! Your Lord has chosen a House, so perform pilgrimage to it.’ It was said that the mountains became leveled and his voice reached all parts of the earth and all that was in the wombs and loins of men were made to hear the call and everything that heard it, responded. So those for whom Allaah The Almighty has decreed to perform Hajj till the Day of Judgment responded, saying, ‘Labbayka Allaahumma Labbayk )Here I am at your service, O Allaah, here I am(.’ ”
Moreover, it is from the favor of Allaah The Almighty upon us that He sent the best of His creation to us in order to explain to us sayings, deeds and beliefs that can make us win the pleasure of our Lord, and to warn us against all that can make Him displeased with us. Allaah The Almighty Says )what means(:}Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know. So remember Me; I will remember you. And be grateful to Me and do not deny Me.{]Quran, 2: 151-152[
Therefore, during one’s pilgrimage, one has to hold fast onto the sublime Islamic manners and etiquettes. Let yourHajjbe an act of repentance from previous sins and a source of reform and piety for the rest of your life. Thank Allaah The Almighty and praise Him for His bountiful blessings of peace, faith and worldly commodities; and also for the opportunities He affords you to do righteous deeds and for the disasters He has averted from befalling you. Print

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Womens Work, - Dought & clear, - * Is it permissible fora woman to work selling products over the phone?

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There are foreign companies in Morocco which also own companies in the west. These companies that are in Morocco offer customer service for the companies that are in the west over the phone, whereby western customers contact the companies in Morocco to ask questions or the company contacts customers who are obviously in the west – Europe – to sell their products over the phone, and the employee attempts to convince the person to buy. The companies market various products and services such as mobile phones, internet, insurance, computers and so on.
These companies have started to increase rapidly, and young men – and even young women – are clamouring to join them as they pay a good salary. The government is also helping with that. Please note that fitnah is widespread in these companies, such as uncovering of women.
What is the ruling on working for them? Is it halaal or haraam?.
Praise be to Allaah.
It is not permissible for a man or a woman to work in places where women mix with men. The evils of mixing are many. It is one of the most effective ways used by the shaytaan to make the Muslim fall into sin and immorality. Hence Islam blocks the ways that may cause a Muslim to fall into anything haraam.
We have discussed the prohibition on mixing in the answer to question no. 1200, where we mention incidents of female workers who have been exposed to annoyance and harassment. This confirms that the Islamic prohibition on mixing is what will protect a woman’s modesty and chastity, and it is what protects a man from allowing his gaze to wander, and protects him from bad consequences.
There is no reason why a woman should not work if she is with other women like her, or she is alone and answers calls from customers or calls them to offer the company’s products, so long as she observes proper etiquette when speaking and does not speak in an alluring tone to men, because Allaah says (interpretation of the meaning):
“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”
[al-Ahzaab 33:32]
And Allaah knows best.

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Womens Work, - Dought & clear, - * Ruling on appointing a woman as a judge

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Is it permissible for a woman to be a judge?.
Praise be to Allaah.
The majority of scholars are of the view that it is not permissible for a woman to be appointed as a judge, and if she is appointed, the one who appointed her is sinning, and her appointment is invalid, and her judgements carry no weight, no matter what ruling she passes. This is the view of the Maalikis, Shaafa’is and Hanbalis, and of some of the Hanafis.
See:Bidaayat al-Mujtahid(2/531);al-Majmoo’(20/127);al-Mughni(11/350).
They quoted a number of texts as evidence for that:
1 –Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”
[al-Nisa’ 4:34]
So the men are the protectors and maintainers of women, in the sense that they are in charge of them. So the verse may be understood as meaning that women cannot be appointed in charge, otherwise women would be the protectors and maintainers of men, which is the opposite of what the verse says.
2 – Allaah says (interpretation of the meaning):
“but men have a degree (of responsibility) over them”
[al-Baqarah 2:228]
Allaah has granted men a degree over women ,and if a woman were to be appointed as judge that would contradict the degree that Allaah has given men in this verse, because in order for a judge to judge between two disputants, he must have a degree over them.
3 – It was narrated that Abu Bakrah (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) heard that the people of Persia had appointed the daughter of Chosroes as their ruler, he said: “No people will ever prosper who appoint a woman in charge of their affairs.” Narrated by al-Bukhaari (4425).
The fuqaha’ quoted this verse as evidence that it is not permissible to appoint a woman as a judge, because lack of prospering is a kind of harm, the causes of which must be avoided. The hadeeth is general in meaning and applies to all positions of public authority. So it is not permissible to appoint a woman, because the word “affairs” is general in meaning and includes all the public affairs of the Muslims.
Al-Shawkaani (may Allaah have mercy on him) said:
There is no stern warning greater than stating that they will never prosper, and the most important issue is to rule according to the rulings of Allaah, may He be glorified and exalted, and therefore this warning applies more emphatically to women. End quote.
Al-Sayl al-Jaraar(4/273)
The Fatwa Committee of al-Azhar said:
The Messenger (peace and blessings of Allaah be upon him) did not intend by this hadeeth only to state that the people who appoint a woman in charge of their affairs will not prosper, because his task was to explain everything that is permissible for his ummah, so that they may succeed and prosper, and everything that is not permissible for them so that they may be safe from evil and loss. Rather he intended to forbid his ummah from imitating those people (the Persians) by delegating any of their public affairs to a woman, and he used this incident to convey this message to the people who were keen to be prosperous so that they would comply with this advice. The Prophet (peace and blessings of Allaah be upon him) used definitive language to state that lack of prosperity is inevitable when a woman is appointed in charge of any affairs. Undoubtedly the prohibition that is derived from this hadeeth applies to any woman in any era; women are not to be appointed to positions of public authority. This general meaning is understood from the wording of the hadeeth. End quote.
4 – Moreover, the nature of woman means that a woman should not be appointed to a position of public authority.
The Fatwa Committee of al-Azhar said, after mentioning the arguments based on the hadeeth:
This ruling is based on this hadeeth, which is that the ruling that women should not be appointed to positions of public authority is not a ruling which is to be followed as a religious ritual without necessarily understanding the wisdom behind it, rather it is one of the rulings that are based on reasons which are obvious to those who understand the differences between the two types of human beings, men and women. This ruling is not connected to anything other than the femininity which is indicated by the word “woman” in the hadeeth. So femininity alone is the reason. … Because of her nature, woman is designed to fulfil the mission for which she was created, which is the role of mother and caring for and raising children. This means that she is likely to be affected by emotion. In addition to that she is faced with natural events that happen repeatedly over the months and years, which may weaken her strength and resolve in forming opinions and adhering to them and in fighting for them. This is something which women themselves cannot deny, and we do not need to quote examples and evidence to prove the emotional nature of woman throughout the ages. End quote.
5 – Practical experience in some countries indicates that women are not fit to play the role of judge. When Islam forbade women to be appointed to positions of public authority, it brought something that would protect people’s rights and ward off corruption, which is something that is not understood by those who are short-sighted.
In one of the Muslim countries the Ministry of Justice opened the door for talented women to become judges, but after five years they dismissed all of these female judges and banned women from entering the graduate school for judges because of their failure despite the opportunities they had for learning and training, and despite the fact that they got higher grades than the men in the theoretical field.
In another Muslim country women were given the opportunity to become judges, but after they failed the state had to remove them from the courts to the technical and research fields.
This indicates that women are not qualified to be judges.
6 – The judge is required to be present among men’s gatherings and to mix with disputants and witnesses, and may need to be alone with them. Islam seeks to protect women and preserve their honour and dignity, and protect them from those who would toy with them. So Islam tells women to stay in their homes and not go out except in cases of necessity. And it forbids them from mixing with men and being alone with them, because that poses a threat to women and their honour.
7 – The position of judge requires a high level of intelligence, insight and reason, and women have less of these qualities than men, and they have little experience in the affairs of life and disputes.
In addition to that, women are faced with natural phenomena during certain days, months and years, namely menstruation, pregnancy, childbirth and breastfeeding etc, which weakens their bodies and affects their understanding of things, which is incompatible with the position and status of a judge.

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Womens Work, - Dought & clear, - * Salaryfrom Unlawful Work

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For about six years I used to work in factories related to foreign companies. Men and women were mixing and of course we talked and joked together and saw haram (impermissible) things happening between men and women, especially during the night shifts. I was receiving my salary monthly. I left this work about two years ago. But I still have some things I bought using those salaries, like a sewing machine I bought to sew women’s clothes. I did not care if they were modest clothes or not. I used to just sew whatever they asked me for. Now I have repented to Allah, the Exalted, and stopped doing this.
My question is: what is the ruling on the salary I received from this work? And what is the ruling on the things I bought using that money? What shall I do regarding those things, like the sewing machine, some gold and some furniture?
Please guide me to Allah’s satisfaction. I want my repentance to be totally pure.
Praise be to Allah.
Firstly:
We praise Allah for having guided you to repent, for the best thing that a person can do in this world is to turn sincerely to Allah. When Allah wills good for a person, He opens the door to humility for him, and makes him see his faults, ignorance, wrongdoing and transgression of His limits, and softens his heart so that he may repent, pray for forgiveness and regret his sins and shortcomings.
Your work in a mixed environment and manufacturing and producing things that may be used in haram ways was one of the haram things which are forbidden by Islamic sharee’ah (law) so as to protect religious commitment and to protect Muslim societies, in adherence to the limits set by Allah, so as to venerate His laws and in acknowledgement of His might, may He be glorified and exalted.
Ibn al-Qayyim said in al-Wabil al-Sayyib:
As for the signs of being serious about keeping away from forbidden things, they are: keeping away from things that could lead to them, and avoiding all means of drawing close to them, such as the one who flees from places in which there are images that lead to fitnah (temptation), for fear of being tempted by them, and giving up things with which there is nothing wrong for fear of things that are wrong, and avoiding excessive indulgence in permissible things for fear of falling into that which is makrooh (disliked), and avoiding people who commit sin openly or regard it as good and promote it and take it lightly and do not care about what they do of sin. Mixing with such people is likely to incur the wrath and anger of Allah, so no one mixes with them except the one whose heart is lacking in respect for Allah and His sacred limits. End quote.
Secondly:
Sewing immodest women’s clothes – for those who will wear them for sinful purposes and use them to cause fitnah (temptation) – is a haram action, because it is helping with evil. What the Muslim must do is respect the sacred limits of Allah and not accept to be a means of Allah being disobeyed or agree to be one of the helpers and troops of the shaytan (devil).
Ibn Taymiyah said in Sharh al-‘Umdah:
For any garment that it is thought will be likely to be used for sinful purposes, it is not permissible to sell it or sew it for the one who will use it for sinful purposes. The same applies to everything that is basically permissible, if it is known that it will be used for sinful purposes. End quote.
He also said, in Majmoo’ al-Fatawa:
If he helps a man to disobey Allah then he is sinning, because he has helped in sin and transgression. Hence the Prophet (peace and blessings of Allah be upon him) cursed alcohol, the one who squeezes (the grapes, etc), the one for whom it is squeezed, the one who carries it, the one to whom it is carried, the one who sells it, the one who buys it, the one who pours it, the one who drinks it and the one who consumes its price.
Most of these people, such as the one who squeezes (the grapes, etc), the one who carries it and the one who pours it are helping in drinking it. Hence it is forbidden to sell weapons to one who will use them in unlawful fighting, such as fighting the Muslims or fighting in fitnah (civil war). End quote.
Ibn Hazm said in al-Muhalla:
It is not permissible to sell anything to someone who will certainly use it to disobey Allah and the transaction is null and void. For exampe, such as selling anything that may be squeezed or pressed to one who will certainly use it to make alcohol, or selling a slave to one who will certainly mistreat his slaves, or selling weapons or horses to one who will certainly use them for aggression against the Muslims, or selling silk to one (a man) who will certainly wear it, and so on with regard to all things, because Allah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.”
[5:2]
The transactions that we have mentioned are obviously helping in sin and transgression, and annulling them is helping in righteousness and piety. If no such thing is certain then the transaction is valid, because it is not helping in sin, and if the purchaser disobeys Allah after that, then the sin is on him. End quote.
It says in al-Mawsoo’ah al-Fiqhiyyah: It is not permissible to practise a profession that leads to haram or that may help in committing haram, such as tattooing, because it involves changing the creation of Allah, or recording riba (interest), because this involves helping to consume people’s wealth unlawfully, and so on. End quote.
Thirdly:
One of the conditions of repenting from haram wealth is getting rid of it, by spending it in the interests of the Muslims and on various charitable causes.
Ibn Taymiyah said in Majmoo’ al-Fatawa: The one who accepts payment for haram things, such as payment for those who carry alcohol, or payment for the one who makes a cross, or the fees of a prostitute and so on, should give it in charity and repent from that haram action, and giving that payment in charity will be an expiation for what he has done. It is not permissible to make use of these payments because they are evil wages. End quote.
It says in al-Furoo’ by Ibn Muflih: In the case of haram wealth, what must be done is repentance and getting rid of it immediately. End quote.
What you must do is work out how much you earned from sewing clothes for immodest women, then give it to the poor and needy in the hope that it will expiate your previous sins. As for the property that you have acquired from working in that factory – including the sewing machine – you do not have to get rid of it, because the reason why it is haram is not directly connected to the original work, rather it is because of the mixing that accompanied it, which has nothing to do with the original work, unless the factory’s work was haram in the first place, such as manufacturing alcohol, cigarettes or haram machines, in which case you would have to get rid of the wages that you took from it.
If you are in difficulty and you cannot get rid of all the money that you acquired from sewing haram clothes, then there is no sin on you if you keep what you need.
Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fatawa:
If this prostitute and this wine-maker have repented and they are poor, it is permissible to give them as much of this money as they need. But if he is able to engage in business or do a handicraft such as weaving or spinning, he should be given enough to serve as capital (to set himself up in business). End quote.
And Allah knows best.

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Making Up Missed Prayers, - Dought & clear, - * She has made up the prayers that she missedwhen she was younger and wants to carry on making them up

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My mother did not pray for several years when she was young, and when she heard from one of the shaykhs that it is obligatory to make up missed prayers, she regretted it and repented, and she promised Allaah that she would make up the prayers that she had missed so long as she lived. In fact she has fulfilled her promise and has made up for all the years during which she did not pray. But she says to us: “I have to keep on praying because I said when I made a promise to my Lord, ‘as long as I live’ and I am still alive.” She offers the obligatory prayers and not the naafil prayers, although she knows that she hads offered all the prayers that she missed. Is what she is doing correct? Is it regarded as a vow?.
Praise be to Allaah.
The majority of fuqaha’ are of the view that the one who does not pray for a while after he reaches puberty has to make up the prayers that he missed. If he does not know how many prayers he missed, then he should do what he thinks is most likely the number of prayers that he missed.
It should be noted that the prayers that she missed when she was young, before reaching puberty, do not have to be made up, because she was not accountable at that time.
Some scholars are of the view that whoever deliberately misses prayers does not have to make them up; all he has to do is repent and do good deeds in the future.
See the answers to questions no. 7969and 72216.
Anyway, what is required of your mother is to seek forgiveness a great deal, repent and do naafil deeds in the hope that Allaah will accept her repentance. Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
With regard to her saying that she made a promise to Allaah to make up the missed prayers for as long as she lives, this is a vow to make up the prayers that she missed, and she has done that and fulfilled that vow. So she does not have to continue making up prayers that she has in fact made up, because a prayer can only be made up once.
As for her saying “as long as I am still alive”, it seems that what is meant by this expression is that she will continue to fulfil her vow as long as she is still alive, and she will never stop making up prayers because of sickness, being busy or any other reason that may distract her from praying.
If she wants to carry on praying, this is a good deed that was encouraged by the Messenger (peace and blessings of Allaah be upon him) when he said: “Prayer is the best thing prescribed, so whoever can offer a great deal of it let him do so” (narrated by al-Tabaraani inSaheeh al-Jaami’(3870)) – so long as that is done with the intention of offering naafil prayers, not with the intention of making up missed prayers.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * Should Duha prayer bemade up if the time for it has ended?

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If I miss Duha prayer after twelve noon, should I make it up even if that it after Zuhr prayer?.
Praise be to Allaah.
Firstly:
The time for Duha prayer is from when the sun has risen to the height of a spear, which is fifteen or twenty minutes after sunrise, until just before the sun passes its zenith (and the zenith is when the time for Zuhr prayer begins). What is meant by just before the sun passes its zenith is ten to fifteen minutes before it reaches the zenith, i.e. before the time when it is forbidden to pray begins. End quote.Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen(may Allaah have mercy on him), (14/306).
Ibn Muflih (may Allaah have mercy on him) said: The time for (Duha) is from when the time when it is forbidden to prays ends, until the sun reaches its zenith. What is meant – and Allaah knows best – is just before the sun passes its zenith, because it is forbidden to pray at that time. End quote fromal-Furoo’(1/5670.
Secondly:
The scholars differed with regard to making up Duha prayer if the time has ended. Some of them were of the view that it should be made up, and this is the correct view according to the Shaafa’is and some of the Hanbalis. Others were of the view that it should not be made up. This is the old view of al-Shaafa’i and of the Hanbalis and Maalikis.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’(3/532): Our companions said: Naafil prayers are of two types, one that is not connected to a specific time and is only done for a reason such as eclipses, praying for rain and greeting the mosque. If it is missed, it cannot be made up. The second type is connected to a specific time, such as Eid prayer, Duha and regular Sunnah prayers that are offered with obligatory prayers, such as the Sunnah of Zuhr etc. There are three views concerning these, the correct view is that it is mustahabb to make them up. Al-Qaadi Abu’l-Tayyib and others said that this is the view that is stated in the new view (of al-Shaafa’i).
The second view is that they should not be made up. This was stated in the old view (of al-Shafaa’i), and it is the view of Abu Haneefah.
The third view is that independent prayers such as Eid and Duha should be made up, whereas prayers that are not independent such as the regular Sunnah prayers that are offered with obligatory prayers should not be made up. If they are made up then the correct view is that they should always be made up. Some of our companions narrated a weak view which is that missed prayers of the day may be made up so long as the sun has not set and missed prayers of the night may be made up so long as the sun has not risen. Based on this, the Sunnah of Fajr may be made up so long as it is still day… This is all weak (da’eef) and the correct view is that it is mustahabb to make up all prayers at all times. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever sleeps and misses a prayer or forgets it, let him pray it when he remembers it.” And Abu Qataadah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) missed Fajr prayer whilst travelling, until the sun had risen. So he did wudoo’ then he prayed two rak’ahs, then the iqaamah was given and he prayed Fajr prayer. What is meant by two rak’ahs here is the regular Sunnah prayer that comes before Fajr. And Umm Salamah (may Allaah be pleased with her) narrated that the Prophet (peace and blessings of Allaah be upon him) prayed two rak’ahs after ‘Asr and she asked him about that. He said: “Some people from ‘Abd al-Qays came to me with the news that their people had become Muslim and they distracted me from the two rak’ahs that come after Zuhr, so I did these two rak’ahs after ‘Asr.” Narrated by al-Bukhaari and Muslim. And Abu Hurayrah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever did not pray two rak’ahs of Fajr until the sun rose, let him pray them (now).” Narrated by al-Bayhaqi with a jayyid isnaad. And it was narrated from Abu Sa’eed (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever slept and missed Witr, or forgot it, let him pray it when he remembers.” Narrated by Abu Dawood with a hasan isnaad. And it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that if the Prophet (peace and blessings of Allaah be upon him) missed praying at night because of pain or anything else, he would pray twelve rak’ahs during the day. Narrated by Muslim. There are many other ahaadeeth about this matter, apart from those which we have mentioned, but this is sufficient. And Allaah is the Source of strength. End quote.
Al-Mardaawi said inal-Insaaf(2/191): Shaykh ‘Abd al-Qaadir said: He may do it after the sun has passed its zenith, but if he delays it until he has prayed Zuhr, he may make it up. End quote.
The Hanafis stated that if the Sunnah prayers are missed, none of them should be made up except the Sunnah of Fajr, which should be made up if it is missed along with the obligatory prayer, and it may be made up until the sun reaches its zenith.Al-Fataawa al-Hindiyyah(1/112).
This is also the view of the Maalikis. In their view no naafil prayer should be made up except the two rak’ahs of Fajr, which may be made up until the sun reaches the zenith, whether the obligatory Fajr prayer was offered alongside it or not.Balghat al-Saalik(1/408).
See alsoal-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah(34/37).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) favoured the view that Duha prayer should not be made up if the time for it has ended. He was asked: If the Sunnah prayer of Duha is missed, should it be made up or not?
He replied: If the time for Duha prayer is missed, then the prayer has been missed, because it is limited to that time. But with regard to the regular Sunnah prayers, because they are connected to the obligatory prayers, they may be made up alongside them. The same also applies to Witr, because it is proven in the Sunnah that if the Prophet (peace and blessings of Allaah be upon him) slept or was ill at night he would pray twelve rak’ahs during the day. And Witr may also be made up. End quote fromMajmoo’Fataawa al-Shaykh Ibn ‘Uthaymeen(14/305).
The matter is broad in scope, praise be to Allaah.

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Making Up Missed Prayers, - Dought & clear, - * She had an operation and offered severalprayers without having purified herself and without facing the qiblah

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I had an operation after Maghrib and the effects of the anaesthetic lasted until Fajr the next day, i.e., I did not pray ‘Isha’ or Fajr. When I woke up from the anaesthetic, I prayed them without doing wudoo’ or even facing the qiblah, and I did not wear my head cover, because of my medical state, whereby I could not even turn over onto my other side. I was in this state until ‘Isha’ and I offered all the prayers in this manner. I would like to ask your advice: should I repeat these prayers or not? If the answer is yes, then what is the manner in which I should repeat them? Should I pray Fajr today and then pray Fajr again with the intention of making up the Fajr that I did not pray, and so on with the rest of the prayers, or what?.
Praise be to Allaah.
Firstly:
When a sick person wakes up from the anaesthetic, he has to make up the prayers that he missed for that reason.
Secondly:
If a sick person is unable to do wudoo’ and there is no one who can help him do wudoo’, then he should do tayammum, even if he strikes his hands against a wall or piece of furniture if there is dust on it, or he may bring some dirt with him with which to do tayammum. If he is unable to do tayammum then he may pray as he is.
The same applies with regard to facing the qiblah and covering the ‘awrah (wearing a khimaar or head cover). If he is able to do any of that then he must do it, but whatever he is unable to do is waived for him and he is not accountable for it, because Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a sick person cannot find any dust, can he do tayammum using the walls or furniture, or not?
He replied: The walls come under the heading of clean earth, so if the walls are built of clean earth, whether that is stones or clay bricks, then it is permissible to do tayammum using them. But if the walls are covered with wood or paint, if there is dust on it they may be used for tayammum and there is nothing wrong with that because then he will be like one who does tayammum on the earth, because dust comes from the earth, but if there is no dust on it, then it does not come under the heading of clean earth, so he should not use it for tayammum.
With regard to furniture we say: if there is dust on it he may use it for tayammum otherwise he should not do tayammum on it, because it does not come under the heading of clean earth. End quote fromFataawa al-Tahaarah(p. 240).
The Standing Committee for Issuing Fatwas was asked: I am bedridden and cannot move. How can I purify myself in order to pray, and how can I pray?
They replied: Firstly: with regard to purification, the Muslim must purify himself with water; if he is unable to use it because he is sick or for some other reason, he may do tayammum with clean earth. If he is unable to do that then the requirement to purify himself is waived and he should pray as he is. Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“and [Allaah] has not laid upon you in religion any hardship”
[al-Hajj 22:78]
With regard to urine and faeces, it is sufficient to clean it with stones (istijmaar) or clean tissues with which the place where it comes out should be wiped three times or more, until the place is clean.
Secondly:
With regard to prayer, the sick person has to pray standing. If he cannot pray standing, then sitting, and if he cannot sit, then on his side, because of the report from ‘Imraan ibn Husayn, that the Prophet (peace and blessings of Allaah be upon him) said: “Pray standing, and if you cannot then sitting, and if you cannot then on your side.” And Allaah says (interpretation of the meaning):“So keep your duty to Allaah and fear Him as much as you can”[al-Taghaabun 64:16]. End quote fromal-Fataawa al-Muta’alliqah bi’l-Tibb wa Ahkaam al-Marda, p. 78.
Thirdly:
If you prayed as you described, without wudoo’ or tayammum, and without facing the qiblah, and without wearing the khimaar because you were unable to do that, and because there was no one to help you do wudoo’ or tayammum or to make you face the qiblah, then your prayer is valid and you do not have to repeat it.
If it was possible for you to do tayammum or wudoo’ with the help of another person, but you failed to ask for help, then you have fallen short in seeking to purify yourself, which is a condition of the prayer being valid, and you have to repeat the prayers that you offered when you were not pure and did not face the qiblah.
Fourthly:
The prayers must be repeated immediately, if you are able, as soon as you come to know that repeating them is obligatory. You should start with the prayer that you missed, and offer them in order with the proper intention, and pray ‘Isha’ for the first day, then Fajr, Zuhr, ‘Asr, Maghrib and ‘Isha’ for the second day.
What is meant is that you should do that in one go, if possible, whether that is in the morning or at noontime or at whatever time of day you come to know of the ruling that they must be repeated. It is not permissible to delay the prayers and make them up at separate times, as some people think.
If making them up in one go is too difficult for you, then you should pray whatever you can, then rest, then finish making up whatever prayers you owe.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a sick person who had surgery and missed a number of obligatory prayers. Should he pray them all together after he recovers, or should he pray each one at its proper time, such as praying Zuhr with Zuhr and so on?
He replied:
He should offer them all together in one go, because when the Prophet (peace and blessings of Allaah be upon him) missed ‘Asr during the battle of al-Khandaq, he prayed it before praying Maghrib. If a person misses some obligatory prayers he must pray them all together and not delay them. End quote fromMajmoo’ Fataawa Ibn ‘Uthaymeen(12/222).
And Allaah knows best.

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For children, - Ramadhan Eid Story: A Brother Like That

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Shuaib received an automobile from his brother as an Ramadhan Eid present. On Ramadhan Eid day when Shuaib came out of his office, a street urchin was walking around the shiny new car, admiring it. "Is this your car, Uncle?" he asked. Shuaib nodded. "My brother gave it to me for Ramadhan Eid." The boy was astounded.
"You mean your brother gave it to you and it didn't cost you nothing? Boy, I wish..." He hesitated. Of course Shuaib knew what he was going to wish for. He was going to wish he had a brother like that. But what the lad said jarred Shuaib all the way down to his heels. "I wish," the boy went on, "that I could be a brother like that." Shuaib looked at the boy in astonishment, and then impulsively he added, "Would you like to take a ride in my automobile?" "Oh yes, I would love that."
After a short ride, the boy turned and with his eyes aglow, said, "Uncle, would you mind driving in front of my house?" Shuaib smiled a little. He thought he knew what the lad wanted. He wanted to show his neighbors that he could ride home in a big automobile.
But Shuaib was wrong again. "Will you stop where those two steps are?" the boy asked. He ran up the steps. Then in a little while Shuaib heard him coming back, but he was not coming fast. He was carrying his little crippled brother. He sat him down on the bottom step, then sort of squeezed up against him and pointed to the car.
"There she is, uncle, just like I told you upstairs. His brother gave it to him for Ramadhan Eid and it did not cost him a penny. And some day I'm gonna give you one just like it...then you can see for yourself all the pretty things in the Shop windows that I have been trying to tell you about."
Shuaib got out and lifted the boy to the front seat of his car. The shining-eyed older brother climbed in beside him and the three of them began a memorable holiday ride. That Ramadhan Eid, Shuaib learned what Prophet Muhammad (pbuh)meant when he had said: "love for your brother what you love for yourself".
Imam Ali (as) Says: "He who helps you in your time of trouble is your brother."

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Making Up Missed Prayers, - Dought & clear, - * If he remembers a missed prayer during the current prayer or after finishing it

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My question is about the missed prayer. If I for example pray the Maghrib of today then remembered that my Fajr prayer of the last week was invalid, like if I passed wind during the prayer. If at that time I just doubted it but afterwards I felt it was sure that I passed wind, or that my wudu was incomplete, like if I remember that there was something was on my foot while I was making wudu for this salaah and I did not remove it! Is it permissible to repeat the missed prayer after I finish praying the Maghrib of today then I repeat the Maghrib again as Fajr normally comes before Maghrib? Or it is appropriate to just repeat the missed prayer without repeating the current one, as the missed Fajr was of another day?.
Praise be to Allaah.
If you have prayed the current prayer, then you remember a missed prayer from the same day or a previous day, you should pray it, but do not repeat the current prayer, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.‘and perform As‑Salaah (Iqaamat‑as‑Salaah) for My remembrance’ [Ta-Ha 20:14].” Narrated by al-Bukhaari (597) and Muslim (684).
Al-Nawawi (may Allaah have mercy on him) said: The words of the Prophet (peace and blessings of Allaah be upon him), “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: nothing will make up for it except a prayer like it, and he does not have to do anything else. End quote.
Based on this, then in the case asked about here, you have to pray Fajr as soon as you remember it, and do not repeat Maghrib.
But if a person remembers a missed prayer during the current prayer, should he complete it or interrupt it? There is a difference of opinion among the fuqaha’. Abu Haneefah and Maalik were of the view that the current prayer becomes invalid, so he should offer the missed prayer first and then the current prayer. The Shaafa’is were of the view that he should complete the current prayer and then offer the missed the prayer, and it is mustahabb for him to repeat the current prayer. Ahmad was of the view that he should complete the current prayer, then make up the missed prayer, then repeat the current prayer as something obligatory.
And Allaah knows best.

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Making Up Missed Prayers, - Dought & clear, - * It is mustahabb to pray in congregation when making up missed prayers

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Should missed prayers be made up individually or in congregation? We went out in the countryside one day and we did not wake up for Fajr prayer. After the sun had risen, we made up the prayer, praying individually, because the time for the prayer had ended. Is what we did correct?.
Praise be to Allaah.
It is prescribed to pray in congregation when making up missed prayers, because of the report narrated by al-Bukhaari (595), Muslim (681) and al-Nasaa’i (846) from Abu Qataadah who said: We were with the Messenger of Allaah (peace and blessings of Allaah be upon him) (on a journey) and some of the people said: Why don’t you let us stop to rest (at the end of the night) O Messenger of Allaah? He said: “I am afraid that you will sleep and miss the prayer.” Bilaal said: I will keep watch for you. So they lay down and went to sleep, and Bilaal leaned back against his mount. The Messenger of Allaah (peace and blessings of Allaah be upon him) woke up and saw that the edge of the sun’s disk had risen. He said: O Bilaal, what about what you said? He said: I have never slept like that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took your souls when He willed and He returned them when He willed. Get up, O Bilaal, and call the people to prayer.” So Bilaal got up and called the people to prayer, and they did wudoo’, i.e., when the sun had gotten high, then he stood up and led them in prayer.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/356): It is mustahabb to make up missed prayers in congregation. On the day of al-Khandaq, the Prophet (peace and blessings of Allaah be upon him) missed four prayers, and he made them up in congregation. And in the hadeeth of Abu Qataadah and elsewhere it says that when the Prophet made up for Fajr prayer on the day of al-Khandaq, he and his companions, he led them in offering the prayer in congregation. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: From the hadeeth of Abu Qataadah it may also be understood that it is prescribed to offer made-up prayers in congregation if there is a group, because making up is to be done as one would have performed the prayer. If they would have offered the prayer in congregation if they had prayed on time, then when they make it up they should offer it in congregation. This is also mentioned in the Sunnah in the hadeeth of Abu Hurayrah, when the Messenger (peace and blessings of Allaah be upon him) told Bilaal to give the call to prayer, then he prayed two (Sunnah) rak’ahs of Fajr, then he led them in praying Fajr prayer in congregation. End quote fromal-Sharh al-Mumti’(2/140).
Based on this, it would have been better for you to give the call to prayer and offer the Sunnah prayers individually, then recited the iqaamah and offered the prayer in congregation, as the Prophet (peace and blessings of Allaah be upon him) did with his companions.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Guidelines on women working outside the home

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I am a 20-year-old girl studying engineering. I work during the summer in a stationary store; in order to pay my college fees, am I sinful? I wear niqab, and sometimes feel that no religious man proposes to me for this reason.
Praise be to Allaah.
Firstly:
The basic principle is that a woman should remain at home, and not go out except for necessary purposes. Allaah says (interpretation of the meaning):
“And stay in your houses, and do not display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33].
Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honour and status with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are examples for the believing women.
The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah, and if she goes out, the shaytaan raises his hopes (of misguiding her). She is never closer to Allaah than when she stays in her house.” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani inal-Silsilah al-Shaheehah, no. 2688.
And he (peace and blessings of Allaah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani inSaheeh Abi Dawood.
For more information please see the answer to question no. 6742.
Secondly:
It is permissible for a woman to go out of her house for work, but that is subject to certain conditions. If they are met, it is permissible for her to go out. They are:
- That she needs to work in order to acquire the money she needs, as in your case.
- The work should be suited to the nature of woman, such as medicine, nursing, teaching, sewing, and so on.
- The work should be in a place that is only for women, and there should be no mixing with non-mahram men.
- Whilst at work she should observe complete shar’i hijab.
- Her work should not lead to her travelling without a mahram.
- Her going out to work should not involve committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahrams can smell it.
- That should not lead to her neglecting things that are more essential for her, such as looking after her house, husband and children.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: The field in which a woman works should be only for women, such as if she works in teaching girls, whether in administration or technical support, or she works at home as a seamstress sewing clothes for women and so on. As for working in fields that are for men, this is not permissible for her because it requires her to mix with men, which is a great fitnah (source of temptation and trouble) and should be avoided. It should be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” So the man should keep his family away from places of fitnah and its causes in all circumstances. End quote.
Fataawa al-Mar’ah al-Muslimah(2/981)
If these conditions are met in your work, then there is nothing wrong with you doing it in sha Allaah.
We ask Allaah to grant you a righteous husband, for He is able to do that.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Which is better, seeking knowledge or taking care of the house?

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Which is better for a Muslim woman, taking care of her house and husband, or devoting her time to seeking knowledge, and bringing a servant to take care of the house?
Praise be to Allaah.
Yes, it is obligatory for a Muslim woman to strive to understand her religion as much as possible, but serving her husband, obeying her husband and raising her children are also important obligations.
She should make time to learn every day, even if it is only a little. Or she should put aside some time for reading and then the rest of her time will be for her daily work. In this way she will not be neglecting learning and she will not be neglecting her work and children and leaving them to a servant to look after.
Seeking balance in this matter, by setting aside time for learning, even if it is a little, and time for her housework, will be sufficient for her.

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Womens Work, - Dought & clear, - * Ruling on those who say that Islam is unjust to women and that it has kepthalf of society idle

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Some people started believing in what the media of the enemies try to spread, which is an intellectual planned invasion. Like when they say: “ Islam is unjust to women, Islam has kept women at their homes and thus kept half of the society unemployed”. What is your answer and comment on this lie?.
Praise be to Allaah.
My comment on this is that these words can only come from one who is ignorant of sharee’ah, ignorant of Islam, ignorant of the rights of women, and is impressed by the attitudes and ways of the enemies of Allaah who are far away from the truth. Islam – praise be to Allaah – did not take away women’s rights, but Islam is the religion of wisdom which gives everyone his or her rightful status. Women’s work is in the home, and her staying at home is for the purpose of looking after her husband, raising her children, taking care the household affairs, and doing work that is suited to her. The man has his own work to do, which is usually earning a living and benefiting the ummah. When she stays at home to look after him and her children, and the interests of her children, that is the work that is suited to her. It is also a protection for her, as it keeps her far away from immorality which may occur if she goes out and works with men. It is well known that when women work with men that also adversely affects the man’s work, because the man has a natural inclination towards the woman. If he works with her he will be distracted by this woman, especially if she is young and beautiful. He will forget his work and if he does it, he will not do it properly. The one who studies the situation of the Muslims at the beginning of Islam will see how they protected their womenfolk and how they did their work in the best manner.

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For children, - Ramadan (Ramadhan) Story

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Iram, and her brother, Ahmed, were excited about the upcoming days. It was Ramadan, a time to learn appreciation for the things they had, and to think of others who didn't have as much.
They had both been saving their money all year long. Iram, who was seven years old, sat on her bed and dumped out her money Jar. Coins ran all over the blanket. "This is a lot of money. Momma says we are supposed to help someone. She wants us to think about how much we have and then think of someone who doesn't have very much, and do something nice for them," Iram said, gathering the money into a pile. "Dump out your Jar, Ahmed," she told her brother.
The coins came spilling out of his Jar onto the bed. "Wow! We can do a lot for someone with all this money," Ahmed said, smiling. "This is such a special time of year. I'm glad we can help others."
"But we have to do it secretly, Ahmed, remember. We have to pick someone and do something very nice without them knowing it is from us. Who should we pick?" Iram asked.
"Let's pick our neighbors, Rashid, and Fatima. I noticed that they had holes in their shoes," Ahmed said.
"That's a good idea. We could buy some new shoes for them. They aren't as blessed as we are. We have a lot of shoes, don't we?" Iram asked with appreciation.
"I have three pair. You have more. Let's buy some new shoes for them this Ramadan," Ahmed said, smiling.
Iram and Ahmed found their momma. She was busy washing some dates. She saw her children come into the kitchen. "I'm going to make some baklawa for tonight," she said, knowing her family loved to eat that during Ramadan.
"Pappa is at the mosque, in prayer. When he comes home, after the sun sets, we'll have some. In the meantime, you two look like you've got something on your minds."
"We want to help the poor. Ahmed and I have been saving our money all year long and we want to help Rashid and Fatima, our neighbors," Iram began.
Ahmed, with excitement, interrupted, "We want to buy them some shoes."
Momma smiled at her beautiful children. She was so proud of them.
"Aren't you hungry, Momma?" Ahmed asked. He knew she had not had anything to eat or drink since dawn that morning due to Ramadan fasting.
"I'm a little bit, but that is good for me. Don't worry about me. When you're older, you will understand more and be able to fast too," she explained. "Would you like me to take you to the store to buy the shoes?" she asked.
"Would you, Momma? Is that all right?" Iram begged.
"Why of course. Let's go," she said.
They walked to the shoe store and went inside. Iram picked out a pair of shoes for Fatima. Ahmed picked out a pair for Rashid. They were both so proud that they'd saved their money so they could do this to help. Later, they went home and wrapped the shoe boxes in plain brown paper. They waited anxiously for night to come. It would be dark and they could deliver their gifts.
The sun began to drop behind the horizon. A little while later, Pappa came home. He and Momma had some lentil soup, then tomato and cucumber sandwiches. Momma called to her children, "Iram. Ahmed. Come and have some baklawa, and some fresh dates." The children came running into the kitchen. Momma cut them a big piece.
They gobbled it down quickly as they were anxious to do their good deed. "Slow down, children," Pappa urged, laughing.
It was soon dark outside. Momma had the children go and get the boxes they'd wrapped so carefully. They put their coats on and walked quietly over to Rashid and Fatima's house. Momma whispered, "All right, children. We must be very quiet and very fast. Ahmed, you knock on the door and then run over here, to this bush, where Iram and I will be hiding. We'll watch as they come and find their gifts."
Iram and Ahmed giggled with delight. Iram and Momma hid, and Ahmed tiptoed up to the door. He put both of the boxes down on the porch, and knocked hard. Then he ran, and ran, and ran, as fast as he could, to where Iram and Momma were. "Shhh," Momma whispered. "Someone opened the door."
They watched as Rashid and Fatima came out onto the porch. "Look! There are presents for us. Someone left them here," Rashid cried out with excitement. He and Fatima looked around. It was very dark and they couldn't see anyone. They picked up the boxes and took them inside.
After a minute or two, waiting to make sure they wouldn't be seen, Momma, Ahmed, and Iram, snuck quietly back to their house. Ahmed started laughing. "Pappa! Pappa! We did it! We snuck up and left the presents!"
Iram added, "They didn't see us, Pappa. They don't know it was us." She was laughing too.
Momma and Pappa stood back and looked at their children. They were so proud of them. They knew their children knew the real meaning of giving and of sacrifice. The next morning, as Momma, Pappa, Iram, and Ahmed went to their car to drive into town, they saw Rashid and Fatima outside playing. They were both wearing their brand new shoes. Nobody said a thing. Iram and Ahmed just smiled, because it is one of the best Ramadan for them.

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