Anas (radhi allahu anhu) said: “The Prophet (sallallahu alaihi wa-sallam) came to Madeenah and the people of Madeenah had in Jahiliyah two days of play and amusement (they are the day of Niarooz (New Years Day) and the day of Maharajaan (Final Day of the Year). So, the Prophet (sallallahu alaihi wa-sallam) said: “I came to you and you had in Jahiliyah two days of play and amusement. Indeed, Allah has replaced them for you by that which is better than them: The day of Nahr (slaughtering) and the day of Fitr (breaking fast).” [(saheeh) Musnad Ahmad (3/103, 178, 235 and others)]
The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Let the free women, the virgins, and the menstruating women attend the Eid prayer, and witness the good and the supplications of the believers. As for the menstruating women, they should stay away from the Musallah (i.e.. should not participate in the prayer itself).” [Saheeh al-Bukharee and Saheeh Muslim]
The Sunnah is to hold the Eid prayer in the open. The outdoor place is known as the Musallah. Abu Sa'eed al-Khudree (radhi allahu anhu) said: “The Prophet (sallallahu alaihi wa-sallam) on the day of Eid al-Fitr and Eid al-Adha would go to the Musallah and the first thing that he would begin with is the prayer.” [Saheeh al-Bukharee (957) and Saheeh Muslim (889) and an-Nisa'ee (3/187)]
The renowned scholar Ibn Hajee al-Maalikee said: “The Sunnah with regards to the Eid prayer is to perform it at the Musallah. This is because the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Prayer in my Masjid is a thousand times better than a prayer anywhere else except the Masjid al-Haraam.” [Saheeh al-Bukharee (1190) and Saheeh Muslim (1394)] Despite this great excellence his Masjid, he (sallallahu alaihi wa-sallam) went out (to the Musallah) and left his Masjid.” [al-Maadhkal (2/283)]
He, who is unable to proceed to the Musallah, due to illness or old age can pray in the mosque and there is no blame on him, Insha'Allah. [Refer to al-Mughnee (2/230)]
No Sunnah prayer may precede or follow the Eid prayer, except if it is performed in a Masjid instead of a Musallah, in which case one must pray two raka'hs before sitting down. Ibn Abbas (radhi allahu anhu) reported: “The Prophet (sallallahu alaihi wa-sallam) went out (of his house) on the day of Fitr, prayed two raka'hs and did not pray before or after it.” [Zaad al-Maad (2/443)]
torsdag 26 november 2009
onsdag 18 november 2009
Istawá
There are some innovators who want you to believe that Allaah is not above His throne, nor above the heavens, rather they want you to believe that He is everywhere (i.e. that He is on earth with us, in heavens etc.)
Some of them say that He is not anywhere (i.e. not on the earth, not in the heavens, nor outside it, not to the right, left above, below, basically he is nowhere, and they say: (He exists without a place)!
Basically they deny the attributes( of Allaah ['Azza wa jall]. You give them a hadeeth which says that Alláh will hold the entire heavens and earth in one hand, and they say: (He will hold them in His power)
Similary you give them a verse from the Qur'aan which says that Alláh rose above His throne, they say: (He overtook the throne with His power)
As Alláh didn't have power over it in the begining!
High above is Alláh from what they attribute to Him
Abu Hurayrah (radiyAlláhu 'anho) narrated that the prophet (sallallahu 'alayhe wa sallam) said:
''After Alláh ['Azza wa jall] had predetermined the creation, He wrote in a book which is with Him above the throne; ''My mercy overwhelms My anger''
[al-Bukhaaree 3194; Muslim 2751]
In the Muwatta’ of Malik, the Musnad of Ash-Shafa’i and the Sahih of Muslim, a lengthy Hadith was recorded that ’Umar bin Al-Hakam As-Sulami said that he once had to free a slave (as atonement), and he brought a black slave girl before the Messenger of Alláh, who asked her;
‘’Where is Alláh?’’
She said: ‘’Above the heavens.’’
He [Sallallahu ‘alayhe wa sallam) said; ‘’Who am I’’
She said, ‘’The Messenger of Alláh.’’
He said: ‘’Free her, for she is a believer.’’
The prophet (sallallahu ‘alayhe wa sallam) acknowledged people as believers after they said that Alláh is above the heavens and that he (‘alayhe sallam) is Alláh’s Messenger, while these innovators say that it makes you an apostate!!
Imaam Maalik (Rahimullah) said: ‘’It is a Bid’ah to question it (The rising of Alláh)’’
[al-Istiwaa’ ‘alaal-‘Arsh, p.50-52]
The mention of the rising of Alláh can be found in the Qur’aan where Alláh said that he rose above His throne:
Al-Qur’aan:[al-Sajdah 32:4]
The evidences are clear and against this filthy sect who denies the attributes of Alláh [‘Azza wa jall]
The creator (Subhaana wa ta’aalaa), He Who does what ever He wants, He rose over the throne. He said:
‘’The Most Beneficient (Alláh) Istawá (rose over) the Throne’’ (Al-Qur’aan- 20:5)
‘’and then He Istawá (rose over) the Throne (Al-Qur’aan-7:54)
Al-Bukhaaree in his Saheeh:
‘’Mujahid said: ‘’Istawaa means rose over the throne.’’
[the book ‘’at-Tawheed’’ , Chapter ‘’Wa kaana ‘Arshuh ‘alaa al-Maa’’]
Muhammad bin Jarír at-Tabari interpreted ‘’and then The Most Beneficent (Alláh) Istawá (rose over) the Throne’’:
‘’Rose over and mounted’’
[Tafsír at-tabarí 1/192]
Abúl-‘Àliyah ar-Rayáhi interpreted the verse ‘’Turned to the heaven’’: ‘’Rose up towards’’
[Reported by Al-Bukhaaree , book at-Tawhíd, chapter ‘’Wa kána ‘Àrshuh ‘alá al-Má’’]
Al-Baghawí said: ‘’About it (Istawá) said Ibn ‘Abbás and the majority of the Qur’aan interpreters amongst the SALAF:
‘’Rose up towards the heaven’’
[Tafsír Al-Baghawí]
Qatádah bin An-Nu’mán said that he heard Alláh’s Messenger (sallallahu ‘alayhe wa sallam) say: ‘’After Alláh created his creation, he rose above his throne’’
[reported by Al-Khallál with a chain which is according to Al-Bukhaaree’s and Muslim’s conditions]
Abú Mu’ádh al_balkhí said: ‘’Alláh is above his throne, just as he described himself’’ [reported by Ibn Abí Hátim.]
All of the references were taken from Imám Ibn ‘Abdil-Hádí al-Maqdisí’s al-Kalám ‘alá Mas’alah al-Istiwá ‘alá al- ‘Arsh, p.25]
Some of them say that He is not anywhere (i.e. not on the earth, not in the heavens, nor outside it, not to the right, left above, below, basically he is nowhere, and they say: (He exists without a place)!
Basically they deny the attributes( of Allaah ['Azza wa jall]. You give them a hadeeth which says that Alláh will hold the entire heavens and earth in one hand, and they say: (He will hold them in His power)
Similary you give them a verse from the Qur'aan which says that Alláh rose above His throne, they say: (He overtook the throne with His power)
As Alláh didn't have power over it in the begining!
High above is Alláh from what they attribute to Him
Abu Hurayrah (radiyAlláhu 'anho) narrated that the prophet (sallallahu 'alayhe wa sallam) said:
''After Alláh ['Azza wa jall] had predetermined the creation, He wrote in a book which is with Him above the throne; ''My mercy overwhelms My anger''
[al-Bukhaaree 3194; Muslim 2751]
In the Muwatta’ of Malik, the Musnad of Ash-Shafa’i and the Sahih of Muslim, a lengthy Hadith was recorded that ’Umar bin Al-Hakam As-Sulami said that he once had to free a slave (as atonement), and he brought a black slave girl before the Messenger of Alláh, who asked her;
‘’Where is Alláh?’’
She said: ‘’Above the heavens.’’
He [Sallallahu ‘alayhe wa sallam) said; ‘’Who am I’’
She said, ‘’The Messenger of Alláh.’’
He said: ‘’Free her, for she is a believer.’’
The prophet (sallallahu ‘alayhe wa sallam) acknowledged people as believers after they said that Alláh is above the heavens and that he (‘alayhe sallam) is Alláh’s Messenger, while these innovators say that it makes you an apostate!!
Imaam Maalik (Rahimullah) said: ‘’It is a Bid’ah to question it (The rising of Alláh)’’
[al-Istiwaa’ ‘alaal-‘Arsh, p.50-52]
The mention of the rising of Alláh can be found in the Qur’aan where Alláh said that he rose above His throne:
Al-Qur’aan:
The evidences are clear and against this filthy sect who denies the attributes of Alláh [‘Azza wa jall]
The creator (Subhaana wa ta’aalaa), He Who does what ever He wants, He rose over the throne. He said:
‘’The Most Beneficient (Alláh) Istawá (rose over) the Throne’’ (Al-Qur’aan- 20:5)
‘’and then He Istawá (rose over) the Throne (Al-Qur’aan-7:54)
Al-Bukhaaree in his Saheeh:
‘’Mujahid said: ‘’Istawaa means rose over the throne.’’
[the book ‘’at-Tawheed’’ , Chapter ‘’Wa kaana ‘Arshuh ‘alaa al-Maa’’]
Muhammad bin Jarír at-Tabari interpreted ‘’and then The Most Beneficent (Alláh) Istawá (rose over) the Throne’’:
‘’Rose over and mounted’’
[Tafsír at-tabarí 1/192]
Abúl-‘Àliyah ar-Rayáhi interpreted the verse ‘’Turned to the heaven’’: ‘’Rose up towards’’
[Reported by Al-Bukhaaree , book at-Tawhíd, chapter ‘’Wa kána ‘Àrshuh ‘alá al-Má’’]
Al-Baghawí said: ‘’About it (Istawá) said Ibn ‘Abbás and the majority of the Qur’aan interpreters amongst the SALAF:
‘’Rose up towards the heaven’’
[Tafsír Al-Baghawí]
Qatádah bin An-Nu’mán said that he heard Alláh’s Messenger (sallallahu ‘alayhe wa sallam) say: ‘’After Alláh created his creation, he rose above his throne’’
[reported by Al-Khallál with a chain which is according to Al-Bukhaaree’s and Muslim’s conditions]
Abú Mu’ádh al_balkhí said: ‘’Alláh is above his throne, just as he described himself’’ [reported by Ibn Abí Hátim.]
All of the references were taken from Imám Ibn ‘Abdil-Hádí al-Maqdisí’s al-Kalám ‘alá Mas’alah al-Istiwá ‘alá al- ‘Arsh, p.25]
fredag 13 november 2009
Avoidance Of Doubtful Matters - The Safeguard of Ones Religion and Honor
read book: [The Islamic Ruling Concerning Tasweer] by: Abu Muhammad Abdur-Ra´uf Shakir.
If one hear the words of the Messenger of Alláh (Blessings of Alláh and Peace be upon him), and the explanations of the foremost scholars of the past and present - it is unlikely that any open-minded sincere believer will remain doubtful as to the correct position of Islaam concerning the making and possession of images in general.
However, their may remain certain issues - like the question of modern photography - about which some Muslims may still be unsure about its legal ruling, simply because it did not exist in the era of the Prophet (Blessings of Alláh and Peace be upon him). For this reason, we mention the words of the Prophet (Blessings of Alláh and Peace be upon him):
Verily, that which is lawful is clear and that which is unlawful is clear. And between the two of them are doubtful matters [neither clearly lawful or unlawful] about which not many people know. So, whoever avoids these doubtful matters has protected his religion and his honor. Ans whoever falls into these doubtful matters, falls into that which is HARAAM (forbidden)....
[Al-Bukhaaree 1/44, no.49]
It is also authentically reported that the Prophet (Blessings of Alláh and Peace be upon him) said:
´´Leave that which makes you doubt, for that which does not make you doubt.´´
[At-Tirmidhee, no.2518, and it is a good and authentic hadith (Hasan Saheeh).
If one hear the words of the Messenger of Alláh (Blessings of Alláh and Peace be upon him), and the explanations of the foremost scholars of the past and present - it is unlikely that any open-minded sincere believer will remain doubtful as to the correct position of Islaam concerning the making and possession of images in general.
However, their may remain certain issues - like the question of modern photography - about which some Muslims may still be unsure about its legal ruling, simply because it did not exist in the era of the Prophet (Blessings of Alláh and Peace be upon him). For this reason, we mention the words of the Prophet (Blessings of Alláh and Peace be upon him):
Verily, that which is lawful is clear and that which is unlawful is clear. And between the two of them are doubtful matters [neither clearly lawful or unlawful] about which not many people know. So, whoever avoids these doubtful matters has protected his religion and his honor. Ans whoever falls into these doubtful matters, falls into that which is HARAAM (forbidden)....
[Al-Bukhaaree 1/44, no.49]
It is also authentically reported that the Prophet (Blessings of Alláh and Peace be upon him) said:
´´Leave that which makes you doubt, for that which does not make you doubt.´´
[At-Tirmidhee, no.2518, and it is a good and authentic hadith (Hasan Saheeh).
torsdag 12 november 2009
IMAGES-DRAWINGS-PAINTINGS-PHOTOGRAPHY and SCULPTURES?
The Islamic Ruling Concerning Tasweer (image-making)
<It is not for believer, man or woman, when Alláh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Alláh and His Messenger, he has indeed strayed in a plain error.>
[Al-Quraan 33:36]
Narrated ´Abdullah ibn ´Umar (may Allah be pleased with him and his father):
Alláhs Messenger (peace and blessings of Alláh be upon him) said:
Those who make these images (suwar) will be punished on the Day of Resurrection, and it will be said to them, Make alive what you have created.
[al-Bukhaaree 7/541, no.835; Muslim 3/1160, no.5268. The wording is from Al-Bukhaaree.]
The lesson we learn from this hadith is the stern and unquestionable prohibition of making imagens of that which has a soul. We are informed that the one who makes these images will be punished on the day of Judgement and required to put a soul into (make alive) that which he has made an image of. This he will absolutely not be able to do.
[Nuzhatul-l-Muttaqeen, Sharh Riyadh as-Saaliheen, 2/1150, no.1689.]
Aa´isha (may Alláh be pleased with her) reported:
Allahs Messenger (peace and blessings of Alláh be upon him) came back from a journey and I had screened my door with a curtain having (images) of winged horses on it. He ( peace and blessings of Alláh be upon him) commanded me (to remove it). So, I pulled it down. [This is the wording narrated by Muslim- 3/1158, no.5256]
[Al-Bukhaarees narration 7/542, no.839, is:]
...I had hung a thick curtain having images (tamaatheel). He (peace and blessings of Alláh be upon him) commanded me to remove it, so I pulled it down.
Narrated Aa´isha ( may Alláh be pleased with her) the wife of the Prophet (peace and blessings of Alláh be upon him) who said:
I bought a cushion (numruqah) having images (tasaaweer) on it. When Allaáhs Messenger (peace and blessings of Alláh be upon him) saw it, he stopped at the door and did not enter. She noticed the sign of strong disapproval on his face. She said: O Alláhs Messenger! I turn to Alláh and His Messenger in repentance. What sin have I committed? He said: What is this cushion for? I said: I bought it for you to sit on and recline on. Alláhs Messenger (peace and blessings of Alláh be upon him) said: ´´The makers of these images (suwar) will be punished (severely) on the Day of Resurrection and it will be said to them, Make alive what you have created. He (peace and blessings of Alláh be upon him) added: ´´Angels do not enter a house on which there are images (suwar).
[al-Bukhaaree 7/545, no.844; Muslim 3/1159, no.5266.]
Abu´l-Hayyaaj al-Asadee said:
Imaam Muslim said: This hadith has also been reported to me by Abu Bakr ibn Khallaad al-Baahilee, from Yahya ibn al-Qattaan, from Sufyaan, from Habeeb [ibn Abu Thaabit] by this chain of narrators [i.e., Abu Waail, from Abu´l- Hayyaaj al-Asadee]nthat Alee (may Allah be pleased with him) said: ´´(do not leave) an image (SURAH) without obliterating/effacing it.´´
[Muslim 2/459, no.2115.]
Imaam Muslim said: I read this hadith to Nasr ibn ´Alee al-Jahdamee (the shaykh of Imaam Muslim) who heard the hadith from Abdul-A´laa ibn Abdul-A´laa. from Yahya ibn Abu Ishaaq, from Sa´eed ibn Abu´l-Hasan, who said:
A man came to Ibn Abbaas (may Alláh be pleased with him and his father) and said: I am a person who makes images (suwar); give me a religious verdic (fatwa) about them. He (Ibn Abbaas) said to him: come near me. The man then came near to him. Then he (ibn Abbaas) said (again): come near me. So, he came nearer to him, until he placed his hand on the mans head and said: I am going to inform you of what I heard from Alláhs Messenger (peace and blessings of Alláh be upon him). I heard him say ´´Every image-maker (musawwir) will be in the fire of Hell. A soul will be made for him for every image which he has made, and it will punish him in the Hell-fire.´´ Ibn Abbaas (may Alláh be pleased with him and his father) said: If you must do it (i.e., make these images), then make (images of) trees and lifeless things (´´ash-shajarah wa maa laa NAFS lahu´´). Thereupon, Nasr ibn ´Alee al-Jahdamee (the Shaykh if Imaam Muslim) confirmed this hadith. [Muslim 3/1161, no.5272]
In al-Bukhaarees narration:
...What a pity! If you insist on making images, I advise you to make images of trees, eveything that does not have a soul (´fa-alayka bi´sh-shajarah, kulli shay´in laisa feehi rooh). [Al-Bukhaaree 3/235, no.428]
Abu Hurairah (may Alláh be pleased with hm) reported the Messenger of Alláh (peace and blessings of Alláh be upon him) as saying:
Jibreel came to me and said: I came to you last night and was prevented from entering simply by the fact that there were statues (tamaatheel) at the door, and there was in the house a curtain with pictures (tamaatheel) on it, and there was a dog in the house. So, order that the head of the statue (timthaal) which is in the house be cut off so that it may become like the form of a tree; order that the curtain be cut up and made into two cushions spread out on which people walk; and order that the dog be put out. The Messenger of Alláh (peace and blessings of Alláh be upon tim) then did so. The dog belonged to al-Hasan or al-Husain (may Alláh be pleased with them all) and was under their couch (nadad). So, he ordered it to be turned out, and it was done.
[Sunan Abu Dawood 3/1549, no.416.] - Declared authentic (saheeh) by Shaykh al-Albaanee in his Saheeh Sunan Abu Daawood 2/783, no.3504/4158.
[Al-Quraan 33:36]
Narrated ´Abdullah ibn ´Umar (may Allah be pleased with him and his father):
Alláhs Messenger (peace and blessings of Alláh be upon him) said:
Those who make these images (suwar) will be punished on the Day of Resurrection, and it will be said to them, Make alive what you have created.
[al-Bukhaaree 7/541, no.835; Muslim 3/1160, no.5268. The wording is from Al-Bukhaaree.]
The lesson we learn from this hadith is the stern and unquestionable prohibition of making imagens of that which has a soul. We are informed that the one who makes these images will be punished on the day of Judgement and required to put a soul into (make alive) that which he has made an image of. This he will absolutely not be able to do.
[Nuzhatul-l-Muttaqeen, Sharh Riyadh as-Saaliheen, 2/1150, no.1689.]
Aa´isha (may Alláh be pleased with her) reported:
Allahs Messenger (peace and blessings of Alláh be upon him) came back from a journey and I had screened my door with a curtain having (images) of winged horses on it. He ( peace and blessings of Alláh be upon him) commanded me (to remove it). So, I pulled it down. [This is the wording narrated by Muslim- 3/1158, no.5256]
[Al-Bukhaarees narration 7/542, no.839, is:]
...I had hung a thick curtain having images (tamaatheel). He (peace and blessings of Alláh be upon him) commanded me to remove it, so I pulled it down.
Narrated Aa´isha ( may Alláh be pleased with her) the wife of the Prophet (peace and blessings of Alláh be upon him) who said:
I bought a cushion (numruqah) having images (tasaaweer) on it. When Allaáhs Messenger (peace and blessings of Alláh be upon him) saw it, he stopped at the door and did not enter. She noticed the sign of strong disapproval on his face. She said: O Alláhs Messenger! I turn to Alláh and His Messenger in repentance. What sin have I committed? He said: What is this cushion for? I said: I bought it for you to sit on and recline on. Alláhs Messenger (peace and blessings of Alláh be upon him) said: ´´The makers of these images (suwar) will be punished (severely) on the Day of Resurrection and it will be said to them, Make alive what you have created. He (peace and blessings of Alláh be upon him) added: ´´Angels do not enter a house on which there are images (suwar).
[al-Bukhaaree 7/545, no.844; Muslim 3/1159, no.5266.]
Abu´l-Hayyaaj al-Asadee said:
Alee ibn Abu Taalib (may Alláh be pleased with him) said to me: Shall I not send you on the same mission as Alláhs Messenger (peace and blessings of Alláh be upon him) sent me? Do not leave an image (TIMTHAAL) without obliterating/effacing it, nor a grave which is raised above the ground without leveling it to the ground.
Imaam Muslim said: This hadith has also been reported to me by Abu Bakr ibn Khallaad al-Baahilee, from Yahya ibn al-Qattaan, from Sufyaan, from Habeeb [ibn Abu Thaabit] by this chain of narrators [i.e., Abu Waail, from Abu´l- Hayyaaj al-Asadee]nthat Alee (may Allah be pleased with him) said: ´´(do not leave) an image (SURAH) without obliterating/effacing it.´´
[Muslim 2/459, no.2115.]
Imaam Muslim said: I read this hadith to Nasr ibn ´Alee al-Jahdamee (the shaykh of Imaam Muslim) who heard the hadith from Abdul-A´laa ibn Abdul-A´laa. from Yahya ibn Abu Ishaaq, from Sa´eed ibn Abu´l-Hasan, who said:
A man came to Ibn Abbaas (may Alláh be pleased with him and his father) and said: I am a person who makes images (suwar); give me a religious verdic (fatwa) about them. He (Ibn Abbaas) said to him: come near me. The man then came near to him. Then he (ibn Abbaas) said (again): come near me. So, he came nearer to him, until he placed his hand on the mans head and said: I am going to inform you of what I heard from Alláhs Messenger (peace and blessings of Alláh be upon him). I heard him say ´´Every image-maker (musawwir) will be in the fire of Hell. A soul will be made for him for every image which he has made, and it will punish him in the Hell-fire.´´ Ibn Abbaas (may Alláh be pleased with him and his father) said: If you must do it (i.e., make these images), then make (images of) trees and lifeless things (´´ash-shajarah wa maa laa NAFS lahu´´). Thereupon, Nasr ibn ´Alee al-Jahdamee (the Shaykh if Imaam Muslim) confirmed this hadith. [Muslim 3/1161, no.5272]
In al-Bukhaarees narration:
...What a pity! If you insist on making images, I advise you to make images of trees, eveything that does not have a soul (´fa-alayka bi´sh-shajarah, kulli shay´in laisa feehi rooh). [Al-Bukhaaree 3/235, no.428]
Abu Hurairah (may Alláh be pleased with hm) reported the Messenger of Alláh (peace and blessings of Alláh be upon him) as saying:
Jibreel came to me and said: I came to you last night and was prevented from entering simply by the fact that there were statues (tamaatheel) at the door, and there was in the house a curtain with pictures (tamaatheel) on it, and there was a dog in the house. So, order that the head of the statue (timthaal) which is in the house be cut off so that it may become like the form of a tree; order that the curtain be cut up and made into two cushions spread out on which people walk; and order that the dog be put out. The Messenger of Alláh (peace and blessings of Alláh be upon tim) then did so. The dog belonged to al-Hasan or al-Husain (may Alláh be pleased with them all) and was under their couch (nadad). So, he ordered it to be turned out, and it was done.
[Sunan Abu Dawood 3/1549, no.416.] - Declared authentic (saheeh) by Shaykh al-Albaanee in his Saheeh Sunan Abu Daawood 2/783, no.3504/4158.
tisdag 29 september 2009
beautiful paintings
Old Ka´bah
Masjid Al Aqsa
Masjid Al Haram
Masjid Al Nabawi
Main gate of the Islamic University in Madinah
Islamic University in Madinah
måndag 31 augusti 2009
head scarf or hijaab?
''Then We have made you follow a set of lows, so adhere to it, and follow not the inclinations of those who do not know.'' (V. 45:18)
The clause, 'who do not know', includes all those who oppose the Deen of Muhammad (sallallahu 'alayhe sallam) while 'their inclinations,' signifies all the falsehood and whims the disbelievers hold as part of their religion. When Muslims follow the disbelievers' whims they, in fact approve indirectly of their religion. [book: ''Islamic dress code for women'' Research Division Darussalam]
''And whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.'' (V. 59:7)
The Prophet (sallallahu 'alayhe wa sallam) said: ''Everyone of you is a guardian, and everyone of you is responsible for his subordinates. The man is a guardian of his family, and he is responsible.'' (Al-Bukhári and Muslim)
"And tell the believing women to lower their gaze and guard their modesty, and not to display their adornment except that which appears ordinarily thereof, and to draw their veils over their necks and bosoms.."
(Sura An-Noor 24:31)
"O' Prophet! Tell your wives and your daughters and the women of the believers to draw their veils over their bodies. That is most convenient that they should be recognised and not be molested"
(Sura Al-Ahzab 33:59)
7 conditions for the accepteabillity of the hijaab
from book : [The islamic ruling regarding women's dress - according to the Qur'an and Sunnah By: Abu Bilal Mustafa Al-Kanadi]
- Hijaab is a comprehensive term wich includes the woman's covering her body and concealing her body and concealing her adornments; i.e. her dress, as well as the social rules and etiquette wich govern her behaviour in relation to the opposite sex. Thus for example, the regulations of hijaab encorage optimum seclusion and privacy for females and prohibit the free unbridled intermixing of the two sexes.
First Condition
By way of conclusion to what has preceded in this discussion regarding the Muslim woman's dress, we have arrived at the position wich says that her clothing must cover her entire body, excluding that wich has been allowed for her as an exception to the general rule; i.e., her face and two hands. This constitutes the first of seven conditions(30) generally agreed upon by scholars in order for a woman's dress to be acceptable to the demands of the Islamic Law.
(30)There may be some slight difference regarding the actual number of these conditions due to differences in the methods adopted in codifying such; as well as to have varying viewpoints, of the commentators, jurisprudents, and scholars of hadeeth. However, those mentioned here are backed by firm evidence culled from the texts of Allaah's Book and the authentic sunnah of the Prophet(May Allah bless him and grant him peace).
For details see Fiqhul-Mar'ah Al Muslimah by Ibraheem Al-Jamal, p.94, Maktabatul - Qur-aan, Cairo 1981 and Muhammad Naasiruddeen Al-Albaani's Hijaabul-Mar'ah Al-Muslimah fil-Kitaabi was -Sunnah, Al-Maktab Al-Islaami, Beriut 1978.
Second condition
The material from wich the woman's clothing is made must not be so thin or delicated as to display the body's form or skin color underneath it. The following text from the sunnah clearly proves the prohobition of the material being transparent:
Allah's Messenger(sallallahu alayhe sallam) said: ''There will be found amongst the latter day people of my nation(of Muslims, woman who are (ostensibly) dressed, but (in reality) naked(32), their hair will be rolled in a bun at the tops of their heads like the camel's hump: Curse them, for verily they are cursed.'' Related by At-Tabaraani an authentic chain of transmitters.
(32)That is, they will wear such thin or delicated and transparent clothing (wich display skin color and the form of the body parts,) that these women will be dressed in name only while in reality they are naked.
Third condition
The clothing must hang loosely on the body, and must not be tight-fittimg such that showa the shape and size of the limps. That this condition is a requirement of women's dress is proven by the following hadeeth:
Usaama bin Zaid said: Allah's Messenge (May Allah bless him and grant him peace), gave me a gift of thick Coptian cloth wich had previoustly received as a gift from Dahiah Al_kalby, so I gave it to my wife to use for her clothing. The Prophet(later) asked me: ''What's with you that you don't wear the Coptian cloth?'' Ireplied: I gave it to my wife to wear. The Prophet then said: ''Order her to wear a gown under the Coptian cloth, for verily I fear that it might reveal the size and shape of her body parts.'' Reported by Ahmad, Al-Bayhaqi and Al-Haakim with an authentic chain of transmitters.
The reason for the wearing of wide, loose-fitting garments being a condition is that the purpose of a woman's clothing is to remove the attraction and fascination of her body from the eyes of the beholder. As for tight-fitting germants, although they may conceal the color of the skin, yet they display the shape and size of the limbs, wich also is an invitation to immorality.
Fourth Condition
A muslim woman's clothes must not resemble a man's clothing, for the woman who resembles a male due to her particular kind of clothing, or any other reason, is cursed. The following two hadeeths are proof of this:
Abu Hurayrah said: ''Allahs Messenger cursed the mand who wears attire wich resembles woman's clothing. and e cured the woman who wear garments resembling men's clothing.'' Related by Abu Dawood, Ibn Majah and others, (chain of transmitters).
Abdullah bin 'Amr said: ''I heard the Messenger of Allah (upon whom be blessings and peace), saying: ''Women who resemble men are not of us (i.e., they are not from the Muslim nation of Believers), nor are the men who resemble women of us.''
Reported by Imam Ahmad and At-tabaraani, (chain of transmitters).
These two texts from the sunnah of the Prophet (May Allah bless him and grant him peace), are a frank of warning to those who wear the so-called ''unisex'' germants, for there is no distincion between women's and men's clothing in such apparel. Besides not covering her body property, the wearer of such garments is cursed, and is not considered to belong to the ummah of Muhammad.
Fifth Condition
The garments must not have such bold designs, or consists of such bright colors or shiny materials (such as sequined material, or that wich has gold or silver threadswoven in with the regular threads) that they charm, and attract men's attention to the woman wearing them. This is proven by the preceding verses of surah An-Noor where it is stated: ''And let the women not display their adornments'', for this general prohibition includes the uter garments as well as the actual body underneath -especially if these are attractively decorated and captivating with the result that special attention is drawn to the women wearing them. Thus the Muslim woman is encouraged to wear somber, flat colors and to avoid bold decorative patterns and design.
Sixth Condition
Her attire must not resemble the clothes normally worn by disbelieving women. The two following hadeeths suffice as proof for the necessity of this condition:
'Abdullah bin 'Amr Ibnul-'Aas said: ''The Messenger of Allah (upon whom be peace and blessings) saw me wearing two portions of a reddish cloth dyed with safflower so he said: ''Verily these are the clothes of disbelievers, so do not wear them.'' Authentic hadeeth related by Muslim and Ahmad.
'Abdullah bin 'Amr relates that Allah's Messenger said: ''Whosoever resembles a people, he is one of them.'' Reported by Ahmad and Abu Dawood with an authentic isnaad.
Seventh Condition
The final condition is that her dress must not be obstentatious or showy, due to pride or wordliness, or to gain in high reputation before people. An example of this is the wearing of very expensive or individualistic clothing wich makes the woman stand out grossly amongst her properly dressed Muslim sisters, with the ain of achieving a certain distincion - for whatever reasons - among them. This is proven in the following tradition related by 'Abdullah bin 'Umar:
The Messenger of Allah (May He bless him and grant him peace) said: ''Whosoever wore ostentatious dress in this worldly life, Allah will clothe him in a dress of humiliation and disgrace on the Day of Resurrection; then He will kindle it with fire. Reported by Abu Dawood, Ibn Maajah and others with a hasan (i.e., sound) chain of transmitters.
This is the final condition as far as this paper is concerned. Some scholars might add other conditions, such as woman not wearing parfume, or not walkin in a licentious manner. These have not been included here as they are not an integral part of the actual dress itself; rather, they are extraneous factors, although of course they do effect the woman's adherence to the proper limits of morality.
page 22-27The Quran and Hadith on Ramadan
"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).
(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know." (2:183-84)
(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know." (2:183-84)
Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you so that you may be grateful to Him" (2: 185).
Abu Huraira related that Rasulullah said: If anyone omits his fast even for one day in Ramadan without a concession or without being ill, then if he were to fast for the rest of his life he could not make up for it (Bukhari).
Abu Huraira related that Rasulullah said: Many people who fast get nothing from their fast except hunger and thirst, and many people who pray at night get nothing from it except wakefulness (Darimi).
Ibn Umar related that the Prophet said: Do not start fasting unless you see the new moon, and do not end fasting until you see it. If the weather is cloudy then calculate when it should appear (Bukhari, Muslim).
Behavior while fasting
Abu Huraira related that the Prophet said: If a person does not avoid false talk and false conduct during Siyam, then Allah does not care if he abstains from food and drink (Bukhari, Muslim).
Abu Huraira related that the Prophet said: If a person does not avoid false talk and false conduct during Siyam, then Allah does not care if he abstains from food and drink (Bukhari, Muslim).
Lailat al-Qadr
Aisha related that the Prophet said: Look for Lailat al-Qadr on an odd-numbered night during the last ten nights of Ramadan (Bukhari).
Anas ibn Malik related that Rasulullah said: When Lailat al-Qadr comes Gabriel descends with a company of angels who ask for blessings on everyone who is remembering Allah, whether they are sitting or standing (Baihaqi).
Aisha related that the Prophet said: Look for Lailat al-Qadr on an odd-numbered night during the last ten nights of Ramadan (Bukhari).
Anas ibn Malik related that Rasulullah said: When Lailat al-Qadr comes Gabriel descends with a company of angels who ask for blessings on everyone who is remembering Allah, whether they are sitting or standing (Baihaqi).
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