AbdurRahman.org [Fatawas Regarding Women]

All praises are due to Allah. We praise Him, and seek His Help, and ask for His forgiveness. We seek refuge in Allah from the evil in our souls and from our sinful deeds. Whoever Allah guides, no one can mislead. And whoever Allah misguides, no one can guide. I bear witness that there is no one worthy of worship except Allah. And I bear witness that Muhammad is His servant and messenger. O believers, have taqwa [fear] of Allah according to His right and die not save as Muslims. O mankind, have taqwa of your Lord, the One who created you from one soul and created from it its mate and from them spread many men and women. And fear Allah from whom you demand your mutual rights and [do not cut] familial relations. Surely, Allah is Ever an All-Watcher over you. O believers, have taqwa of Allah and always speak the truth. He will direct you to do righteous deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger has indeed achieved a great achievement. To proceed:

In many parts of the Western or English speaking world, our Muslim sisters do not have as much access to scholars, lectures in the mosques, arenas in which they may ask questions, and so forth. Therefore there is a pressing need to get vital Islamic information out to them in means they can take advantage of. This book is a step, Allah willing, in that direction.

In this work, the collector has done a good job of compiling many of the most important and often asked questions from sisters. The responses are given by some of the top scholars in the Muslim world today, namely, Shaikh Abdul Aziz ibn Baz, Shaikh Muhammad ibn Uthaimin and Shaikh Abdullah ibn Jibrin. Some of the questions were responded to by the "Standing Committee" made up of eminent scholars similar to those just mentioned.

My role in translating this work is just that: translating the work. Therefore, I have tried to keep my comments to a minimum-- except for the comments on hadith that is referred to in the text paragraph. Usually, comments will only appear to make the meaning of the question or answer clearer to those who are from a different background from the questioners and scholars involved. Very rarely, there may be a comment of a different nature.

Due to the nature of fatawa, or giving answers to questions received, many times important information about the hadith quoted is not mentioned by the scholars. In those cases where the Shaikh did not give the needed information concerning a hadith, I have made the effort to trace the hadith and mention such information. In general, if a hadith was from Sahih al-Bukhari or Sahih Muslim, that is all I would mention about the hadith. Otherwise, I would mention only the most important hadith references in which that hadith is to be found. Since the scholars responding to the questions are excellent scholars and very knowledgeable of hadith, it is very rare that they quote any hadith which is not authentic. Still, just to give the reader more confidence in the work, I did quote hadith specialists concerning those. Ahadith that were not taken from either Sahih al-Bukhari or Sahih Muslim.

It has been my attempt to limit the number of Arabic terms used in this translation. In this way, every English reader can, Allah willing, benefit completely from the work. However, on occasion, I was still forced to use some Arabic terms. Usually, when coming across such terms, they are defined in parenthesis or are clear from the context. Some of these Arabic terms are completely defined in the glossary at the end of the work.

I pray that Allah accepts this work from us and makes it beneficial for the Muslim community. I ask Allah to bless the Shaikhs who responded to these questions and to increase their knowledge and fear of Him. May Allah also bless Br. Muhammad al-Musnad for gathering these questions in one work and getting them published. May Allah also bless Br. Abdul Malik Mujahid of Darussalam for presenting this translation project to me as well as for his encouraging me to complete it. May Allah also especially bless three brothers (Br. Muhammad Tahlawi, Dr. Muhammad al- Osimi and Br. Fahd al-Yahya) who have assisted me a great deal over the years, although in very different ways.

I ask Allah to forgive my mistakes and shortcomings in this work and in general. O Allah, accept this work from me as a work done solely for your sake.

Br. Jamaal Zarabozo

May 30, 1996

Muharram 13, 1417

Muslim Students' Association at UH

Publisher's Note

All praise be to Allah. By His grace and mercy, Darussalam is having the golden opportunity to publish the Book of Fatawa (Shari'ah Rulings) for women to present it to the English-speaking world for the first time ever since.

Book of Fatawa has got a vital importance among the religious books. In day-to-day life, different people face different types of problems of varying nature and they need proper solution in the light of the Qur'an and Sunnah. In addition to the common problems faced by both men and women, women are to face a lot of special problems regarding menses, post-partum bleeding, istihada, hijab, mixing with men; rights and duties with respect to their husband, husband's household, children; inheritance, marriage, divorce and so forth. Women apart, even educated men are not having proper knowledge of these issues.

It is only the scholars who can derive rulings from Shari'ah and give legal verdicts. Hence the people are commanded by Allah to have recourse to the pious scholars of religion.

Allah says,

"So ask of those who know the Scripture if you know not." (al-Nahl 43)

Allah also describes the dignified station of the scholars in the following verse,

"Say: Are those who know equal to those who know not?" (al-Zumar 9)

In a Hadith, it is also stated by the Prophet (peace be upon him) that,

"If Allah wants to do good to a person, He makes him comprehend the religion (the understanding of the Qur'an and Sunnah)." (Bukhari)

In Saudi Arabia women have got the facility to put their questions regarding different kinds of problems faced by them in their day-to-day life, to the eminent scholars herein who are from amongst the best scholars of the world. These are such Fatawa (responses to their questions) compiled in this book for all the women to benefit from them.

Scholars' answers to the questions of the people, with respect to their problems and issues, are actually the gists of the vast studies over the Qur'an and Ahadith. And a common man, thus, through the Book of Fatawa gets the exact Shari'ah rulings with a very little effort. In this way, Fatawa are an authentic and easy accessible source of the knowledge.

In this regard, Muhammad bin Abdul Aziz al-Musnad is highly praiseworthy for his efforts to collect all the Fatawa in Arabic, where from it could be rendered into English in view of its vast usefulness for the women.

I am much grateful to Br. Jamaal Zarabozo who has rendered it into a very simple and eloquent English, intelligible to all. His comments on Ahadith and also those clarifying the meaning of the question or answer are much appreciable and are an added value to the book. I express my sincere thanks to the companions of Br. Jamaal, who have assisted him in different ways. I am also thankful to all of my brothers, especially Md. Daud, who have exerted their best efforts in bringing out the book.

Abdul Malik Mujahid

General Manager

Muslim Students' Association at UH

Biographies

Shaikh ibn Baz

Abu Abdullah Shaikh Abdul-Aziz bin Abdullah bin Abdur-Rahman Aal-Baz was born in the city of Riyadh in Dhul-Hijjah 1330H. He memorized the Qur'an in his early age and then he acquired knowledge from many of the great scholars of the Kingdom. Some of his teachers were Shaikh Muhammad bin Abdul-Latif Aal-Shaikh, Shaikh Salih bin Abdul-Aziz Aal-Sahikh and the eminent Shaikh Muhammad bin Ibrahim Aal-Shaikh who, in his time, was the Mufti of Saudi Arabia. Shaikh ibn Baz accompanied the eminent Shaikh and learned from him for about ten years. Thus he gained his religious education from the family of Imam Muhammad bin Abdul-Wahab. Afterwards Shaikh ibn Baz was appointed as a Justice and he worked for fourteen years in the judiciary until he was deputed to the education faculty. He remained engaged in teaching for nine years at Riyadh Islamic Law College, Riyadh Religious Institute. Then he was appointed Vice-Chancellor of the Islamic University, Al-Madinah; but shortly afterwards, he was made the Chancellor with all the administrative powers.

Later he was appointed President of the General Presidency of Islamic Research, Ifta, Call and Propagation, Kingdom of Saudi Arabia. Presently he is the Grand Mufti of Saudi Arabia.

He is also the President of many Islamic Committees and Councils, the prominent among these are: Senior Scholars Committee of the Kingdom, Permanent Committee for Islamic and Educational Research, the Founding Committee of Muslim World League, World Supreme Council for Mosques, Islamic Jurisprudence Assembly Makkah; and the member of the Supreme Council of the Islamic University at Al-Madinah, and the Supreme Committee for Islamic Propagation.

He belongs to the Hanbali School of jurisprudence but his verdicts are based the arguments from Qur'an and Sunnah.

Shaikh ibn Uthaimin

Abu Abdullah Muhammad bin Salih bin Muhammad bin Uthaimin At-Tamimi An-Najdi was born in the city of Unaiza, Qaseem Region on 27th Ramadhan 1347H in a famous religious family. He got his education from many prominent scholars like Shaikh Abdur-Rahman Sa'di, Shaikh Muhammad Amin Shinqiti and Shaikh Abdul-Aziz bin Baz.

When he entered into teaching, a great number of students from inside and outside Saudi Arabia get benefited from him. He has his own unique style of interpretation and explanation of religious points. He is from among those scholars who served Islam without any type of religious prejudice and kept themselves away from the limitations of blind-following. He is distinguished in his great exertion of effort in religious matters and analogical deductions which clearly prove the religious understanding he possesses, and the correct usage of the principles of religion, he adopts.

In giving religious verdicts, like Shaikh ibn Baz, his Fatawa are based on evidence from Qur'an and Sunnah. He has about fifty compilations to his credit. Presently he is teaching Religious Fundamentals at the Shariah Faculty of Imam Muhammad bin Sa'ud Islamic University, Qaseem Branch. He is also a member of the Senior Scholars Committee of the Kingdom, and is the Imam and Khatib of the big Mosque of Unaiza city.

Shaikh ibn Jibreen

Abdullah bin Abdur-Rahman Al-Jibreen is the member of the General Presidency of Islamic Research, Ifta, Call and Propagation, Kingdom of Saudi Arabia. He received his education from the great scholars of the Kingdom including the eminent Shaikh ibn Baz. He participates in various seminars and religious forums for the purpose of the propagation of the call to Islam. He also delivers special lectures for the same cause. He has compiled many books and pamphlets on various Islamic topics.

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Muslim Students Association at UH

What Negates One's Islam

Shaikh-ul-Islam Muhammad bin Suleiman At-Tamimi stated, "Know that ten matters negate one's Islam. [They are:]

"First, associating partners in the worship of Allah. Allah says,

"Verily, Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases other sins than that" (al-Nisa 116).

Allah also says,

"Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the wrongdoers, there are no helpers" (al-Maidah 72).

Included in this category of deeds is sacrificing animals for the sake of jinn or graves.

"Second, whoever sets up an intermediary between himself and Allah, whom he prays to, seeks intercession from and puts his reliance in, has blasphemed according to the consensus of the scholars.

"Third, whoever does not consider the polytheists as disbelievers or whoever has doubt concerning their disbelief or whoever considers their way as correct has committed an act of disbelief himself.

"Fourth, if a person believes that some guidance other than the guidance of the Prophet (peace be upon him) is more complete than his or that another's judgment is better than the Prophet's, [then that person has committed an act of disbelief]. This would be like the one who prefers the rule and law of false gods [be they human or otherwise] over the Prophet's rule and law. This position is one of disbelief.

"Fifth, whoever dislikes anything the Prophet (peace be upon him) brought, even if he acts by it, has committed an act of disbelief.

"Sixth, whoever ridicules or jokes about any part of the religion of the Messenger (peace be upon him) or its rewards or its punishments, has committed an act of disbelief. The evidence for this is in the Words of Allah,

"Say: Was it Allah, or His signs or His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed." (al-Tauba 65-66).

"Seventh, the performing of magic [is an act of disbelief], this includes those magical incantations that make one love or hate another person. Whoever performs them or is pleased with them has committed an act of disbelief. Allah says in the Quran,

"But neither of these two (angels) taught anyone (such things) until they had said, 'We are only for trial, so disbelieve not [by learning such magic from us]"' (al-Baqara 102).

"Eighth, assisting and supporting the polytheists against the Muslims [is also a type of disbelief]. The proof for this is in Allah's statement,

"And if any among you takes them [the Jews and Christians] as helpers and protectors, then surely he is one of them. Verily, Allah guides not those people who are wrongdoing" (al-Maida 51).

"Ninth, if a person believes that some people are permitted to be free of the Law of Muhammad (peace be upon him), in the same way that Khidr was free of the law of Moses (peace be upon him), then that person is a disbeliever.

"Tenth, turning away from the religion of Allah, not learning it or applying it, [is also a form of disbelief]. The evidence for this is Allah's saying,

"And who does more wrong than he who is reminded of the signs of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the sinners"

(al-Sajdah 22).

"There is no difference with respect to all of the above whether the act is done jokingly, seriously or out of fear. The only exception is one who is coerced. All of them are from the greater of the dangerous acts and they are also among the most common in occurrence. A Muslim must be aware of them and fear for himself concerning such actions. We seek refuge in Allah from that which brings about His anger and the painfulness of His punishment"

Hypocrisy is of Two Types: With Respect to Belief and with Respect to Actions

Hypocrisy with respect to beliefs is of six types. The one who is guilty of any of them will be in the lowest pit of the Hellfire. These are:

(1) Denying or disbelieving the Messenger (peace be upon him).

(2) Denying something that the Messenger (peace be upon him) presented or taught.

(3) Having hatred for the Messenger (peace be upon him).

(4) Having hatred for something the Messenger (peace be upon him) presented.

(5) Being pleased if the religion of the Messenger (peace be upon him) is diminished or weakened.

(6) Being displeased if the religion of the Messenger (peace be upon him) is strengthened or victorious.

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Questions Related to Aqidah (Faith).

The Ruling Concerning Celebrating Birthdays

Question: What is the ruling concerning celebrating birthdays?

Response: Celebrating birthdays has no source whatsoever in the pure shariah. In fact, it is an innovation, since the Messenger of Allah (peace be upon him) said,

"Whoever introduces anything into this matter of ours that does not belong to it shall have that action rejected."

This was recorded by both al-Bukhari and Muslim. In a version recorded by Muslim and by al-Bukhari in definitive muallaq form¹,

"Whoever performs a deed which is not in accord with our affairs, that deed is rejected."

It is well-known that the Prophet (peace be upon him) did not celebrate his birthday at all during his lifetime nor did he ever order it to be celebrated. Nor did he teach such to his Companions. Therefore, the rightly-guided caliphs and all of his Companions did not celebrate it. They are the most knowledgeable of the people concerning his sunnah and they are the most beloved to the Prophet (peace be upon him). They were also the most keen upon following whatever the Prophet (peace be upon him) brought. Therefore, if one is supposed to celebrate the Prophet's birthday, this would have been made evident at their time. Similarly, not one of the scholars of the best generations² celebrated his birthday nor did they order it to be done.

Therefore, it is known from the above that such a celebration is not from the Law that Allah sent Muhammad (peace be upon him) with. We ask Allah and all Muslims to witness that if the Prophet (peace be upon him) had done so or ordered such to be done, or even if his Companions had done so, we would rush to do it and call others to do it. This is because, and all praises are due to Allah, we are the most keen in following his sunnah and respecting his commands and prohibitions. We ask Allah, for ourselves and for all of our brethren Muslims, steadfastness upon the truth, avoiding everything that differs from Allah's pure shariah. Verily, He is Generous and Noble.

Shaikh Ibn Baz

Footnote

1. Mualaq is where al-Bukhari did not record the entire chain of the hadith. However, if it is in "definitive mualaq form," it shows that he considered it authentic back to the one he is quoting from.-- JZ

2. The first three generations of Islam, that is, the generation of the Prophet (peace be upon him) and the following two.--JZ

How Does One Behave Toward a Relative who Does Not Pray?

Question: I have a brother-in-law who rarely prays. I live with my husband's family and [the female members of] his family sit with him even if the Imam is praying. What should I do? I am not one of his relatives (mahram). Is there any sin upon me since I do not have the ability to advise him?

Response: If he does not pray, then he is deserving to be boycotted. You should not greet him nor should you respond to hit greeting, until he repents. This is because not praying is a great form of kufr [that takes one out of the fold of Islam]. This is true even if the person does not deny that it is obligatory. This is according to the most correct opinion among the scholars. The Prophet (peace be upon him) said,

"The covenant that is between us and them [the disbelievers] is the prayer. Whoever abandons it has committed blasphemy."

This was recorded by Ahmad and the compilers of the Sunan with a sound chain. The Prophet (peace be upon him) also said,

"Between a man and disbelief and polytheism is the abandoning of the prayer."

This was recorded by Imam Muslim in his Sahih.

However, if a person denies the obligation of the prayers then he is a disbeliever according to the consensus of the scholars.

Therefore, it is obligatory upon his family to advise him and to boycott him if he does not repent. It is also obligatory to take his matter to the ruler for him to be asked to repent. If he repents, [that is accepted from him]. If he does not repent, he is to be killed. This is because Allah has said in the Quran,

"But if they repent and offer prayer perfectly and give zakat, then leave their way free"

(al-Tauba 5).

Also, the Prophet (peace be upon him) said,

"I have been prohibited from killing those who pray."¹

These evidences show that one who does not pray is not to have his "way left free" and there is no prohibition against killing him if he is taken to the authorities and he does not repent.

And Allah is the One who provides guidance.

Shaikh Ibn Baz

Footnote

1. Recorded by Abu Dawud. Some of the narrators in its chain are unknown. However, due to supporting evidence, al-Albani has called this hadith sahih. See Muhammad Nasir al-Din al-Albani, Sahih Sunan Abu Dawud (Riyadh: Maktaba al-Tarbiya al-Arabi li-Daul al-Khaleej, 1989), vol. 3, p. 931. He discusses it in some detail, although without mentioning that it is recorded by Abu Dawud, in Muhammad Nasir al-Din al-Albani, Silsilat al-tihadirh al-Sahiha (Riyadh: Maktaba al-Maarif, 1991), vol. 5, p. 493.-- JZ

Ruling About Hiring a Non-Muslim Maid [or Servant ]

Question: I sent requests asking for a maid to help my wife with her housework. I discovered, through letters, that they did not find a Muslim in the country that I wanted a maid from. Is it allowed for me to hire a non-Muslim maid?

Response: It is not allowed to have a non-Muslim maid or a non-Muslim male servant, or a worker who is non-Muslim for anyone living in the Arabian Peninsula. This is because the Prophet (peace be upon him) ordered the Jews and Christians to be expelled from that land. He ordered that only Muslims should be left there. He decreed upon his death that all polytheists must be expelled from this Peninsula.

Furthermore, hiring disbelieving men and women is very dangerous for the Muslims, their faith, their behavior and the upbringing of their children. Therefore, such must be prevented in obedience to Allah, the Glorified, and His Messenger (peace be upon him), and to prevent a source of evil and immorality.

And Allah is the One who provides guidance.

Shaikh Ibn Baz

Ruling Concerning Putting a Piece of Animal Skin or Leather Upon a Baby's Stomach

Question: Is it allowed to put a piece of animal skin, leather or such upon the stomach of a breast-feeding baby boy or girl or older child? We in the South of Saudi Arabia put such a piece of leather upon the stomach of the girl, small child or older. We hope that you will benefit us on this matter.

Answer: If that piece of animal skin is put on the child as a kind of amulet to protect the child from harm or to bring about some good, then that is forbidden, and could even be a form of shirk. If it is put for a sound reason, such as to keep the navel from bulging or to strengthen the back, then there is no harm in that.

The Standing Committee

The Ruling Concerning Putting a Knife On a Child in Order to Protect Him

Question: I have seen some people placing a knife on their small children and saying, "This is so the jinn do not come to him." Is this practice correct?

Response: This is an objectionable act and there is no sound source for it. It is not allowed to do such a thing. What is legally sanctioned is to seek refuge from them by Allah's complete words from every devil and poisonous pest, as has been confirmed from the Prophet (peace be upon him). He used to seek protection by those words for his grandsons al-Hasan and al-Husain Ibn Ali. It is also sanctioned to make dua for them by asking Allah to protect them from every evil. As for putting a knife or something similar, of iron, wood or other substances, with the belief that such will protect them from the jinn, it is an evil practice that is not allowed.

Similar is the ruling with respect to hanging an amulet over them, which is what is called al-tama'im. This is not allowed because the Prophet (peace be upon him) said,

"Whoever hangs an amulet, Allah will not complete[his affair] for him"¹

In another narration, the Prophet (peace be upon him) said,

"Whoever wears an amulet has committed shirk."²

May Allah bestow understanding of the religion upon all Muslims, and steadfastness in the religion. We seek refuge for ourselves and them³ from everything that differs from His pure law.

Shaikh Ibn Baz

Footnote

1. Recorded by Ahmad, Ibn Hibban and others. Salih al-Usaimi concludes that it is hasan. See Salih Ibn Abdullah al-Usaimi, al-Dural-Nadheed fi Takhreej Kitab al-Tauheed (Dar ibn Khuzaima, 1413 A.H.), p. 38.-- JZ

2. Recorded by Ahmad and al-Hakim. Al-Usaimi also concludes that this hadith is hasan. See al-Usaimi, p. 39.-- JZ

3. In English, the more proper manner is to invoke for others first and then for oneself. However, in Arabic, the opposite is considered the proper manner of speech.-- JZ

Ruling Concerning Hanging and Possessing Pictures

Question: What is the ruling concerning hanging a picture on a wall? What is the ruling concerning owning pictures of people?

Response: It is not allowed to hang a picture or keep a picture of any being that possesses a soul. It is obligatory to destroy such pictures. This is because the Prophet (peace be upon him) told Ali,

"Do not leave any image, but [instead] efface it."¹

It is also confirmed in the hadith of Jabir that,

"The Prophet (peace be upon him) prohibited having pictures in houses."²

Therefore, all pictures meant for remembrance should be torn to pieces or burned. However, pictures that are needed out of necessity, such as for official identification purposes and so forth, may be kept.

Shaikh Ibn Baz

Footnote

1. Recorded by Muslim.-- JZ

2. Recorded by al-Tirmidhi and Ahmad. Al-Albani says it is sahih.

Ruling Concerning the Papers that Contain the Name of Allah

Question: We find some of the verses of the Quran printed in the newspapers or writings, as well as, "In the name of Allah, the Compassionate. the Merciful",^l at the beginning of some papers or letters. What do we do with such verses after we are finished reading the newspaper or letter? Should we tear it up or burn it or what should be done?

Response: It is a must, after one is done with the papers or pages that contain Allah's name, to safeguard the papers, by burning them or burying them in clean soil. This is to protect the Quranic verses and Allah's names from being degraded. It is not allowed to throw them into the garbage heaps or into the street to use them as different kinds of sheets, such as table cloths. Otherwise, one is degrading the names and verses and not safekeeping them.

Shaikh Ibn Baz

Footnote

1. Of course, the question is talking about these words being written in Arabic.--JZ

Ruling Concerning Crying due to Illness

Question: I am ill and sometimes I cry because of what happens to me after my illness. Is this kind of crying consider an act of opposition to Allah and not being pleased with what He has decreed? I do not do this action willfully. Similarly, does ruling also include when I talk to my relatives, telling them about my illness?

Response: There is no harm in crying if it is simply tears coming from the eyes, without wailing. This is based on Prophet's statement, when his son Ibrahim had died,

"The eye tears, the heart grieves but we do not say anything except what is pleasing to the Lord. We are, by you departure Ibrahim, certainly grieved."¹

Hadith with that meaning are many. There is also no harm in talking to your relatives and friends about your disease as long as you praise Allah, thank Him and extol Him, and ask Him for health, following the permissible means. We advise you to have patience and hope for reward from Allah. I give you glad tiding as Allah has stated,

"Only those who are patient shall receive their rewards in full without reckoning"

(al-Zumar 10).

The Prophet (peace be upon him) also said,

"A Muslim is not afflicted with fati8ue, sorrow, disease, sadness, or hurt, even if it be the prick of a them, except that due to it Allah expiates some of his sins."²

The Messenger of Allah (peace be upon him) also said,

"If Allah wants good for a person, he afflicts him with trials."³

We ask Allah to grant you a cure and health, as well as goodness of the heart and deeds. Verily, He is the Hearer, the Responder.

Shaikh Ibn Baz

Footnote

1. Recorded by al-Bukhari and Muslim.-- JZ

2. Recorded by Muslim.-JZ

3. Recorded by al-Tirmidhi and Ahmad. Al-Albani says it is sahih.

The Ruling Concerning Picture Making

Question: What is the ruling concerning picture making? What are the Ahadith concerning that topic? According to the strongest opinion among the scholars, is there a difference between pictures which have a shadow [three-dimensional pictures and statues] and those which do not [two-dimensional drawings]?

Response: Picture making is to make a representation of a living, willing, moving animal, such as a human, horse, animal and so forth. The ruling concerning that is that such representation or depiction is forbidden. The evidence for that is what is found in numerous Ahadith. In the Sahihain, al-Bukhari and Muslim, it is recorded from Ibn Masud that the Messenger of Allah (peace be upon him) said,

"The people with the severest punishment on the Day of Judgment are the picture makers."

Ibn Umar narrated that the Messenger of Allah (peace be upon him) said,

"The people who make these pictures will be punished on the Day of Resurrection. It will be said to them, 'Give life to what you have created."'

This was also recorded by al-Bukhari and Muslim. Muslim also recorded from Ibn Abbas that the Prophet (peace be upon him) said,

"Whoever makes a picture in this world will be held responsible to breathe a spirit into it and he is not one who can breathe such."

It is recorded by Muslim on the authority of Ibn Abbas that the Prophet (peace be upon him) said:

"All the picture makers would be put into Hell. For every picture he made, a soul would be created and punished".

It is also recorded on the authority of Abu Talha from the Prophet (peace be upon him) who said,

"The angels do not enter a house wherein there is a dog or statues." (Muslim)

These hadith and others are general for every kind of representation, whether it has a shadow, like a figure, or if it does not have a shadow, which is like a drawing on a wall, paper, clothing and so forth. It is confirmed that the Prophet (peace be upon him) entered the Kaabah and it contained pictures and he asked for a pitcher of water and he began to efface them, saying,

"May Allah destroy those who make pictures of what they do not create."¹

An exception to this ruling during this time is money containing the pictures of kings as well as passports and identification cards. Due to the need and necessity of these items, it is allowed to carry them according to need. And Allah knows best.

Shaikh Ibn Jibreen

Footnote

1. 'This is recorded by al-Tayalisi and Dhiyaal-Maqdisi. Al-Albanihas concluded that it is "confirmed". See Muhammad Nasir al-Din al-Albani, Silsilat al-Ahadith al-Sahiha (Beirut: al-Maktab al-Islami, 1979), vol. 2 p. 731, hadith #996.-- JZ

Ruling Concerning Wishing for Death due to Harm that Has Come

Question: I have faced so many difficulties in my life that it has made me hate this life. Every time I turned to Allah, I pleaded for Him to take my life away from me at the earliest. This is my wish until now as I do not see any solutions to my problems except death; it is the only thing that can save me from this punishment. Is this behavior forbidden for me?

Response: When a person wishes for death because of something that has afflicted him, he is doing something that the Prophet (peace be upon him) has prohibited. The Prophet (peace be upon him) said,

"None of you should hope for death because of some harm that has come to him. If he has wish such, he should say, 'O Allah, give me life if You know that life is better for me. And give me death if You know that death is better for me."'¹

Therefore, it is not allowed for anyone to wish for death because of some harm, hardship or difficulty that has come to him. In fact, he should have patience and expect a reward from Allah for what he is passing through. He should also wait for relief to come, as the Prophet (peace be upon him) has said,

"Know that victory comes with patience, relief with distress and ease with hardship."²

The one who is afflicted with any affliction should know that those afflictions expiate some of the sins that he has committed. No believer is afflicted with any kind of worry, grief or pain except that Allah expiates sins for him due to that, even the pricking of a thorn. When the person has patience and expects rewards from Allah, he reaches the stage of being among the patient. This stage is a very elevated stage. Allah has stated about its inhabitants,

"And give glad tidings to the patient. Who, when afflicted with calamity, say, 'Truly, to

Allah we belong and, truly, to Him we shall return"' (al-Baqara 155-156).

The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view. Death does not solve any problems. In fact, the situation of adversity may get even worse. How many humans die while being afflicted with pain and problems but they had been wronging themselves and did not give their sins and repent to Allah. Then his death is just a quicker coming of his punishment. If he remained alive, perhaps Allah would have guide him to repentance, seeking forgiveness, patience, facing the problem and expecting relief. This all would have been good for him.

Therefore, you, the questioner, must be patient and expect relief from Allah. Allah says in His book,

"So, verily, with the hardship there is relief. Verily, with the hardship, there is relief"

(al-Sharh 5-6).

And the Prophet (peace be upon him) stated, in an authentic narration,

"Know that victory comes with patience, relief with distress and ease with hardship."'

Shaikh Ibn Uthaimin

Footnote

1. The wording in the Arabic text is not quite exact, but this hadith is recorded by al-Bukhari and Muslim.-JZ

2. Ibn Uthaimin is probably referring to a lengthy hadith recorded by Ahmad. As a hadith by itself, these words, without the words, "Know that," are recorded by al-Khateeb al-Baghdadi. According to al-Albani, is an authentic hadith. See al-Albani, Sahih al-Jami al-Sagheer, vol. 2, 1151.-- JZ

Ruling Concerning Mixing with the Disbelievers in order to Call Them to Islam

Question: Is it allowed to mix with the disbelievers, Christians, Hindus and others, and to eat and talk to them or even to be amicable with them as a means of calling them to Islam?

Response: It is allowed to mix with the disbelievers, sit with them and be polite with them as means of calling them to Allah, explaining to them the teachings of Islam, encouraging them to enter this religion and to make it clear to them the good result of accepting the religion and the evil result of punishment for those who turn away. For this purpose, being a companion to them and showing love for them is overlooked in order to reach that good final goal.

Shaikh Ibn Jibreen

The Reward for Women in Paradise

Question: Whenever I read the Noble Quran, I find in many verses Allah giving glad tidings to His believing male servants of al-hooral-ain who extol in beauty. Does the woman have any partner in Paradise other than her husband? Furthermore, most of the statements concerning bounties in Paradise are directed toward the believing men. Is the reward of the believing women in Paradise less than that of the believing men?

Response: There is no

Fatawas Regarding Women (Most Fatawas are General to Men too)

Fatawas Regarding Women
(Most Fatawas are General to Men too)