The Fruits of Putting one’s Trust in Allaah : Shaykh Saalih Al-Fawzaan

Haqeeqat-ut-Tawakkul (pg. 35-42) – Al-Ibaanah.com

As for the fruits of putting one’s trust in Allaah (i.e. tawakkul), then they are many. The greatest of them is that Allaah will suffice him in whatever he seeks after. “And whoever puts his trust in Allaah, He will suffice him.” [Surah At-Talaaq: 3]

So whoever relegates his affairs to Allaah, relies on Him alone, and believes that no one can give him good or repel harm from him except Allaah, “He will suffice him.”

This means that Allaah will protect him from all harms since the recompense is based on the action a person does. So when someone puts his trust in Allaah in the correct manner, He rewards him by sufficing him and taking charge of his affairs. Allaah Himself takes charge of this individual’s affairs and does not relegate it to anyone else. This is the greatest fruit of tawakkul (reliance upon Allaah).

Allaah says: “O Prophet, Allaah is sufficient for you.” [Surah Al-Anfaal: 64]

And He says: “And if they intend to deceive you, then verily Allaah is sufficient for you. It is He who supported you with His help and with the believers.” [Surah Al-Anfaal: 62]

So in summary: The greatest fruit of putting one’s trust in Allaah is that Allaah will suffice and take care of whoever relies in Him. This is why Allaah informs us of His Prophet Nooh when he told his people: “If my staying with you and my reminding you of the verses of Allaah are hard on you, then I put my trust in Allaah. So devise your plot – you and your partners – and let not your plot be in doubt for you. Then pass your sentence on me and give me no respite.” [Surah Yoonus: 71]

And He quotes His Prophet Hood as saying: “I am free from that which you ascribe as partners in worship apart from Him. So plot against me – all of you – and give me no respite. I put my trust in Allaah, my Lord and your Lord. There is not a creature that moves (i.e. lives) except that He has a grasp of its forelock. Verily, my Lord is on a Straight Path.” [Surah Hood: 54-56]

He quotes His Prophet Shu’aib as saying: “And my guidance is only due to Allaah. In Him I trust and to Him I repent.” [Surah Hood: 88]

And He said to His Prophet Muhammad: “Call your associates and then plot against me and give me no respite. Verily, my Protector is Allaah who has revealed the Book. He is the One who protects the righteous. And those whom you call upon besides Him cannot help you nor can they help themselves.” [Surah Al-A’raaf: 195-197]

Allaah informs us through the statements of these noble messengers that they challenged their people and their false deities to bring harm to them in some way. They did this because they had complete reliance on Allaah. And whoever puts his trust in Allaah, He will be sufficient for him.

Another fruit of relying upon Allaah is that it brings about loves from Allaah, as He says: “Verily, Allaah loves those who put their trust in Him.” [Surah Aali ‘Imraan: 159]

So if someone truthfully puts his trust in Allaah, Allaah will love him. And if Allaah loves this person, he will find success and happiness in this life and the next since he will be from among Allaah’s friends and allies.

Also from the fruits of putting one’s trust in Allaah is that a person will proceed in doing beneficial things and not fear or dread anyone except Allaah. So for example, those who are engaged in Jihaad by way of fighting battles against disbelievers – they only do so because they put their trust in Allaah. So in turn, this reliance on Allaah instills courage and strength into them and as a result, all of the hardships and difficulties that face them become lessened. And they take delight in dying in the Way of Allaah and attaining martyrdom in His Cause. All of this is due to their reliance and trust in Allaah.

Another fruit of putting one’s trust in Allaah is that it encourages one to go out and seek sustenance or to acquire knowledge or to do any of the other beneficial things. The one who puts his trust in Allaah perseveres and puts his heart into seeking after the useful and necessary means of life because he knows that Allaah is with those who rely on Him and that He will aid them. So he perseveres in seeking after all of the beneficial things of this life and the Hereafter and he is not from those who are lazy and weak.

It is for this reason that the Companions were the bravest of people. They genuinely put their trust and reliance in Allaah to the point that they were able to conquer lands in the east and the west. They conquered lands through victory in battle and conquered hearts through calling them to Allaah. All of this was because they put their trust in Allaah and because they relied on Him. Allaah says: “O you who believe, whoever amongst you apostates from his religion, Allaah will bring a people whom He will love and they will love Him, humble towards the believers and stern towards the disbelievers, fighting in the Cause of Allaah and never fearing the blame of the blamers. That is the Grace of Allaah which He bestows upon whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah Al-Maa’idah: 54]

So they didn’t fear for the sake of Allaah the blame of the blamers since they relied on Him to the utmost degree and entrusted their affairs in Him absolutely. They did not turn to anyone else regardless if the people were content or discontent with it, so long as they continued to do what was pleasing to Allaah. It is stated in the hadeeth: “Whoever seeks to please Allaah by (doing something that is) displeasing (to) the people, Allaah becomes pleased with him and makes the people pleased with him. And whoever seeks to please the people by (doing something that is) displeasing (to) Allaah, Allaah becomes displeased with him and makes the people displeased with him.” [1]

So relying upon Allaah, putting one’s trust in Him, and entrusting one’s affairs to Him is the foundation of Tawheed. It is the foundation of actions. And it is the foundation of goodness. This is why Allaah made it a condition of Faith, where He says: “So in Allaah put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

There still remains one issue related to this topic, which we would like to discuss, and it is the issue of tawkeel, or delegating authority to someone else. If you entrust someone to obtain something for you, such as buying a product for you or renting something for you or litigating on your behalf, does this mean that you have put your trust in someone other than Allaah? No, this does not mean that. Choosing someone to represent you and act on your behalf is not tawakkul.

Tawakkul means complete reliance and relegation of one’s affairs, which cannot be done except on Allaah.

As for tawkeel, it is when you appoint someone else to obtain something permissible that you are looking for, which he has the ability to obtain. This is one of the allowable means. So hire a representative from the perspective of implementing the means and put your trust in Allaah when obtaining your objective from the perspective of worship. But do not put your trust (tawakkul) in this representative. Instead put your trust in Allaah.

So therefore, commissioning someone else to handle some of your affairs does not violate your creed nor does it mean that you are putting your trust in someone other than Allaah. It is merely working hand in hand with someone towards achieving an objective. Allaah says: “Assist one another in (matters of) piety and righteousness and do not assist one another in sin and transgression.” [Surah Al-Maa’idah: 2]

So a wakeel (representative) is only there to assist an individual by taking his place and serving as a means to get what he wants. In the same way that him doing something on his own constitutes a means, then likewise, his commissioning a representative to handle his affairs is also a means. And it does not fall under the realm of putting one’s trust in other than Allaah.

In conclusion, I ask Allaah to make us and you from those who put their trust in Allaah in truth – those who implement the required means and rely upon their Lord, those who do not rely on anyone else nor entrust their affairs to anyone else. May Allaah send the peace and praises on our Prophet, Muhammad, his family and all of his Companions.

Footnotes:

[1] Reported by Ibn Hibbaan in his Saheeh (1/435) and At-Tirmidhee in his Sunan (7/133) in a similar narration, both on the authority of ‘Aa’ishah; Others reported it as well.

Published on: August 5, 2007

Supplication of Shaykh Muqbil’s Mother

In her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:

“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ (hadaakAllaah). She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.” [Nubdhah Mukhtasarah: pg. 18]

Source :  Autobiography of Shaikh Muqbil bin Haadee Al-Waadi’ee (rahimahullaah) – Al-Ibaanah.com Must Read

Do not pray against your children:

The Prophet (sal Allahu alaihi wa sallam) forbade praying against one’s children, one’s wealth and one’s own self, lest that be at a time when the du’aa is answered. He (sal Allahu alaihi wa sallam) said:

“Do not pray against yourselves, do not pray against your children, do not pray against your wealth, lest that coincides with a time when Allah is asked and He gives, so He answers your prayer.”

[Sahih Muslim]

@AbdurRahmanOrg

Explanation of the Four Rules Regarding Shirk – Shaykh Sālih bin Muhammad Al-Luhaydān [Video|Ar-En Subtitles]

Explanation of the Four Rules Regarding Shirk
Of Imām Muhammad bin ‘Abdul-Wahāb
By Shaykh Sālih bin Muhammad Al-Luhaydān
Translation adapted from Al-Ibaanah Book Publishing

شرح القواعد الأربع
الإسلام محمد بن عبد الوهاب
الشيخ صالح بن محمد اللحيدان

Story of two women fasting during the lifetime of Allaah’s Messenger

It has been reported in the Musnad of Imaam Ahmad that this breaks the fast:

“Two women were once fasting during the lifetime of Allaah’s Messenger and they almost died of thirst. This was mentioned to the Prophet (sallAllaahu ‘alayhi wa sallam) but he turned away from (allowing) them (to break the fast). Then they were mentioned to him again, so he called for them and ordered them to vomit, i.e. throw up, what was in their stomachs. So they both vomited and filled up a bowl with puss, blood and pieces of flesh. Then the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘These two fasted by refraining from what Allaah made lawful for them. but they broke their fast by doing what Allaah made unlawful for them. One of them sat with the other and they began to eat from the flesh of people.’”

What transpired with these two women in the presence of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) from their vomiting vile and disgusting things – this was from the miracles that Allaah allowed to occur at the hand of His Messenger so that he could show the evil effects of backbiting to the people. Allaah says: “And do not backbite one another. Would one of you love to eat the flesh of his dead brother?” [Surah Al-Hujuraat: 12]

This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting.

Source : The least form of fasting is leaving off food and drink
What is Prohibited and Disliked for the one Fasting – by Shaikh Saalih Al-Fawzaan [Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan ,Al-Ibaanah.com]

This narration has been declared Dha’eef by Al Imaam Al-Albaani (rahimahullaah) in Silsilah adh-Dha’eefah (Volume 2, Page 10, Hadeeth no 519) & ‘Allaamah Ahmad Shaakir (rahimahullaah) in his Checking of Muhalla of Imaam Ibn Hazm (rahimahullaah) as mentioned by ash-Shaykh Jamaal al Haarithee (hafidhahullaah).

The link to the complete article is here :: http://vb.noor-alyaqeen.com/t21268/ 

Good Manners when Dealing with the Creation – Shaikh Muhammad bin Saalih Al-‘Uthaimeen

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Good Manners when Dealing with the Creation
by  Shaikh Muhammad bin Saalih Al-‘Uthaimeen
Makaarim-ul- Akhlaaq (pg. 23-31) – Al-Ibaanah.com

As for having good manners with the creation, then some of them have defined it as withholding abuse, extending kindness and having a cheerful countenance. This has been mentioned as a saying of Al-Hasan Al-Basree, may Allaah have mercy on him. [1]

First: The Meaning of Withholding Abuse:

What is meant by withholding abuse is that a person refrains from harming others whether financially, spiritually or socially (i.e. by harming his reputation). So whoever does not withhold from harming the creation, he does not possess good manners. On the contrary, he is ill-mannered.

The Messenger proclaimed the prohibition of harming a Muslim through any means of abuse. He did this during the greatest of gatherings in which he congregated with his ummah, saying: Indeed, your blood (i.e. lives), your wealth and your honor are sacred for you just like the sanctity of this day of yours in this month of yours in this land of yours. [2]

If a man transgresses against people by taking their wealth or by committing fraud or by deceiving them or by hitting them and committing a crime against them or by reviling, backbiting or slandering them, such a person is not good-mannered towards people. This is since he has not refrained from harming others.

And the sin of this becomes even greater every time his bad manners are directed towards someone who has a bigger right over you. So maltreatment of your parents, for example, is worse than you treating anyone else bad. Maltreatment of your relatives is worse than you treating strangers bad. And maltreatment of your neighbors is worse than treating those who are not your neighbors bad. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “By Allaah, he does not believe! By Allaah, he does not believe! By Allaah, he does not believe!” They (i.e. the Companions) said: Who O Messenger of Allaah?” He said: “He whose neighbor is not safe from his calamities.” [3]

Second: The Meaning of Extending Kindness:

The word nadaa (kindness) means generosity and courtesy, i.e. to extend one’s generosity and courtesy to others. Generosity does not mean what some people think it to be, which is giving money only. Rather, generosity can also be by way of giving one’s self, offering one’s status (to assist), donating one’s wealth and spreading one’s knowledge.

If we see an individual taking care of the people’s needs by helping them, directing their affairs to those who are not able to reach them, spreading his knowledge amongst the people and donating his wealth to them, can we describe this man as having good manners? Yes, we can say he has good manners because he has extended kindness and generosity. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: Fear Allaah wherever you may be, and follow up an evil deed with a good deed, (for) it will wipe it out. And treat the people with good manners.” [4]

What falls under treating the people with good manners is: If you are oppressed and maltreated by someone, you should pardon and forgive that person. Allaah has praised those who pardon others, as He says about the inhabitants of Paradise: Those who spend (in Allaah’s Cause) during times of prosperity and adversity, who repress anger and who pardon people. Verily, Allaah loves the good-doers.” [Surah Aali ‘Imraan: 134]

And Allaah says: And to forego is closer to piety (Taqwaa).” [Surah Al-Baqarah: 237]

And He says: And let them pardon and forgive.” [Surah An-Noor: 22]

And He says: So whoever forgives and makes reconciliation, his reward is with Allaah.” [Surah Ash-Shooraa: 40]

A person is in constant contact with people, so he will most definitely encounter some bad treatment from people. But his stance with regard to this bad treatment should be that of pardoning and overlooking. And he should know for certain that by pardoning, overlooking, and responding with good, the animosity that exists between him and his brother will transform to amicability, love and friendship. Allaah says: The good deed and the evil deed are not equal. Repel (the evil) with that which is better, then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.” [Surah Fussilat: 34]

Those of you who have knowledge of the Arabic language should reflect on how the end-result is derived here via the abrupt mention of “idhaa” (which means “then behold” here). The abrupt mention of this word indicates that the result (at the end of the ayah) will come to pass immediately, and that is: “then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.”

However, not everyone is granted this same result. This is why Allaah says: But none are granted it except those who are patient. And none are granted it except those who possess a great portion (of moral character).” [Surah Fussilat: 35]

Do we understand from this that pardoning a criminal is praiseworthy in the absolute sense and that it is something that we were ordered to do? Some people have come up with this understanding based on this verse. However, it should be known that pardoning should only be commended if forgiving is the best and most advisable option. However, if retribution is the best option then doing that is better. This is why Allaah says: The recompense for an evil is an evil the like thereof. But whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the wrongdoers.” [Surah Ash-Shooraa: 40] So here Allaah has linked forgiveness with reconciliation.

So it is possible that forgiveness may not necessarily mean reconciliation. For example, it could be that this individual who committed a crime against you and was insolent towards you is an evil man who is known for being evil and corrupt, and so if you were to forgive him, he would persist in his evil and mischief. In this situation, it is better that this man is punished for his crime since there is reconciliation in this.Shaikh-ul-Islaam Ibn Taimiyyah said: “Reconciliation is obligatory whereas forgiveness is optional. So in the event that forgiveness will cause reconciliation to be bypassed, this means that we have given precedence to something optional over something obligatory. And the religious legislation did not come to institute this.” And he has spoken truthfully, may Allaah have mercy on him.

An Important Note:

I would like to take this opportunity to point out something that many people do today with the intention of being good and sympathetic. And it is that when a person gets into an accident and as a result another person dies, the guardians of the deceased come and revoke the blood-money that is owed by this offender that committed the accident. So is their canceling of the blood-money praiseworthy and considered as being from good manners or does this issue have more detail to it?

There is more detail required on this issue. We must reflect and ponder on the condition of this offender who has caused this accident. Is he from among those people who are known to be careless and inconsiderate? Does he fall into the type of people that say: “I don’t care if I run over somebody on the road because I already have his blood-money prepared inside my desk” and we seek refuge in Allaah!

Or is he someone who has fallen into an accident even though he employed complete discretion and complete poise and balance, but in spite of this Allaah had already decreed all things to come to pass?

If he falls under the second category of people, then forgiving him is better. However, even if he does fall under this second category of prudent and well-poised people, before we forgive him, we must look to see if the victim has any debt he owes.

If the victim owes a debt, we cannot forgive the offender. And had we already pardoned the offender, the pardon would be dismissed. This is an issue that perhaps many people are unaware of. We say this because the heirs will assume entitlement of this blood-money from the victim that was killed in an accident, and their entitlement will not be satisfied until they pay back the deceased’s debt if he owed someone money.

This is why when Allaah mentions inheritance, He says: (The distribution in all cases is) after the payment of legacies he may have bequeathed or a debt (he owes). [Surah An-Nisaa: 11]

The point is that forgiving people is part of good manners and it falls under the realm of extending kindness to others. This is since extending kindness can either be in the form of giving something or in the form of revoking something, and pardoning falls under revoking something.

Third: A Cheerful Countenance:

Having a cheerful countenance means that your face is radiant and illuminated when you come in contact with other human beings. The opposite of this is to appear with a gloomy face. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: Do not think little of any good deed, even if it is encountering your brother with a cheerful face.” [5]

A poet put this understanding into a verse, saying:

“My son, indeed piety can be something so trivial,
as a cheerful face and a soft-spoken tongue.”

So a cheerful face allows happiness to enter into people; it brings out love and amiability; and it causes the heart to expand – both yours and those you encounter.

On the other hand, if you always appear upset, people will run away from you. They will not be happy sitting with you or talking to you. Perhaps you may even be afflicted with psychological problems. You may be suffering from a dangerous disease known as stress. If so, then being happy and having a cheerful face is from the most effective treatments one can use to combat this disease. This is why doctors advise those who are afflicted with this illness to keep away from those things that cause them to be instigated and angered since that will only cause their sickness to grow.

So being happy and having a cheerful face causes this disease to be exterminated. And as a result of these two characteristics, a person will become loved by the people and dear to them.

These are the three foundations that good manners when dealing with the creation revolve around.

Also from the signs of good manners towards creation is:

That a person observes good relations with those friends and relatives that he is contact with. He should not be bothered by them nor should he inconvenience them. On the contrary, he should cause happiness to go into their hearts according to the extent that he is able to, within the confines of Allaah’s Legislation. This restriction is absolutely necessary since there are some people who cannot be made happy except with things that are disobedience to Allaah, and we seek refuge in Allaah! So we should not consent with him in this. However, causing happiness and joy to enter into those you keep ties with whether they are your family members, friends or relatives according to the limits of the Religion is part of having good manners. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: The best of you are those who are the best towards their family. And I am the best of you towards my family. [6]

Many people, unfortunately, display good manners in front of people yet they do not behave in the same manner towards their family. This is extremely wrong and the opposite of how things should be. How can you have good manners in front of strangers yet bad manners in front of your own family?

Someone may say: Because I take care of them and support them! We respond by saying: This is not something that should cause you to display bad manners towards them. Your family members and relatives have the most right out of all people that you should be good-mannered towards them when accompanying and spending time with them. This is why when a man once asked the Prophet (sallAllaahu ‘alayhi wa sallam): “O Messenger of Allaah, who has the most right amongst people of my good companionship” , he (sallAllaahu ‘alayhi wa sallam) replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your father.” [7]

In spite of this, some people behave contrary to this. So you will find him having a bad relationship with his mother while having a good relationship with his wife. So he gives having good ties with his wife precedence (over having good ties with his mother) whereas the status of his wife before him is like that of a captive. The Prophet (sallAllaahu ‘alayhi wa sallam) said: Take care of the women for indeed they are like captives before you.” [8]

In summary: Keeping good relations with family, friends and relatives is all part of having good manners.

Footnotes:

[1] See al-Adaab-ush- Shar’eeyah (2/216); There are also other definitions for good manners such as the definition of Al-Waasitee, where he said: “It is when one does not argue due to his complete awareness of Allaah. It is also said it means the relinquishment of immoral characteristics and the adornment of virtuous characteristics. It is also said that it means offering the good while withholding the vile. Sahl was once asked about it so he replied: ‘The lowest form of it is showing, tolerance, lack of retribution and mercy towards the wrongdoer, while asking Allaah to forgive him and showing sympathy towards him.'” [Refer to Madaarij-us- Saalikeen of Ibn Al-Qayyim (2/294), Ihyaa ‘Uloom-id-Deen of Abu Haamid Al-Ghazaalee (3/53) and al-Adaab-ush- Shar’eeyah (2/216)]

[2] Reported by Al-Bukhaaree (no. 67, 1741 & 4406) and Muslim (no. 29 & 30)

[3] Reported by Al-Bukhaaree (no. 6016) and by Muslim (no. 73) with the wording: “He whose neighbor is not safe from his calamities will not enter Paradise.”

[4] Reported by At-Tirmidhee (no. 1987) who said it was “hasan saheeh” and Ahmad in al-Musnad (4/153, 158 & 236) from Abu Dharr and Mu’aadh bin Jabal, may Allaah be pleased with them. It is also found in Saheeh al-Jaami’-us- Sagheer (no. 97)

[5] Reported by Muslim (no. 144) and in extended form by At-Tirmidhee (no. 1833)

[6] Reported by At-Tirmidhee (no. 3895) and Ibn Hibbaan in his Saheeh (no. 1312 of al-Mawaarid) from the narration of ‘Aa’ishah, may Allaah be pleased with her; It is found in Saheeh al-Jaami’-us- Sagheer (no. 3314); It was also reported by Ibn Maajah (no. 1977) from the narration of Ibn ‘Abbaas (radyAllaahu ‘anhu).

[7] Reported by Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)

[8] Reported by At-Tirmidhee (no. 3087) who said it was “hasan saheeh”

Published on: May 20, 2007

The Status of Women before and after Islaam – Shaikh Saalih Al-Fawzaan

The Status of Women before and after Islaam
by  Shaikh Saalih Al-Fawzaan
Tanbeehaat ‘alaa Ahkaam takhtassu bil-Mu’minaat (pg. 6-11)
Al-Ibaanah (dot) com (the website is down now, baarak Allaahu feekum)

The Status of the Woman before Islaam:

What is meant “before Islaam” here is the period known as Jaahiliyyah (Days of Ignorance), which the Arabs used to live in specifically and the people of the whole world in general. This was when the people did not have any Messengers amongst them and they were void of any guidance. And as is stated in the hadeeth, “Allaah looked at them – both Arabs and Non-Arabs – and hated them, except for some remnants from the People of the Book (who stayed upon the true message).” 

In most cases, the woman of this time period lived under critical conditions – especially those in the Arab societies, where they used to hate it when a girl was born. So amongst the Arabs were those who would bury their daughter while she was still alive until she died below the earth. And amongst them were those who let them live only to find a life of humiliation and degradation. Allaah says: “And when news of the birth of a female child was brought to any of them, his face would become dark and filled with grief. He hides himself from the people because of the evil that he has been informed of. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision.” [Surah An-Nahl: 58-59]

And Allaah says: “And when the female child who was buried in the ground will be questioned – for what sin was she killed?” [Surah At-Takweer: 8-9]

The word maw’oodah refers to the baby girl that was buried alive and left to die inside the earth. And if she was spared from being buried alive and allowed to live, then indeed she found herself living a life of degradation. This is since she was not allowed to inherit any portion of her relative’s estate no matter how much money he had and regardless of if she was suffering from poverty and dire need. The reason for this is because they would make the inheritance specific for men in exclusion of women. In fact, she would be distributed as part of her deceased husband’s estate, just as his money would be distributed in inheritance!

And there would be found a score of women living under one man, since they would not put any limits to the number of wives they could marry. So they wouldn’t show any concern for what occurred to the women as a result of that, such as living under cramped conditions, inconveniences and injustice.

The Status of the Woman after Islaam: 

But when Islaam came, it uplifted these injustices from the woman and returned her honor and self-esteem in humanity back to her. Allaah says: “O mankind, indeed We created you from a male and a female.” [Surah Al-Hujuraat: 13]

So Allaah mentions that she is the partner of man in the origin of humanity and likewise, she is partners with man in terms of being rewarded or punished for actions performed. Allaah says:“Whoever does good deeds, – whether male or female – while he or she is a true believer, to him We will give a good life and We shall pay them certainly a reward in proportion to the best of what they used to do.” [Surah An-Nahl: 97]

Allaah says: “So that Allaah may punish the male and female hypocrites and the male and female polytheists.” [Surah Al-Ahzaab: 73]

And Allaah made it forbidden to consider a woman as a possession to be inherited from her dead husband’s estate, as He says: “O you who believe, you are forbidden to inherit women against their will.” [Surah An-Nisaa: 19]

So Allaah gave her independence in her individuality, such that she became one who can inherit as opposed to an object of inheritance. And Allaah gave the woman a right in the inheritance of her relative’s wealth. Allaah says: “There is a share for men and a share for women from what is left by their parents and close relatives, whether the property be small or large – a legal share.” [Surah An-Nisaa: 7]

And Allaah says: “Allaah commands you as regards your children’s inheritance: to the male a portion equal to that of two females. If there are only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half.” [Surah An-Nisaa: 11]

And this goes as well for the other texts that state a woman can inherit whether she be a mother, a daughter, a sister or a wife.

In the area of marital affairs, Allaah limited a husband to marrying the maximum of four wives, on the condition that he treats all of his wives fairly and equally according to his ability. And He obligated to the husbands to live with them in kindness, as He says: “And live with them honorably.” [Surah An-Nisaa: 19]

And He made the dowry her right and He commanded that it be given to her in full except for that which she permits from her own good will. Allaah says: “And give to the women their dowry with a good heart. But if they, out of their own good pleasure, remit any part of it to you, take it and enjoy it without any fear of harm.” [Surah An-Nisaa: 4]

And Allaah made her the caretaker, commanding good and forbidding evil in the household of her husband – and the leader over her children. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “A woman is the guardian of her husband’s household and she will be asked (on the Day of Judgement) concerning those under her care.” Also, Allaah made it obligatory for the husband to spend on her and to clothe her in a good manner.

What the Enemies of Islaam and their Offshoots want today from their stripping the Woman of her Honor and rights: 

Indeed the enemies of Islaam – rather the enemies of humanity – today, from the disbelievers, hypocrites and those who have a disease in their hearts are enraged about what the Muslim woman has achieved from honor, glory and chastity in Islaam. This is because the enemies of Islaam from the disbelievers, hypocrites and those who have a disease in their hearts – they want from the woman that she serve as a trap by which they can lure and catch those with weak Eemaan and those who have perverted natures, after having fulfilled their depraved desires from her. Allaah says: “But those who follow their lusts wish that you should deviate tremendously away.” [Surah An-Nisaa: 27]

And those who have a disease in their hearts among the Muslims want the woman to be a cheap commodity exhibiting herself to those people of lustful desires and devilish inclinations. They want her to serve as an open commodity before their eyes so that they may find entertainment in her beautiful appearance or perhaps they may make her do something far worse than that.

This is why they expend great efforts in trying to make the woman go out of her home so that she can participate with men in their jobs – working side by side with them. Or that she can serve and tend to men as a nurse in the hospital or a flight attendant on an airplane or a teacher or professor in mixed non-segregated schools Or that she be an actress in the theatres or a singer or a broadcaster on the various forms of media – exposing her face and enticing men by her voice and appearance.

And the immoral magazines have taken pictures of young girls that are looking provocative and naked as a means for promoting and marketing their magazines. And some businessmen and companies have taken these pictures also as a means for promoting their product, such that they place these pictures in their advertisements and exhibits.

These evil actions are meant to distract the woman from her real and true duty, which is in the home. And this forces the husbands to hire female servants to raise their children and take care of the affairs of their households, which results in much mischief and great evil.

However, we don’t restrict a woman from working outside of her home, so long as she abides by the following guidelines:

1. She must have a need for doing this work or the community she lives in requires her to do this job, such that there cannot be found any man that can do the job.

2. She should do this after fulfilling the job she has at home, which is her primary job.

3. This job must be in an environment of women only, such as her teaching women (only) or doctoring and nursing female patients. And her work must be separate from men.

4. Likewise, there is nothing that restricts her from learning the affairs of her Religion – in fact she is obligated to do this. And there is nothing preventing her from teaching about the aspects of her Religion, so long as there is a need for that and her teaching is held in an environment of (only) women. And there is no harm in her attending classes in a masjid and so on, while being consistent in that and segregated from men. This can be seen from the women in the beginning of Islaam (i.e. the Sahaabiyaat), in that they would work and study and attend the masaajid.

Notes: The Conditions (Shuroot), Pillars (Arkaan) and Requirements (Waajibaat) of the Prayer

A condition (sharat) is something that is required before the commencement of prayer in order for it to be valid.

The pillars (arkaan) are that which if one fails to perform any of them out of forgetfulness or intentionally, his prayer is rendered invalid because of his abandoning it. Sujood as Sahuw will not make up for someone neglecting one of these pillars – even out of forgetfulness. If, for example, someone realizes during the third rak’ah of the ‘Isha prayer that he left out a rukun (pillar) during each of the first two rak’ah, then he must make up those first two rak’ah. Additionally, before taslim, he should make Sujood as Sahuw. But if he were to say, “I’ll just make Sujood as Sahuw at the end” and not make up those first two rak’ah in which he left off a rukun, then his prayer would be null and void.

The requirements (waajibaat) are that which if one fails to perform any of them intentionally, his prayer is rendered invalid due to his abandoning it, but if he leaves any of them due to forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness. The Wajibaat (obligatory) matters are similar to the Arkaan (pillars) in that they cannot be left off on purpose. However, the wajibaat are different in that if left off unintentionally (out of forgetfulness), Sujood as Sahuw at the end make up for it; whereas the neglected arkaan (pillars) must be repeated even if unintentionally left off.

All these conditions and pillars are for the one who is saleem (able, normal). It is upon him to do what he is able to do. For example, if a person is not able to stand or is handicapped and cannot sit, then,

“Allaah does not place a burden on a soul more than it can bear.” (Al-Baqarah 2:286)

However, if he is able to stand and do rukoo’, but not sit or make sujood, then he is obligated to stand and do rukoo’, as these are pillars and he has the ability to do these. So whatever he is able to do, then these conditions, pillars (and obligations) are applicable to him.

 The Nine Conditions of the Prayer  The Fourteen Pillars of the Prayer  The Eight Requirements of the Prayer
1) One must be Muslim2) He must be sane and conscious3) He must be of the age of maturity4) He must have wudoo (ablution) and have taken ghusl if necessary

5) There must be no impurities on his body, clothes or place of prayer

6) He must cover his ‘awrah.

7) It must be the right time for the prayer he is performing

8) His entire body must be facing the Qiblah.

9) He must have the intention for the prayer in his heart

1) Standing, if one has the ability to do so2) The opening Takbeer3) Reciting Surah Al-Faatihah in every rak’ah4) Bowing

5) Rising from Bowing

6) Prostrating on all seven limbs

7) Erecting oneself from it

8) Sitting between the two prostrations

9) Remaining tranquil (i.e. not rushing) during all of these pillars)

10) Maintaining the same Sequence

11) The final Tashahhud

12) Sitting during the Tashahhud

13) Sending Salaat on the Prophet

14) The (final) two Tasleems

1) All the takbeers except the opening one2) Saying «Subhaana Rabby al-‘Adheem» when bowing3) Saying «Sami’a Allaahu Liman Hamidahu» – This applies to the one leading the prayer and the one praying alone

4) Saying «Rabbanaa wa Lakal-Hamd» – this applies to everyone praying

5) Saying «Subhaana Rabby al-A’alaa» when prostrating

6) Saying «Rabb Ighfir Lee» while in between the two prostrations

7) The first Tashahhud

8) Sitting during the first Tashahhud.

Book: The Conditions, Pillars and Requirements of the Prayer – Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa
Author: Imaam Muhammad bin ‘Abdil-Wahhaab
Source: His treatise “Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa”
Published by: Al-Ibaanah Book Publishing, USA
Translated by: Abu Maryam Isma’eel Alarcon

Woman travelling accompanied by a group of other women without a mahram – Shaykh Fawzan

In order to preserve both the man and woman’s honor and to safeguard their hearts from temptation, and as a means of blocking the pathways that lead to corruption, a woman is restricted from traveling alone without a mahram. This is since if a woman is accompanied by a mahram, he will preserve her, safeguard her and take care of her needs. The Prophet  said: “It is not lawful for a woman that believes in Allaah and the Last Day to travel the distance of two days unless accompanied by a mahram.”[3]

In one narration it states: “a day and a night”[4] while in another narration it states: “to travel” without specifying a time-frame.[5]

What is intended here is that a woman should not travel alone without a mahram. If she does so, i.e. travels without a mahram, she would be disobeying Allaah and His Messenger, committing what Allaah has forbidden and exposing herself to fitnah. This applies generally to all situations and time periods.

As for what some people claim ­ that if a woman travels accompanied by a group of other women, this takes the place of a mahram ­ then this is a view that is in opposition to the Prophet’s statement: “It is not lawful for a woman that believes in Allaah and the Last Day to travel the distance of a day unless accompanied by a mahram.” [6]

A group of women do not serve as a mahram for a woman. The mahram of a woman is well-known ­ it is a male that she is forbidden to marry due to family-ties, such as her father, her son, her paternal uncle, and her maternal uncle…or due to some allowable reason, such as marital ties, like the father of her husband or the son of her husband, or such as foster-suckling ties based on the Prophet’s statement: “Foster-suckling makes forbidden that which is forbidden due to family-ties.” [7]

Therefore, a woman’s mahram is any male that she is forbidden (to marry) due to a family-tie or some allowable reason. This forbiddance (of marriage) must also be endless, i.e. everlasting. So what doesn’t fall into this category is the temporary (marital) forbiddance such as the wife’s sister and the wife’s paternal and maternal aunt. This marital forbiddance is only applicable for a prescribed time. This is why the husband cannot serve as a mahram for his wife’s sister even though he is forbidden from marrying her since this marital forbiddance is temporary. In the same manner, he cannot be a mahram to his wife’s maternal and paternal aunt. This is what a mahram is. As for a group of women, they are not a mahram.

The Prophet  stipulated that a woman be accompanied by a mahram when traveling under all circumstances, regardless of whether she travels by foot, on a riding beast, in a car or by airplane.

Some people today claim that there is no problem if a woman travels by airplane and her mahram dispatches her in the departure airport while another mahram picks her up at the arrival airport. We say: No, this is not permissible, since she has traveled without a mahram. And the Prophet  said: “It is not lawful for a woman that believes in Allaah and the Last Day to travel the distance of two days unless accompanied by a mahram.” This applies to whether she travels on foot, by car or on a riding beast. The Prophet  did not specify. However, the cause is there, and it is due to the fitnah that is feared will befall her ­ even if she is on an airplane. So she is not safe from fitnah even on board a plane.

Furthermore, let’s suppose for example that the airplane is forced to change its destination and so it lands in a different country ­ who will pick her up in this other country? That is why there must be a mahram present along with the woman.

This is such that once a man came to the Prophet  and said: “O Messenger of Allaah, I have enlisted for such and such battle expedition, but my wife has gone out for Hajj.” The Prophet  told him: “Go back and make Hajj with your wife.”[8]

The Prophet  turned this man away from battle so that he may accompany his wife on Hajj and serve as a mahram for her. This is proof that having a mahram is a condition for a woman to travel on Hajj or to other places, regardless of whether she is with a group of people or not. This is why the scholars of Fiqh, may Allaah have mercy on them, mentioned that one of the conditions in which Hajj becomes obligatory on a woman is when she has a mahram available to travel with her. So if one is not available for her, she is then not obligated to make Hajj until a mahram does become accessible for her.

Foot Notes:
[3] Reported by Imaam Al-Bukhaaree (2/219-220) from the narration of Abu Sa’eed Al-Khudree
[4] Reported by Imaam Muslim (no. 1339) from the narration of Abu Hurairah
[5] Reported by Al-Bukhaaree (4/18) and Muslim (no. 1341)
[6] Reported by Imaam Muslim (no. 1339) from the narration of Abu Hurairah
[7] Reported by Imaam Al-Bukhaaree (3/149) from the narration of Ibn `Abbaas
[8] Reported by Imaam Al-Bukhaaree (2/219) from the narration of Ibn `Abbaas

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [Book]

The look is one of the poisonous arrows of the Devil – Shaykh Saalih Fawzan

The look is one of the poisonous arrows of the Devil. If a person shoots it out, it is indeed a poisonous missile that kills the one who sends it. This arrow returns back to the heart of the one looking.

The look is a poisonous arrow that returns to the heart of the onlooker, striking it and affecting it, or killing it and causing it to die. So none of them should look at what Allaah has forbidden. The creation of this look and this eyesight is a blessing, which humans must use for only that which Allaah has permitted. He must use them for only those things that Allaah has allowed and refrain from using them for those things that Allaah has forbidden. Allaah says about men: “Tell the believing men to lower their gaze.” [Surah An-Noor: 30] And He says about women: “And tell the believing women to lower their gaze.” [Surah An-Noor: 31]

Source: Advice to the Muslim Woman – Shaykh Saalih Fawzaan [Book]

Devil Swore: “And indeed I will order them to alter the creation of Allaah.” – Shaykh Fawzan

Also from the things that Allaah has made forbidden for the women is to change the creation of Allaah, which the Devil swore that he would order the Children of Aadam to do:

“And indeed I will order them to alter the creation of Allaah.” [Surah An-Nisaa: 119]

The interpretation of this verse that it refers to eyebrow-plucking, tattooing, teeth-filing, and hair extensions, has come to us in a hadeeth: “The Prophet  cursed the woman who plucks eyebrows and the one who has her eyebrows plucked; the woman who extends hair and has her hair extended; and the woman who tattoos and has herself tattooed.” [15]

A Naamisah is someone who plucks the hair from the eyebrows with either a scissor or a razor blade or by removing it using any other method by which eyebrow hair is removed. This is what is known as an-nams (eyebrow-plucking) which the Prophet cursed any woman that did it. A Mutanammisah is a woman that asks for her eyebrows to be plucked. She is also cursed based on the statement of Allaah’s Messenger .

There are women that have been afflicted by this crime of plucking the eyebrows based on their following of the disbelieving women, lewd sinful women and ignorant women that do not care about disobeying Allaah and His Messenger . Then after they remove their eye-brows, they bring a color dye and draw lines in its place. O, how perfect Allaah is from all imperfections!! Are dyes better than eyebrows? Are they better than what Allaah has created?! This is altering Allaah’s creation. So it is not permissible for a Muslim woman to follow these evil practices and immoral customs, and change Allaah’s creation.

A Waashimah is a woman that draws tattoos, which is done by either sticking needles into the skin or slicing open the skin to the point that bloods comes out and putting in its place some dye or coloring until there remains green lines either on her hand or her face. This is washam, i.e. tattooing.

A Mustawshimah is a woman that requests that this be done to her. This is a form of changing and altering Allaah’s creation. By Allaah, which of the two is better ­ the color of the skin, which Allaah created, or this deformed color?? Rather it is blind-following and obedience to the Devil in what he orders:

“And indeed I will order them to alter the creation of Allaah.” [Surah An-Nisaa: 119]

A Waasilah is a woman that attaches another set of hair to her own hair. This is deceptive and misleading. An example of it is when a woman puts on a wig or she adds pieces of hair to her own hair to the point that someone will think that this is how her hair is, when in fact it is someone else’s hair and not from herself. This woman is a Waasilah and she as well as the one who asks for this to be done to her are both cursed.

Likewise, al-washar means: Filing and making gaps in the teeth. “The Prophet cursed the women that make gaps between their teeth for beauty.” [16].This refers to the women that file their teeth and place gaps between them, thinking that this is from beauty when in fact it is obedience to the Devil. Washar is unlawful. As for fixing one’s teeth if there are defects in them and they need to be fixed, then there is nothing wrong with this since it is a form of treatment or a means of removing a deformity. As for teeth that do not have any flaws or disease, then it is not permissible for a woman to apply any form of filing, placing of gaps, and so on to them.

Notes:

[15] Reported by Imaam Al-Bukhaaree (71/61 & 62) from the narration of `Abdullaah bin Mas’ood
[16] See Saheeh Al-Bukhaaree (7/61 & 62) from the narration of `Abdullaah bin Mas’ood

Source for the above:

Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [Book]
This book is a complete translation of a transcribed lecture from Shaikh Saalih Al-Fawzaan entitled: “Naseehah Lil-Mar’at-il-Muslimah” (Advice to the Muslim Woman). The source used for this translation was the book Muhaadaraat fil-‘Aqeedah wad-Da’wah, a large compilation of over 25 transcribed lectures from Shaikh Saalih Al-Fawzaan on issues of Creed and Methodology (vol. 3, pg. 281-299, Markaz Fajr, 2003 Edition)

The Jilbaab and what Garments can Substitute It – Shaykh al-Albaani

AUTHOR:     Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE:     Masaa’il Nisaa’iyyah Mukhtaarah (pg. 125-131)
PRODUCED BY:     Al-Ibaanah.com

The following excerpt was taken from the book “Masaa’il Nisaa’iyyah Mukhtaarah min Fiqh al-‘Alaamah Al-Albaanee” [Selected Women’s Issues from the Fiqh of Imaam Al-Albaanee] compiled by Umm Ayoob Ghaawee. This book contains a collection of Al-Albaanee’s opinions on various issues related to women transcribed from his books, recorded lessons and lectures.

Shaikh Al-Albaanee was asked the following question in a recorded talk: “We would like more details on the definition of a jilbaab, since you have stated that your view on the jilbaab is that it is a garment that covers the body from the head to the feet. However, we have come across a rather large difference of opinion in the language books concerning this. Amongst the linguists are those who say it is a large gown, while others say it is a khimaar. And others hold the same view you mentioned, Shaikh. So we would like a further elaboration, may Allaah reward you, as well as which one is the strongest opinion.”

The Shaikh responded to the questioner: “I’m sorry but I’m having difficulty understanding the part where you said that some people hold the jilbaab to be the khimaar. What is the khimaar that you are referring to when you say that they consider it to be the jilbaab? This is because it is well-known that the khimaar is a head-covering and not an ample garment that covers a woman’s entire body from her head to her feet. So who is it that claims that the jilbaab is a khimaar from what you know, according to what I mentioned? This is truly a very strange thing. Who said this?!”

The questioner said: “This is mentioned in the book Lisaan-ul-‘Arab, where it states that such a definition for it is held by some people.”

The Shaikh said: “It states that the jilbaab is a khimaar?”

The questioner said: “Yes.”

So the Shaikh replied: “It is not possible to say this because as you know there are two ayahs in the Qur’aan – one ayah that orders women to wear the jilbaab while the other orders them to put on the khimaar. It is not possible to say that both ayahs contain a repetition of the same meaning, thus the jilbaab would be the khimaar, while the khimaar would be the jilbaab. Rather, both of these terms – the jillbaab and the khimaar – have their own respective meanings that are distinct from one another.

You know, for example, that when a woman is at home and she gets up to pray her obligatory prayers, for the most part, she is normally at home with her hair uncovered. So she just places her khimaar over her head. The Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Allaah does not accept the prayer of a mature woman unless she has a khimaar.’

What is meant here is not the jilbaab at all, but rather what is meant is the head-covering. From the evidences that indicate this is that the Prophet (sallAllaahu ‘alayhi wa sallam) ordered us to wipe over the turban or the khimaar or the socks.

My objective behind this hadeeth is to show that it indicates that the khimaar is a garment that both men and women – males and females – share in wearing.

It cannot be understood from this, for those who understand the Arabic language, that a man can place a jilbaab over himself! Rather, it means that he can place a khimaar (head-covering) over himself.

So it is permissible for a person that places a khimaar over his head to wipe over it (when performing ablution), regardless of whether it is a man or a woman. My objective behind this discussion is to firstly confirm the quote according to the Arabic language, and secondly if it is finally confirmed that the quote is indeed found in Lisaan-ul-‘Arab and that it states that the meaning of a jilbaab is held to be a khimaar, then it is sufficient proof, from what you quoted, that such a statement is weak because of the fact that the author said: ‘It is held to mean such and such.’ (i.e. uncertainty)

Furthermore, if we study the texts from the Book and the Sunnah, of which we already mentioned some of them, we would derive with certainty that the khimaar is not a jilbaab and nor is the jilbaab a khimaar.

In brief, a khimaar covers less that a jilbaab while a jilbaab has a more ample range in terms of the parts that it covers. Also, a jilbaab is specific for only women. They were the ones who were ordered to wear it and not men. But as for the khimaar, then that is a garment that both men and women share in wearing. Even though a man is not obligated to wear it, regardless, it is a garment that both men and women partake in wearing, just like a shirt. In the same manner that a man wears a shirt to cover his ‘awrah – which is different from the ‘awrah of a woman – so does a woman. But her ‘awrah is ampler than the ‘awrah of a man.

This is why we said in the book ‘The Muslim Woman’s Hijaab’ that when a Muslim woman leaves from her home, she is obligated to do two things:

(1) To place a khimaar over her head, and (2) then to apply a jilbaab over that, thus going out dressed with the khimaar and the jilbaab. So when a woman goes out of her home, one garment does not suffice without the other – a woman must combine between both the khimaar and the jilbaab. You are aware of the Qur’anic verse related to the khimaar in which Allaah says: ‘And (tell them) to draw their khumur (veils) over their bosoms.’ [Surah An-Noor: 31]

Drawing a garment close to the bosom cannot be achieved with a jilbaab. This can only be achieved with a khimaar, since it is possible to wrap it. But as for the jilbaab, you know that it cannot be wrapped around the chest or on the neck. You can see here how the men wrap their khimaars and how they affix them to their necks. So due to this, what has been particularized here is the khimaar and not the jilaab. When a woman goes out from her house, she is obligated to place a khimaar over her head and to wrap it over her neck and her chest. This is since a jilbaab does not correspond in her attempt to achieve this comprehensive covering since it is ample and long whereas the khimaar is ample and short. So each of these garments has its own specific effect in fulfilling what a woman is obligated to cover. This is my response to what you have asked. If there is anything left that I have not covered in my discussion, then remind me of it.”

The questioner asked: “So then I understand from this that the jilbaab is not the wide gown that women wear today, here (in this country) for example, from the neck to the feet?”

The Shaikh responded: “No, not at all. This is not a jilbaab. However, this leads us to elaborate further on discussing what is related to the jilbaab. As we stated before, according to the language, a jilbaab is not a garment like that which is known as the balto. So what needs to be clarified now is:

The command directed towards women, particularly with regard to wearing the jilbaab, is not an obligatory act of worship which has a meaning that we can’t comprehend. Rather, on the contrary, it does have a meaning we can understand. And the meaning that is derived from it, which we indicated previously, is to achieve the covering that a woman must abide by.

So if, for example, a woman wears two garments or she makes the jilbaab into two pieces – one upper piece and one lower piece – and both of these pieces fulfill the objective of the jilbaab, which has been mentioned in the Qur’aan, at this point, even though we don’t refer to these two pieces as a jilbaab from a linguistic standpoint, we hold that it still fulfills the desired objective of the command to wear the jilbaab from a religious perspective.

There used to be found in Syria up to recently, and there still continues to be found in some practicing women that stick to the Religion, a garment called Malaa’at-uz-Zamm. Have you heard anything about this during your lifetime?”

The questioner replied: “We have something called a Malaa’ah (cloak).”

The Shaikh said: “No, I said Malaa’at-uz-Zamm.”

The questioner replied: “No, not with this term. We say Malaa’ah.”

The Shaikh said: “This is an Arabic term. The point is that this garment which we have with us in Syria consists of two pieces. The first piece is a skirt known as a tannoorah – are you familiar with this word?”

The questioner said: Yes.”

The Shaikh said: “A tannoorah is a skirt that is affixed to the waist with an elastic strap. So naturally it is wide and ample.

A woman wears this from here, thus covering the entire lower part of her body. Then over this tannoorah, which is called a kharraatah (skirt) in Syria, is placed the upper part of the garment, which is placed over the head and which a woman uses to cover her head, shoulders, sides, hips and even the belt strap that is tightened around the waist by this tannoorah or this kharraatah. No part of this skirt’s waist-strap is visible since it goes under it. Is the image clear?”

The questioner replied: “Yes.”

The Shaikh continued: “Amongst us here, they call this garment Malaayat-uz-Zamm (or Malaa’at-uz-Zamm), since the skirt is strapped at the waist with a plastic waistband. So if you have grasped a perception of this dress with us, then the point that I am trying to make is that even though this cloak-like garment is not a jilbaab (linguistically), it still fulfills the obligation of a jilbaab, which consists of covering the body completely. Is this clear to you?”

The questioner said: “Yes.”

The Shaikh said: “If the matter is clear, then we see that we are not obligated to adhere to the literal wording of the jilbaab, but rather to its end-result, objective and goal. Now I will go back to this ‘balto’ which I talked about previously, which the Muslim women wear today and which is of various types. It may be produced in long sizes for some of the practicing women reaching up to their feet. However, this is not a jilbaab. In spite of this, it is still not like the Malaa’at-uz-Zamm since it does not cover the head and what it consist of, for example. But what does the woman do today? She wraps a garment known as the esharp around her head – is this term known to you?”

The questioner answered: “Yes.”

The Shaikh said: “A small khimaar (i.e. the esharp) that is fastened to the head but which exposes parts of the forehead and temple and which also exposes parts of the neck since it is small in size, naturally does not fulfill the objective of a jilbaab according to its proper definition. The objective of a jilbaab is as we have discussed concerning the Malaayat-uz-Zamm. Is this clear? So let’s take the example of this woman who is wearing this balto – what would you call this?”

The questioner[1] said: “We call it a Hijaab.”

The Shaikh said: “No, this is wrong. The point is that if a woman wears this type of ‘Hijaab’ then places a khimaar over her head, then there must be a Hijaab, i.e. jilbaab placed over this khimaar. We have stated that there are two verses in the Qur’aan. This jilbaab may be divided into parts as we stated before when we discussed the Malaayat-uz-Zamm.

So therefore, if a woman wears that garment which you call a Hijaab and then places a valid khimaar over her head and not that which is known as the ‘esharp’, then places over this khimaar a partial garment that covers half of her body, such as one that covers her shoulders and hands, at this point, this becomes valid and acceptable according to the Religion.” [2]

Footnotes:

[1] The questioner was from Algeria.

[2] Silsilat-ul-Hudaa wan-Noor (tape no. 232)

Published: June 6, 2006

The Status of Jesus in Islam – by Shaykh Rabee bin Hadee Al-Madkhalee

The Status of Jesus in Islam  – by Shaykh Rabee bin Hadee Al-Madkhalee

About the Book:

This is a translation of a short essay “Makaanatu ‘Eesaa fil-Islaam” (The Status of Jesus in Islaam) written by Dr. Rabee’ bin Haadee Al-Madkhalee, a Muslim religious scholar from Saudi Arabia. The source used for this translation was the on-line version of the book, which can be found on http://www.rabee.net.

Since the book, for the most part, is geared towards non-Muslim readers, particularly Christians, names of prophets and other righteous believers of the past are presented here in their standard English version, even though, they are pronounced differently in Arabic by Muslims. This was done to make it easier for the non-Muslim audience, who are not accustomed to the Arabic versions of these names, to read the treatise.

Also, in many instances, the word “Allaah” was translated as God, in order to assist non-Muslim readers understand the subject at hand more clearly. However, the proper name of God, Allaah, was left as is in other parts where deemed appropriate.

It is hoped that this treatise may serve as a means to invite and call the Christian community to develop an understanding of how Jesus is viewed in the eyes of the Muslims and what we believe concerning him, as revealed to us by Allaah in the Qur’aan and the teachings of Prophet Muhammad.

Quotes from the Book:

“The story of Mary begins with this great connection of mentioning those whom God chose over mankind, which included the family of ‘Imraan, who were the parents of Mary. This is done in order to make it clear that Mary came from a righteous and noble family, and that she was part of the offspring of chosen prophets, and that her mother was a pious woman. An example of her piety and righteousness was that she vowed to offer what was in her womb to the services of God. She was hoping that it would be a boy, but instead she gave birth to a girl. So she returned this matter back to God, seeking His pardon and asking Him to protect her daughter and her offspring from the outcast Devil. So her Lord answered her supplication and warmly accepted Mary, causing her to be raised in a good manner and placing a righteous and merciful prophet, Zachariah, in charge of caring for her. This shows that the mother of Jesus had a tremendous upbringing.”

“God is not in need of begetting a son. Attributing a child to Him is from the greatest forms of disbelief and misguidance, since it constitutes the highest level of insult and deficiency being ascribed to His Honor, Greatness and Lordship. This is since everything apart from God (the Creator) can only be one of His creations, and all of His creations submit themselves to His Honor and Grandness and are mandated to worship Him, whereas God is divine and free of begetting a child. This is why Allaah says to those who ascribe a child to Him, and His speech is the truth: ‘You have indeed brought forth something very terrible (i.e. an evil statement) – due to which the heavens are ready to tear apart, the earth split asunder, and the mountains fall in ruins. It is that they ascribe a child to the Most Merciful (i.e. God). However, it is not befitting for the (Majesty of the) Most Merciful that he should beget a child. There is none in the heavens and the earth except that he comes unto the Most Merciful as a servant. Verily, He knows each one of them, and has counted them a full counting. And each one of them will come to Him on the Day of Resurrection alone (and without any helpers).’

6. In Chapter 21 of the Gospel of Matthew, verse 46, it states: ‘But when they tried to arrest him, they feared the multitudes, since they held him to be a prophet.’There is proof in this verse that the masses of people who believed in God and in Jesus were monotheists with pure and sincere faith, and that they believed that Jesus was a messenger and a prophet. This proves that their prophet, Jesus, had taught them this and cultivated them to believe in that. So they did not used to believe that he was God or the son of God, since he would not teach the people these things.”

“Has not the time come for the Christians, after hearing all of this, to hasten and rush to Islaam, especially the intellectual, educated and free thinking ones amongst them? We call them again to stand up before God in pairs and individually, then to reflect on this tremendous matter – of which there is no matter greater than it – with firm determination and impartiality and earnestly seeking to attain the truth and the reality, for it is indeed a crucial matter, which can either lead one to Paradise, the size of which spans the heavens and the earth, or to the Hellfire, whose fuel will be men and stones and which is prepared for those who disbelieve to reside therein forever. This is a matter that all of the messengers agreed on and which is contained in their revealed books, including Jesus, the servant and messenger of God. At this point, it is appropriate for us to honestly tell you: ‘O People of the Scripture! Come to a word that is just between us and you – that we worship none but God alone and that we associate no partners with Him, and that none of us shall take others as lords besides God.’ Then if they turn away, say: ‘Bear witness that we are Muslims.’

About the Author:

Dr. Rabee’ Ibn Haadee Al-Madkhalee is one of the well-known scholars of Saudi Arabia. He is a former graduate and professor at the renowned Islamic University of Madeenah. He has authored numerous books and treatises about Islam which clarify misconceptions and false notions concerning it.

[Read the Book : The Status of Jesus in Islam ]

The Below Short Articles are extracted from the above Book:

Verily, the example of Jesus in the sight of Allaah is like the example of Adam – Shaykh Rabee

The texts of the Bible are in conformity with the fact that Jesus was a servant and messenger of Allah – Shaykh Rabee

The Etiquettes of Slaughtering – Imaam Muhammad bin Saalih Al-‘Uthaimeen

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat
PRODUCED BY: Al-Ibaanah.com

There are certain etiquettes one must abide by when slaughtering an animal for a sacrificial offering. However, these etiquettes are not conditional for the validity of a sacrifice. So the sacrifice is still valid even in their absence. Among these etiquettes are:

1. He should face the Qiblah with the animal at the time of slaughtering.

2. He must slaughter the animal in a good manner, which is by quickly and firmly passing a sharpened blade over the neck area.

Some scholars hold the view that this etiquette is obligatory based on the implication found in the Prophet’s saying: “Verily Allaah has prescribed proficiency in everything. So when you kill, kill proficiently. And when you sacrifice, sacrifice proficiently. Each of you should sharpen his blade and lessen the pain inflicted on his sacrificial offering.” [Reported by Muslim]

This opinion is the correct view.

3. The slaughter of a camel must be done by cutting the area just below the neck and above the chest. This is known as nahr. As for all other types of animals, their necks should be sliced.

A camel should be slaughtered while standing and with its (front) left leg tied. If it is difficult to do it this way, the camel can be slaughtered while kneeling.

As for all of the other animals, they are to be slaughtered while lying flat on their left side. However, if the one slaughtering is a lefty, he may use his left hand and lay the animal down on its right side. This is so long as doing it this way is easier upon the animal and more convenient for the one slaughtering.

It is also prescribed for him to place his foot on the collar of the animal to give him better control. As for making the animal kneel and tying its legs together, there is no basis for this in the Sunnah. Some scholars mentioned that one of the reasons why the legs should not be tied is so that the outflow of blood can increase as a result of the animal’s constant motion and instability.

4. The throat and esophagus of the animal should be cut in addition to its jugular veins. For more on this, refer to the discussion on this under the eighth condition of slaughtering.

5. The blade should be concealed from the view of the animal when sharpening it. This means that the animal should not see the blade until the time of the actual slaughter.

6. One should glorify Allaah (by saying Allaahu Akbar) after mentioning His Name (by saying Bismillaah) when slaughtering.

7. One should name the person whom the sacrificial offering (udhiyah) or ‘aqeeqah is being performed for after mentioning Allaah’s Name and glorifying Him. He should also ask Allaah to accept it from him.

So for example, he should say: “In the Name of Allaah, Allaah is the Greatest. O Allaah, this is from You and for You on behalf of me” if he is performing the slaughter for himself or “…on behalf of so and so” if the slaughter is being done on behalf of someone else. And he should say: “O Allaah, accept this from me” if he is performing the slaughter for himself or “…accept this from so and so” if the slaughter is being done on behalf of someone else.

Published on: December 18, 2007

The Conditions of a Sacrificial Offering – Shaykh Ibn Uthaymeen

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat (pg. 12-16)
PRODUCED BY: Al-Ibaanah.com

There are six conditions that a sacrificial offering (udhiyah) must meet:

The First Condition: The sacrificial offering must be an animal from among cattle, which include camels and cows, or smaller livestock such as sheep and goats. This is based on Allaah’s statement:

“And for every nation We have appointed religious ceremonies that they may mention the Name of Allaah over the beasts of cattle that He has given them for food.” [Surah Al-Hajj: 34]

The term “beasts of cattle” refers to camels, cows, sheep and goats. This definition is well known amongst the Arabs as stated by Al-Hasan, Qataadah, and others.

The Second Condition: It must have reached the required age that is in accordance with the religious standards such as six-months for sheep and one-year and up for everything else. The Prophet said: “Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.” [Reported by Muslim] [1]

“Mature in age” is the age at which an animal is considered fully developed as well as any age beyond that, while “premature” is the age before that. With respect to a camel, a mature-aged one is one that has completed five years. With respect to a cow, a mature-aged one is one that has completed two years. A mature-aged sheep is that which is one-year old while a premature sheep is one that has competed half a year (up to one year).

So based on this, it is invalid to slaughter a camel, cow, and goat if it is under its respective “mature” age as well as a sheep if it is under six months of age.

The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable. These defects are of four types:

1. Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.

2. Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.

3. Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.

4. Emaciation that causes brain loss: This is based on what the Prophet said when he was asked about what types of animals one should avoid when sacrificing. He gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” [2]

This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” [3]

So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:

1. A blind animal that cannot see with both its eyes.

2. An animal suffering from nausea until it releases its load and its harm is removed.

3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.

4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.

5. A crippled animal, which is an animal that cannot walk due to a physical disability.

6. An animal with one of its front legs or back legs broken.

So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.

The Fourth Condition: The sacrificial offering must be owned by the one slaughtering it or if not, he must have the right to slaughter it based on religious grounds or based on the approval of the animal’s owner. So if someone sacrifices an animal that does not belong to him, such as one that has been confiscated, stolen, or taken under false pretenses, such a sacrifice is not valid. This is since it is not permissible to draw near to Allaah by way of disobeying Him.

It is also valid if an orphan’s guardian sacrifices an animal for him using his (i.e. the orphan’s) money if this is what the orphan is accustomed to and if his heart will be broken if one is not sacrificed.[4] It is also permissible for a representative to perform the sacrifice using the funds of the person commissioning him with his permission.

The Fifth Condition: No other person’s right should be associated to the animal being slaughtered. So for example, it is not valid to sacrifice an animal that is being held as mortgage on a loan.

The Sixth Condition: The animal should be slaughtered in the specific time-frame legislated in the Religion, which is from the time after the ‘Eid Prayer on the Day of Sacrifice[5] until the sun sets on the last of the days of Tashreeq, which is the thirteenth day of Dhul-Hijjah. So therefore, the days in which the sacrifice is permitted are four: the day of ‘Eid, after prayer, and the three days after that (i.e. the days of Tashreeq).

So whoever performs the sacrifice before the end of the ‘Eid Prayer or after the sun sets on the thirteenth day (of Dhul-Hijjah), his sacrificial offering is not valid. This is based on what Imaam Al-Bukhaaree reported from Al-Baraa’ bin ‘Aazib who narrated that the Prophet said: “Whoever sacrifice an animal before the (‘Eid) Prayer), it is just meat that he presents to his family and not a sacrificial offering at all.” [6]

Al-Bukhaaree also reported that Jundub bin Sufyaan Al-Bajlee narrated: “I witnessed the Prophet say: ‘Whoever slaughters an animal before praying (the ‘Eid Prayer) should slaughter another animal (as sacrifice) in its place.’” [7]

Nubaishah Al-Hadhlee narrated that Allaah’s Messenger said: “The days of Tashreeq are days of eating, drinking and remembrance of Allaah.” [Reported by Muslim] [8]

However, if one has a valid excuse for delaying the slaughter past the days of Tashreeq, such as if the animal runs away from him, due to negligence on his part, and he only finds it after the time-frame for slaughtering has passed. Another example is if a person entrusts someone to slaughter the animal for him but that person forgets to do it until the time has passed. In situations such as these, there is no sin in slaughtering after the prescribed time-frame since there is a valid reason for the delay.

This is also based on the analogy of it being similar to a person who sleeps passed the time of prayer or forgets to do it until its time passes, for he may pray it either when he wakes up or when he remembers.

It is allowed to perform the sacrifice any time during the days of Tashreeq, whether day or night. However, slaughtering during the daytime is better, and doing it on the day of ‘Eid after the two khutbahs is better than that. Each day is better than the day that comes after it, in terms of performing the sacrifice, since that reflects one’s quickness and eagerness to carry out good deeds.

Footnotes:

[1] Saheeh Muslim: Book of Sacrificial Offerings (1963)

[2] Al-Muwatta: Book of Sacrificial Offerings (1)

[3] Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad (4/300)

[4] Translator’s Note: Perhaps the orphan is accustomed to the sacrifice because this was his experience with his parents before he lost them. So if this tradition that he used to partake in with his family is not kept, it will cause his heart to be broken.

[5] Translator’s Note: The Day of Sacrifice, i.e. Yawm-un-Nahr, is the day of ‘Eid, while the days of Tashreeq are the three days that follow it.

[6] Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5545) and Saheeh Muslim: Book of Sacrificial Offerings (1961)

[7] Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5562) and Saheeh Muslim: Book of Sacrificial Offerings (1960)

[8] Saheeh Muslim: Book of Fasting (1141)

Published on: December 8, 2007

Praying ‘Eid in the Musallaa is the Sunnah – Shaykh al Albaani

Al-Ibaanah Book Publishing

Quotes from the Book: “If we assume that the Prophet’s Masjid wasn’t big enough for them, then surely they would have been able to pray in these other masaajid that existed (at the Prophet’s time), as the people do today. So their abandoning praying in these masaajid in favor of praying in the musallaa is a clear proof that the Sunnah is praying in the musallaa and not in the masjid. So the actual intent has been established and what they desired from negating (of this Sunnah) has been annulled.”

“So let’s say if we were to agree with them that the Prophet’s masjid was not big enough for the men and women, then this is the same case with our present-day masaajid in that not one of them is capable of holding all of those intending prayer. So what remains valid is the legality of going out to perform the prayer in the musallaa. This is the required outcome (from that argument). Furthermore, if according to them it is not correct for the menstruating women to attend the masjid, then this is an acknowledgement on their part that it is correct for them to attend the musallaa. So when they require that the ’Eid Prayer be performed in the masaajid, then this means that they are preventing these (menstruating) women from ‘witnessing the good and the supplication of the Muslims!’ This is contrary to the command of Allaah’s Messenger found in the hadeeth, which they attributed to Al-Bukhaaree, for the hadeeth is one of our proofs that indicate that the ‘Eid Prayer should be held in the musallaa and not in the masjid. This is because the masjid, no matter how big it is, is incapable of accommodating the attendance of all of the men and women in it, according to their own acknowledgement.”

“What further supports what we have stated above is that: If praying the two ‘Eids in the masjid were better than praying them in the musallaa, but the masjid was too small, the Prophet would have taken the necessary steps to expand it, just as some of the Khaleefahs after him did, for he has more right to expand it than them. So if the masjid wasn’t ample enough for it, but yet the Prophet left off expanding it, it is not possible to imagine this (i.e. that the masjid wasn’t ample enough), along with the view that praying in the masjid is superior to the musallaa. This is unless someone claims that there was something that prevented him from expanding it. But I don’t think a person of knowledge would have the nerve to make such a claim.”

“The Muslims today, with regard to this prayer, have split up into numerous jamaa’aat (congregations), in contradiction to the Sunnah, as has been stated previously. So when we desire to unite them into one congregation, then there is no way possible for us to do this unless we go out to the open area of land, which is ample enough to accommodate all of those praying – both men and women. They can take this land as a musallaa, wherein they can perform this great act of worship [the ‘Eid Prayer]. This is what the Sunnah orders. So how can it be said after this: “Implementing this Sunnah will cause division to the Jamaa’ah?!” Yes. Indeed from the things in which there is no doubt is that reviving this Sunnah requires the creation of a new jamaa’ah (congregation), which will be separate from those other jamaa’aat (congregations) that are divided up in several masaajid. However, since the goal of this new jamaa’ah is to gather together those other jamaa’aat into one unified congregation, as the way it used to be during the time of Allaah’s Messenger and his rightly-guided Khaleefahs, there must exist this Jamaa’ah. This is since the one unified Jamaa’ah will never be established in a single bound, and it will never be established unless through them (i.e. those who break away and pray in the musallaa).”

Download English   Praying Eid in the Musallaa is the Sunnah- Shaykh al Albanee

Women Going to Masjid for Laylatul-Qadar – Shaykh al Albaani

Source: The Night Prayer in Ramadhan – by Shaik Nasiruddin Albanee [PDF]

On Page 16 & 17

On the third night (i.e. the 27 night), [17]he (sallAllaahu ‘alayhi wa sallam) gathered his family,his wives and the people and lead us in the night prayer until we feared that we would miss the falaah (success).” I said: “What is the falaah?” He (Abu Dharr) said: “The Suhoor (pre-dawn meal)”

Foot Notes:
[17]He means by this the 27 night of Ramadaan, which is the Night of Al-Qadar, according to the most correct view, as has been stated previously. This is why on this night the Prophet (sallAllaahu ‘alayhi wa sallam) gathered his family and wives. So there is proof in this that it is recommended for the women to attend the congregation on this night.

The Legality of Women performing the Night Prayer in Congregation:

6. It is legislated for women to attend the congregational Night Prayer, as has been mentioned in the previous hadeeth of Abu Dharr. In fact, it is permissible to place a specific Imaam for them to lead them in prayer apart from the Imaam who leads the men. This is since it is authentically reported that when `Umar (radyAllaahu `anhu) gathered the people for the Night Prayer, he placed `Ubay bin Ka’ab to lead the men and Sulaymaan bin Abee Hathma to lead the women.

`Arfajah ath-Thaqafee reported:

“‘Alee bin Abee Taalib (radyAllaahu `anhu) would order the people to establish the Night Prayer in the month of Ramadaan. And he would place an Imaam for the men and another Imaam for the women. I used to be the Imaam for the women.” [ 21]

In my opinion, this applies only if the masjid is wide and ample enough such that one group will not disturb the other.

Foot Notes:
[21] This hadeeth and the one before it have been reported by Al-Bayhaqee (2/494). The first one of the two was also reported by `Abdur-Razzaaq in Al-Musannaf (4/258/8722). Ibn Nasr also reported both hadeeths in Qiyaam Ramadaan (pg. 93) and then used them as evidence for what we stated (pg. 95)

The least form of fasting is leaving off food and drink – Shaikh Saalih Al-Fawzaan

Source: What is Prohibited and Disliked for the one Fasting – by Shaikh Saalih Al-Fawzaan
[Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan , Al-Ibaanah.com]

Know that there are certain manners to fasting that must be abided by and adhered to so that the fast could proceed in the way it was prescribed so that one could achieve its benefits, fulfill its objective and not find it discomforting and without benefit. This is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Perhaps all a person fasting derives from his fast is hunger and thirst.”

So fasting is not just the abandonment of food and drink only. Rather, it also entails abandoning improper statements and actions that are forbidden or disliked.

One of the Salaf once said: “The least form of fasting is leaving off food and drink.” This is since drawing near to Allaah by abandoning allowable things cannot be complete unless after drawing nearer to Him by abandoning what Allaah has prohibited under every circumstance. Even though a Muslim is obligated to abandon the unlawful at all times, it is even more binding upon him while he is fasting.

If one commits the unlawful in times other than when he is fasting, he is sinning and worthy of being punished. But if he commits it while fasting, then on top of being sinful and deserving of punishment, this affects his fast by it being either deficient or nullified.

So the person who truly observes the fast is he who withholds his stomach from food and drink, refrains his limbs from sins, restricts his tongue from vile and evil speech, restrains his ears from listening to songs, musical instruments, backbiting and gossip, and holds back his eyes from looking at the forbidden.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does not abandon false speech and acting upon it, then Allaah is not in need of him abandoning his food and drink.” [Reported by Al-Bukhaaree]

The person who is fasting must avoid backbiting, gossip and insulting others, based on what the two Shaikhs (Al-Bulkhaaree and Muslim) reported from Abu Hurairah (radyAllaahu ‘anhu) that he said, and it was raised as being a saying of the Prophet: “Fasting is armor. So if it is a day in which one of you is fasting, then he should not be vile in speech nor should he be sinful nor should he be ignorant. And if someone reviles him, then he should say: ‘I am a person that is fasting.’”

The word junnah (armor) is that which protects the one who wears it from the weapon of his opponent causing harm to him.

So fasting protects a person from falling into sins whose consequences are punishment in this world and the next. The word rafath in the hadeeth refers to lewd and immoral speech. Imaam Ahmad reported in marfoo’ form that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, fasting is armor so long as it is not pierced.” It was said: “What causes it to be pierced?” He (sallAllaahu ‘alayhi wa sallam) said: “Lying and Backbiting.”

This is proof that backbiting pierces the fast or makes a dent in it. When armor is pierced it is of no more use to the one wearing it. So in the same manner, when one’s fast is pierced, it is no longer any benefit to the one performing it.

Backbiting is as the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) explained it, and that is mentioning about your brother what he hates. It has been reported in the Musnad of Imaam Ahmad that this breaks the fast:

“Two women were once fasting during the lifetime of Allaah’s Messenger and they almost died of thirst. This was mentioned to the Prophet (sallAllaahu ‘alayhi wa sallam) but he turned away from (allowing) them (to break the fast). Then they were mentioned to him again, so he called for them and ordered them to vomit, i.e. throw up, what was in their stomachs. So they both vomited and filled up a bowl with puss, blood and pieces of flesh. Then the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘These two fasted by refraining from what Allaah made lawful for them. but they broke their fast by doing what Allaah made unlawful for them. One of them sat with the other and they began to eat from the flesh of people.’” [*]

What transpired with these two women in the presence of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) from their vomiting vile and disgusting things – this was from the miracles that Allaah allowed to occur at the hand of His Messenger so that he could show the evil effects of backbiting to the people. Allaah says: “And do not backbite one another. Would one of you love to eat the flesh of his dead brother?” [Surah Al-Hujuraat: 12]

This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting.

May Allaah send His peace and blessings on our prophet, Muhammad, his family and Companions.

[*] This narration has been declared Dha’eef by Al Imaam Al-Albaani (rahimahullaah) in Silsilah adh-Dha’eefah (Volume 2, Page 10, Hadeeth no 519) & ‘Allaamah Ahmad Shaakir (rahimahullaah) in his Checking of Muhalla of Imaam Ibn Hazm (rahimahullaah) as mentioned by ash-Shaykh Jamaal al Haarithee (hafidhahullaah). The link to the complete article is here :: http://vb.noor-alyaqeen.com/t21268/

Speaking Privately with Allah – Shaykh Ibn Uthaymeen

The Prayer: is a link between the servant and his Lord.

The Prophet (صلّى الله عليه وسلّم ) said: “Indeed, when one of you prays, he speaks privately with his Lord.” [Reported by Al-Bukhaaree]

And Allaah says in the qudsee hadeeth: “I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’

And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’

And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’” [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.

There is the takbeer, by which the prayer is initiated,
the standing in which the person praying recites the words of Allaah,
the bowing in which he extols his Lord,
the rising from the bowing position, which is filled with the praising of Allaah,
the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication,
the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

Source: Virtues of the Prayer – by Shaykh Muhammad Saleh Al Uthaymeen – Source:Sifat Salaat-in-Nabee