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Hayaa in Dressing

This entry is part 2 of 4 in the series Hayaa

Hayaa

The Mubaarak lifestyle of Rasulullah (Sallallahu Alayhi Wasallam) was an embodiment of Hayaa (shame and modesty). From his ibaadat to his eating, sleeping, interacting and even attending the call of nature, every action portrayed the highest levels of shame and modesty. In every dimension of his Mubaarak life, he ensured that the desired degree of Hayaa was never compromised. On one occasion Hazrat Asmaa (Radiyallahu Anha), the respected sister of Hazrat Aaisha (Radiyallahu Anha), entered the home wearing a thin garment. Rasulullah (Sallallahu Alayhi Wasallam) disapproved of this type of clothing for the women of his ummah and immediately corrected her. He explained to her that the entire body of a woman should be covered in a manner that together with the cloth being non-transparent, even the shape of the body should not be discernible. (Sunan Abi Dawood #4106)

This lesson of Hayaa, taught with respect by the master (Sallallahu Alayhi Wasallam), was so deeply entrenched in the heart of Hazrat Asma (Radiyallahu Anha) that it remained with her till the end of her life. Hence, it is reported that when she reached old age, her beloved son Hazrat Munzir bin Zubair (Radiyallahu Anhu), after returning from Iraq, sent her a cloth as a gift which was of very fine and superior quality. She had lost her sight, and so held the fabric in her hand feeling it carefully. Then with disappointment she said: “Return the gift to him.” When the cloth was returned to Munzir (Radiyallahu Anhu), he was hurt at this. He came to Hazrat Asma (Radiyallahu Anha) and said to her: “O my mother, the cloth is not transparent! (Hence, it is fine for you to wear).” Hazrat Asma (Radiyallahu Anha) replied: “Even though it is not transparent, however due to it being tight, it will still reveal the shape of the body.” He thereafter bought for her common garments made in Marw and Quhistaan. She accepted them saying, “It is these types of garments that you should give me to wear.” (Attabaqaatul Kubra li ibn Sad, pg. 199)

One can well imagine what will be the response of our beloved Rasulullah (Sallallahu Alayhi Wasallam) and the Sahaabah (Radiyallahu Anhum) if they were to witness the tight fitting and body revealing clothing worn by the Muslim women of today. 

 

Islam – The Perfect Code of Life

This entry is part 1 of 4 in the series Hayaa

HayaaIslam is the perfect code of life. It provides complete guidance in all spheres of life and teaches man how to conduct and how to fulfil his worldly and deeni needs. Islam advocates respecting human rights and promotes sublime conduct when interacting with the creation. In aspects of honesty, trustworthiness, kindness to parents, respect to elders, and decency in manner, speech and dressing, Islam is second to none. From among the core values that Islam encourages one to adopt is the quality of Hayaa (shame and respect).

In essence, hayaa (shame and respect) is the stepping stone to acquiring the true morals, values and ethics of Islam. After examining the various laws and injunctions of Islam, whether relating to the domestic, social or economic aspects of one’s life, one will reach the conclusion that the element of Hayaa (shame and respect) forms an integral part of all practices.

Rasulullah (Sallallahu Alaihi Wasallam) has said:

قال رسول الله صلى الله عليه و سلم :لكل دين خلق وخلق الإسلام الحياء (موطا إمام مالك رقم 1610)

Every religion has a distinguishing characteristic, and the distinguishing characteristic of Islam is Hayaa (shame and respect).

In a humble attempt to promote hayaa, this series in future will be dedicated to this topic. It is hoped that, Insha Allah, it will make us more conscious of the various aspects of shame and modesty. May Allah Ta’ala enable us to truly adopt hayaa in every facet of our lives. Aameen.

Significance of the 15th of Sha’baan

Q: I heard from an Arab Shaykh that although there are ahaadith with regards to the virtues of the night of shab-e-baraat, but nothing is authentic. So we dont need to attach special reverence to this day or night. Is this true? If not, please provide authentic ahaadith.

A: There are many authentic Ahaadith reported regarding the virtues of the fifteenth night of Sha’baan (Shab-e-baraa’at). Hereunder are a few Ahaadith:

عن أسامة بن زيد رضي الله عنهما قال قلت يا رسول الله لم أرك تصوم من شهر من الشهور ما تصوم من شعبان قال ذاك شهر يغفل الناس عنه بين رجب ورمضان وهو شهر ترفع فيه الأعمال إلى رب العالمين وأحب أن يرفع عملي وأنا صائم رواه النسائي (الترغيب والترهيب 2/48)

Hadhrat Usama ibn Zaid (Radiallahu Anhuma) reports that on one occasion I asked Rasulullah (Sallallahu Alaihi Wasallam) “I do not see you fasting in any month as much as I see you fasting in Sha’baan?” Rasulullah (Sallallahu Alaihi Wasallam) replied, “The month of Sha’baan is that month which comes in between Rajab and Ramadhaan. In this month many people are negligent (of Allah Ta’ala and doing righteous deeds). It (Sha’baan) is a month in which the actions of man are raised to Allah Ta’ala, and I desire that my actions be raised whilst I am fasting.”

وعن معاذ بن جبل رضي الله عنه عن النبي صلى الله عليه و سلم قال يطلع الله إلى جميع خلقه ليلة النصف من شعبان فيغفر لجميع خلقه إلا لمشرك أو مشاحن رواه الطبراني وابن حبان في صحيحه (الترغيب والترهيب 2/51)

Mu’aaz ibn Jabal (Radiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said, Allah Ta’ala focuses towards His creation (with mercy) on the fifteenth night of Sha’baan, thereafter He forgives His entire creation with the exception of those who ascribe partners with Allah Ta’ala and those who harbour malice for the creation.

وعن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان يصوم شعبان كله قالت قلت يا رسول الله أحب الشهور إليك أن تصومه شعبان قال إن الله يكتب فيه على كل نفس ميتة تلك السنة فأحب أن يأتيني أجلي وأنا صائم (الترغيب والترهيب 2/49)

Hadhrat ‘Aaisha (Radiallahu Anhaa) reports that Rasulullah (Sallallahu Alaihi Wasallam) used to fast for the entire month of Sha’baan. Hadhrat ‘Aaisha (Radiallahu Anhaa) said that I enquired “O Rasulullah (Sallallahu Alaihi Wasallam), is Sha’baan regarded as the most beloved month for one to fast in.” Rasulullah (Sallallahu Alaihi Wasallam) said, “It is in this month that Allah Ta’ala decides who is going to pass away that year, I desire that the decision of my death take place at the time when I am fasting.”

As far as the fast of Sha’baan is concerned, there are many authentic Ahaadith that give a clear description of how Rasulullah (Sallallahu Alaihi Wasallam) fasted. Some Ahaadith explain that he fasted throughout the month of Sha’baan while other Ahaadith mention that he fasted for most of the month of Sha’baan. Apart from this it is proven that Rasulullah (Sallallahu Alaihi Wasallam)’s Mubaarak habit was to fast on the thirteenth, fourteenth and fifteenth of every month. In view of the above-mentioned Ahaadith we presume that Rasulullah (Sallallahu Alaihi Wasallam) was fasting on the fifteenth day of Sha’baan. Hence, since this day (the fifteenth) coincides with the fast of Rasulullah (Sallallahu Alaihi Wasallam), fasting on this day alone will also be permissible (though it is better for one to fast on the thirteenth, fourteenth and fifteenth).

As far as the Hadith that commands fasting on the fifteenth day of Sha’baan is concerned, though it is regarded as weak according to the Muhadditheen (not competent to establish a Sunnah independantly), practicing upon it will be permissible since it comes within the purview of the other ahaadith which explain the fasting of Rasulullah (Sallallahu Alaihi Wasallam) . Over and above, it is authentically reported that when Rasulullah (Sallallahu Alaihi Wasallam) was asked the reason for him fasting during the month of Sha’baan, he said, “In this month of Sha’baan there is a night wherein the book of deeds of a person (in which the entire years actions are recorded) is raised to Allah Ta’ala and I desire that my deeds also be raised in the condition that I am fasting. From this Hadith we understand that Rasulullah (Sallallahu Alaihi Wasallam) was fasting on the fifteenth of Sha’baan since the fifteenth night is the occasion when the actions are raised to Allah Ta’aala.

From the above-mentioned proofs it is evident that there is no harm in one fasting on the fifteenth of Sha’baan.

وفي رواية للنسائي قالت لم يكن رسول الله صلى الله عليه و سلم لشهر أكثر صياما منه لشعبان كان يصومه أو عامته (الترغيب والترهيب 1/50)

وفي رواية للبخاري ومسلم قالت لم يكن النبي صلى الله عليه و سلم يصوم شهرا أكثر من شعبان فإنه كان يصوم شعبان كله وكان يقول خذوا من العمل ما تطيقون فإن الله لا يمل حتى تملوا وكان أحب الصلاة إلى النبي صلى الله عليه و سلم ما دووم عليها وإن قلت وكان إذا صلى صلاة داوم عليها (الترغيب والترهيب 1/50)

وعن أم سلمة رضي الله عنها قالت ما رأيت رسول الله صلى الله عليه و سلم يصوم شهرين متتابعين إلا شعبان ورمضان رواه الترمذي وقال حديث حسن وأبو داود ولفظه قالت لم يكن النبي صلى الله عليه و سلم يصوم من السنة شهرا تاما إلا شعبان كان يصله برمضان (الترغيب والترهيب 1/50)

فتاوى محمودية (15/226)

Contemporary fataawa of Mufti Taqi Usmani (pg. 107)

 

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

Women attending Congregational or Eid Salaah

musjid nabawi 2The era of Rasulullah (Sallallahu Alayhi Wasallam) was a mubaarak era. It was an era where Wahi (revelation of the Quraan) was being received from Allah Ta'ala. New Shar’ee laws regarding various issues were constantly being revealed by Allah Ta’ala and there was a need for Sahaaba to learn the laws of Deen relating to salaah, fasting and other injunctions directly from Nabi (Sallallahu Alaihi Wasallam). Generally Nabi (Sallallahu Alaihi Wasallam) would educate the Sahaabah after salaah. Hence women were permitted to attend the congregational Salaah in the Musjid in order to learn the laws of Deen.

However, it should be borne in mind that the era of Rasulullah (Sallallahu Alayhi Wasallam) was the khairul quroon (the best of eras). The greatest honour of that era was to perform salaah behind Rasulullah (Sallallahu Alaihi Wasallam). People were protected and safeguarded from fitnahs. The levels of Imaan, taqwa and piety were so high that all the Sahabah, whether men or women, were prepared to make any type of sacrifice for the cause of Deen. The ardent love within the hearts of the Sahaabah for Rasulullah (Sallallahu Alayhi Wasallam) was unimaginable and unconceivable. Similarly, there can be no match or comparison for the unflinching commitment and submission they displayed before the command of Rasulullah (Sallallahu Alayhi Wasallam). When Rasulullah (Sallallahu Alayhi Wasallam) commanded them to segregate men and women and prohibited them from intermingling, they immediately surrendered before the command of Allah Ta'ala and His Rasul (Sallallahu Alayhi Wasallam). When Rasulullah (Sallallahu Alayhi Wasallam) commanded the women to dress in a shabbily, unattractive state and not to apply any perfume when leaving their homes for salaah (so as not to be a means of fitnah in attracting the gazes of men towards themselves), they spontaneously submitted and obeyed.

Nevertheless, as time passed and the laws of Deen were learnt, Rasulullah (Sallallahu Alaihi Wasallam) began encouraging women to perform their salaah within the confines of their homes and discouraged them from attending the congregational salaah.

Shari'ah commanding women to remain within the confines of their homes

The command of Shariah exclusive to women is that they should remain within the confines of their homes and that they should not leave their homes except at the time of need. Addressing the Azwaaje Mutahharaat (the mubaarak wives of Rasulullah Sallallahu Alayhi Wasallam) and the women of this ummah, Allah Ta’ala says:

وَقَرْنَ ​فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ﴿الأحزاب: ٣٣﴾

“Remain within your homes and do not leave your homes displaying your beauty and attraction in the manner it was displayed by the women in the former times of ignorance.”

قد أذن لكن أن تخرجن لحاجتكن (صحيح مسلم رقم 2120)

Rasulullah (Sallallahu Alayhi Wasallam) addressing the women had said: “Permission has been granted to you to leave your homes (only) at the time of need.”

Rasulullah (Sallallahu Alaihi Wasallam)’s ardent desire that women should remain within the confines of their homes

عَن أَنَسٍ ، قال : جئن النساء إلى رسول الله صلى الله عليه وسلم فقلن : يارسول الله ذهب الرجال بالفضل والجهاد في سبيل الله فما لنا عمل ندرك به عمل المجاهدين في سبيل الله فقال رسول الله صلى الله عليه وسلم : من قعد -أو كلمة نحوها- منكن في بيتها فإنها تدرك عمل المجاهد في سبيل الله. وهذا الحديث لا نعلم رواه عن ثابتٍ إلاَّ روح بن المسيب وهو رجل من أهل البصرة مشهور. (مسند البزار رقم 6962)

It is reported from Hadhrat Anas (radhiyallahu anhu) that a group of women once came to Rasulullah (sallallahu alaihi wasallam) and complained, “O Messenger of Allah, the men have excelled the women through the abundant virtues that they acquire (in your company) and through striving in the path of Allah in jihad. Is there any action by means of which we could receive the same rewards of those fighting in the path of Allah?” Nabi (Sallallahu Alaihi Wasallam) responded saying, “Those among you who remain within the confines of their home (worshipping Allah Ta’ala), they will acquire the reward of those striving in the path of Allah Ta’ala.”

عن عبد الله ، عن النبي صلى الله عليه وسلم قال إن المرأة عورة فإذا خرجت استشرفها الشيطان وأقرب ما تكون من وجه ربها وهي في قعر بيتها (مسند البزار رقم 1820)

It is reported from Abdullah bin Mas’ood (radhiyallahu anhu) that Rasulullah (sallallahu alaihi wasallam) said: “A woman should be concealed (from the eyes of strange men). When she exits from her home Shaitaan stares at her (i.e. he causes men to cast lustful glances towards her and he strives to mislead her by commiting sin). The time that she is closest to her Lord is when she is concealed within her home.”

Rasulullah (Sallallahu Alaihi Wasallam)’s encouraging women to perform salaah within the confines of the home

عن عبد الله عن النبي صلى الله عليه وسلم قال صلاة المرأة في بيتها أفضل من صلاتها في حجرتها وصلاتها في مخدعها أفضل من صلاتها في بيتها. (سنن ابي داود رقم 570)

It is reported from Hadhrat Abdullah bin Ma’sood (radhiyallahu anhu) that Rasulullah (sallallahu alaihi wasallam) said “The salaah of a woman in her bedroom is more rewarding than her salaah in the communal room of her house and the salaah she performs in the inner most portion of the bedroom (i.e. a small room within the bedroom or a corner of her bedroom) is greater and more rewarding than her salaah in her bedroom.” 

عن عبد الله بن سويد الأنصاري عن عمته أم حميد امرأة أبي حميد الساعدي أنها جاءت الى النبي صلى الله عليه و سلم فقالت يا رسول الله إني أحب الصلاة معك قال : قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير من صلاتك في مسجدي قال : فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه وكانت تصلي فيه حتى لقيت الله جل وعلا (صحيح ابن حبان رقم 2217)

Hadhrat Ummu Humaid (Radhiallahu Anha), the wife of Abu Humaid As-Saa’idi (Radhiallahu Anhu) once came to Rasulullah (sallallahu alaihi wasallam) and said, “O Rasulullah (sallallahu alaihi wasallam), I long to perform salaah behind you.” Rasulullah (sallallahu alaihi wasallam) replied, “I am aware that you long and desire to perform salaah behind me, however your salaah in your bedroom is more rewarding than your salaah in any other part of your home. The salaah in any other part of your home is more rewarding than the salaah in your courtyard. The salaah in your courtyard is more rewarding than the salaah in the musjid of your locality. The salaah in the musjid of your locality is more rewarding than your salaah in my musjid (i.e. Musjid Nabawi). Hadhrat Ummu Humaid (Radhiallahu Anha) (in compliance and obedience with the mubaarak desire of Rasulullah (sallallahu alaihi wasallam)) instructed that a small place be reserved for her salaah in the innermost and darkest portion of her bedroom, and she would devotedly perform all her salaah here until the end of her life.

وعن أبي عمرو الشيباني أنه رأى عبد الله يخرج النساء من المسجد يوم الجمعة ويقول اخرجن إلى بيوتكن خير لكن رواه الطبراني في الكبير بإسناد لا بأس به (الترغيب والترهيب 1/228)

It is reported from Abu Amr Ash-Shaybaani that he had seen Hadhrat Abdullah bin Mas’ood (radhiyallahu anhu) removing the women from the musjid on the day of Jumu’ah while instructing them in the following manner, “O women! Return to your homes, for indeed remaining within your homes is better for you.”

The verdict of Umar (Radiyallahu Anhu)

Though women were allowed to attend the congregational salaah and the eid salaah in the Mubaarak era of Rasulullah (Sallallahu Alaihi Wasallam), however it was the burning desire of Rasulullah (Sallallahu Alaihi Wasallam) that women perform their salaah within the confines of their homes, thereby remaining completely concealed from the eyes of strange men. Hence we find that Rasulullah (Sallallahu Alaihi Wasallam) expressed this desire in the aforementioned Ahaadith. Subsequently, during the era of the Khilaafat of Hazrat Umar (radhiyallahu anhu), this permission for women attending the congregational Salaah was revoked on account of the fitnah witnessed due to women attending the congregational Salaah. All the Sahaaba concurred with the verdict of Hazrat Umar (Radiyallhu Anhu). The following Hadith of Aaisha (radhiyallahu anha) sufficiently explains the necessity of revoking the previous permission which existed in the Mubaarak era of Rasullah (Sallallahu Alayhi Wasallam).

عن عمرة بنت عبد الرحمن أنها أخبرته أن عائشة زوج النبى صلى الله عليه وسلم قالت لو أدرك رسول الله صلى الله عليه وسلم ما أحدث النساء لمنعهن المسجد كما منع نساء بنى إسرائيل. قال يحيى فقلت لعمرة أَمُنِعَ نساء بنى إسرائيل قالت نعم.(سنن ابي داود رقم 569)

It is reported by ‘Amrah that Hadhrat ‘Aaisha (radhiyallahu anha) said, “Had Rasulullah (sallallahu alaihi wasallam) been alive today and witnessed the fitnah being caused through the women leaving their homes and attending the congregational salaah, Rasulullah (sallallahu alaihi wasallam) would have surely prohibited them in the same manner as the women of the Banu Israa’eel had been prohibited from attending the congregational salaah.”

When this was the condition in the era of the Sahaabah that due to the increase in fitnah women were prohibited from attending the congregational salaah in the Masaajid, then one can well imagine the need for not allowing women to participate in the congregational prayer in this time and age, where fitnah is rampant, overwhelming and widespread to such an extent that controlling the fitnah has become impossible.

Honeymoon

honeymoonMan constantly searches for peace of mind, satisfaction and inner-happiness. While some search for it in wealth and romance, others try to acquire it through sport and amusement, and yet others seek it through travelling the world and frequenting five-star holiday resorts. Generally, newly-wed couples, in the aim of strengthen their bond of love and companionship, explore different avenues of excitement. Hence, booking into holiday resorts or even travelling overseas for one’s honeymoon has become the norm.

It should be borne in mind that the union of nikah has been created by Allah Ta’ala to serve as the means of providing man with peace, tranquility and inner happiness. In order for this union to serve its purpose, it is imperative for the couple to secure the blessings of the nikah. The blessings of the nikah will only be achieved when one leads a pure and clean life in total conformity to the Mubarak sunnah of Rasulullah (Sallallahu Alaihi Wasallam). It is not reported in the Ahaadith that the Sahaabah (Radiyallahu Anhum) would go on honeymoon trips after nikaah. Rather, they aimed to engender love among themselves through fulfilling the rights of the nikaah and enlivening the Mubaarak Sunnah of Rasulullah (Sallallahu Alaihi Wasallam) within their lives. Hence, one understands that these norms and trends are new innovations which have been adopted from the western culture. Often, such honeymoons become the cause for the barakah of the nikah being totally lost on account of the evil and sinful environment in which the couple is present.