Posted 15 September 2007 - 04:42 PM
just have a few questions which i would like to be answered please.
1) i have read it in an email that when you're making up for fasts that you missed or just fasting to earn more reward then you shouldn't fast for 2 days or more without a break in between. is this true?
2) i may have asked this question before, forgive me if i have, but is it ok for a women to take up a karate class, that is if it is a women's class only?
3) i seem to have a problem with my emotions. i cant control my anger, jealousy and i worry a lot! especially during the time of the month where i snap at everyone. i want to be more patient.
4) i am a bit confused with the term modesty. i mean i sometimes wear a jilbab, however i also where a long top that comes to my knees and jeans/pants. i make sure its loose and everything is covered. its just when im working or at uni i sometimes have to climb on step stools or bend down to put stuff away and my jilbab gets dirty quickly or i trip over them. plus the uni i go to is situated in a place that during winter (which lasts a long time, lol) its really really windy and my jilbab flies up high. so is wearing a long tunic top and pants (loose) ok to wear?
im going to stop there now, lol. i am sorry for asking so much!! insha'Allah u can take your time. May Allah reward you, ameen.
Posted 16 September 2007 - 07:42 PM
It says in the following fatwa that when making up fast it does not have to be done consecutively, but it's better to do so.
I missed five days in Ramadaan when I did not fast because I was sick. Do I have to fast them consecutively, or can I fast one day each week?.
Praise be to Allaah.
The imams are agreed that in order to make up missed Ramadaan fasts, one must fast a number of days equal to the number of days when you did not fast, because Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
It is not essential that these days be consecutive; you may fast them one after the other, or you may fast them separately, whether you fast one day each week or each month, or whatever is easy for you. The evidence for that is the verse quoted above, because it does not specify that the days fasted to make up missed Ramadaan fasts should be consecutive, rather it only stipulates that the number of days fasted be equal to the number of days missed.
See al-Majmoo’, 6/167; al-Mughni, 4/408.
The Standing Committee was asked: is it permissible to make up missed Ramadaan fasts on separate days?
They replied: Yes, it is permissible to make up missed fasts on separate days, because Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
And Allaah did not stipulate that these days must be consecutive.
Fataawa al-Lajnah al-Daa’imah, 10/346.
In Fataawa al-Shaykh Ibn Baaz (15/352) it says: If a person did not fast for two or three or more days, he must make up those fasts but they do not have to be on consecutive days. If he does that, it is better, but if he does not there is nothing wrong with that.
And Allaah knows best.
Moreover, the Prophet (salalhu alayhe wa salam) used to fast the three white days (the 13th, 14th, and 15th of each Hijri month).
Posted 16 September 2007 - 08:12 PM
Yes, you asked it before, but no problem the answer is here: http://sisters.islamway.com/forum/index.ph...9&hl=karate.
With regard to worrying a lot, read the following book:Dealing with Worries and Stress, Book by Sheikh Muhammed Salih Al-Munajjid
With regards to anger:
I have a bad temper, if I was mad or upset, I have moved away from the situation, when I was standing I would sit down, when I were sitting I would lie down, and I have recited the "darood" and "laholawallah kuwatta", but to no avail.
How does one control their temper then?
Praise be to Allaah.
Anger is one of the evil whispers of Shaytaan, which leads to so many evils and tragedies, of which only Allaah knows their full extent. For this reason Islam has a great deal to say about this bad characteristic, and the Prophet (peace and blessings of Allaah be upon him) described cures for this "disease" and ways to limit its effects, among which are the following:
(1) Seeking refuge with Allaah from the Shaytaan:
Sulayman ibn Sard said: "I was sitting with the Prophet (peace and blessings of Allaah be upon him), and two men were slandering one another. One of them was red in the face, and the veins on his neck were standing out. The Prophet (peace and blessings of Allaah be upon him) said, ‘I know a word which, if he were to say it, what he feels would go away. If he said "I seek refuge with Allaah from the Shaytaan," what he feels (i.e., his anger) would go away.’" (Reported by al-Bukhaari, al-Fath, 6/337)
The Prophet (peace and blessings of Allaah be upon him) said: "If a man gets angry and says, ‘I seek refuge with Allaah,’ his anger will go away." (Saheeh al-Jaami’ al-Sagheer, no. 695)
(2) Keeping silent:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry, let him keep silent." (Reported by Imaam Ahmad, al-Musnad, 1/329; see also Saheeh al-Jaami’, 693, 4027).
This is because in most cases, the angry person loses self control and could utter words of kufr (from which we seek refuge with Allaah), or curses, or the word of divorce (talaaq) which would destroy his home, or words of slander which would bring him the enmity and hatred of others. So, in short, keeping silent is the solution which helps one to avoid all that.
(3) Not moving:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "If any of you becomes angry and he is standing, let him sit down, so his anger will go away; if it does not go away, let him lie down."
The narrator of this hadeeth is Abu Dharr (may Allaah be pleased with him), and there is a story connected to his telling of it: he was taking his camels to drink at a trough that he owned, when some other people came along and said (to one another), "Who can compete with Abu Dharr (in bringing animals to drink) and make his hair stand on end?" A man said, "I can," so he brought his animals and competed with Abu Dharr, with the result that the trough was broken. [i.e., Abu Dharr was expecting help in watering his camels, but instead the man misbehaved and caused the trough to be broken]. Abu Dharr was standing, so he sat down, then he laid down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: . . ." and quoted the hadeeth. (The hadeeth and this story may be found in Musnad Ahmad, 5/152; see also Saheeh al-Jaami’, no. 694).
According to another report, Abu Dharr was watering his animals at the trough, when another man made him angry, so he sat down . . . (Fayd al-Qadeer, al-Manaawi, 1/408)
Among the benefits of this advice given by the Prophet (peace and blessings of Allaah be upon him) is the fact that it prevents the angry person from going out of control, because he could strike out and injure someone, or even kill - as we will find out shortly - or he could destroy possessions and so on. Sitting down makes it less likely that he will become overexcited, and lying down makes it even less likely that he will do something crazy or harmful. Al-’Allaamah al-Khattaabi, may Allaah have mercy on him, said in his commentary on Abu Dawud: "One who is standing is in a position to strike and destroy, while the one who is sitting is less likely to do that, and the one who is lying down can do neither. It is possible that the Prophet (peace and blessings of Allaah be upon him) told the angry person to sit down or lie down so that he would not do something that he would later regret. And Allaah knows best." (Sunan Abi Dawud, with Ma’aalim al-Sunan, 5/141)
(4) Following the advice of the Prophet (peace and blessings of Allaah be upon him):
Abu Hurayrah, may Allaah be pleased with him, reported that a man said to the Prophet (peace and blessings of Allaah be upon him), "Advise me." He said, "Do not become angry." The man repeated his request several times, and each time the Prophet (peace and blessings of Allaah be upon him) told him, "Do not become angry." (Reported by al-Bukhaari, Fath al-Bari, 10/456)
According to another report, the man said: "I thought about what the Prophet (peace and blessings of Allaah be upon him) said, and I realized that anger combines all kinds of evil." (Musnad Ahmad, 5/373)
(5) Do not become angry and Paradise will be yours (a saheeh hadeeth, see Saheeh al-Jaami’, 7374. Ibn Hijr attributed it to al-Tabaraani, see al-Fath 4/465):
Remembering what Allaah has promised to the righteous (muttaqeen) who keep away from the causes of anger and struggle within themselves to control it, is one of the most effective ways of extinguishing the flames of anger. One of the ahaadeeth that describe the great reward for doing this is: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453, see also Saheeh al-Jaami’, 6518).
Another great reward is described in the Prophet’s words: "Whoever controls his anger at the time when he has the means to act upon it, Allaah will call him before all of mankind on the Day of Resurrection, and will let him choose of the Hur al-’Iyn whoever he wants." (Reported by Abu Dawud, 4777, and others. It is classified as hasan in Saheeh al-Jaami, 6518).
(6) Knowing the high status and advantages offered to those who control themselves:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry." (Reported by Ahmad, 2/236; the hadeeth is agreed upon). The greater the anger, the higher the status of the one who controls himself. The Prophet (peace and blessings of Allaah be upon him) said: "The strongest man is the one who, when he gets angry and his face reddens and his hackles rise, is able to defeat his anger." (Reported by Imaam Ahmad, 5/367, and classified as hasan in Saheeh al-Jaami’, 3859)
Anas reported that the Prophet (peace and blessings of Allaah be upon him) passed by some people who were wrestling. He asked, "What is this?" They said: "So-and-so is the strongest, he can beat anybody." The Prophet (peace and blessings of Allaah be upon him) said, "Shall I not tell you who is even stronger then him? The man who, when he is mistreated by another, controls his anger, has defeated his own shaytaan and the shaytaan of the one who made him angry." (Reported by al-Bazzaar, and Ibn Hijr said its isnaad is saheeh. Al-Fath, 10/519)
(7) Following the Prophet’s example in the case of anger:
The Prophet (peace and blessings of Allaah be upon him) is our leader and has set the highest example in this matter, as is recorded in a number of ahaadeeth. One of the most famous was reported by Anas, may Allaah be pleased with him, who said: "I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a rough collar. A Bedouin came and seized him roughly by the edge of his cloak, and I saw the marks left on his neck by the collar. Then the Bedouin ordered him to give him some of the wealth of Allaah that he had. The Prophet (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something." (Agreed upon. Fath al-Baari, 10/375)
Another way in which we can follow the example of the Prophet (peace and blessings of Allaah be upon him) is by making our anger for the sake of Allaah, when His rights are violated. This is the kind of anger which is praiseworthy. So the Prophet (peace and blessings of Allaah be upon him) became angry when he was told about the imaam who was putting people off the prayer by making it too long; when he saw a curtain with pictures of animate creatures in ‘Aa’ishah’s house; when Usaamah spoke to him about the Makhzoomi woman who had been convicted of theft, and he said "Do you seek to intervene concerning one of the punishments prescribed by Allaah?"; when he was asked questions that he disliked, and so on. His anger was purely for the sake of Allaah.
(8) Knowing that resisting anger is one of the signs of righteousness (taqwaa):
The righteous (al-muttaqoon) are those praised by Allaah in the Qur’aan and by His Messenger (peace and blessings of Allaah be upon him). Paradise as wide as heaven and earth has been prepared for them. One of their characteristics is that they (interpretation of the meaning) "spend (in Allaah’s Cause) in prosperity and in adversity, [they] repress anger, and [they] pardon men; verily, Allaah loves al-muhsinoon (the good-doers)." [Aal ‘Imraan 3:134]
These are the ones whose good character and beautiful attributes and deeds Allaah has mentioned, and whom people admire and want to emulate. One of their characteristics is that (interpretation of the meaning) ". . . when they are angry, they forgive." [al-Shooraa 42:47]
(9) Listening to reminders:
Anger is a part of human nature, and people vary in their anger. It may be difficult for a man not to get angry, but sincere people will remember Allaah when they are reminded, and they will not overstep the mark. Some examples follow:
Ibn ‘Abbaas (may Allaah be pleased with him) reported that a man sought permission to speak to ‘Umar ibn al-Khattaab (may Allaah be pleased with him), then he said: "O son of al-Khattaab, you are not giving us much and you are not judging fairly between us." ‘Umar (may Allaah be pleased with him) was so angry that he was about to attack the man, but al-Hurr ibn Qays, who was one of those present, said: "O Ameer al-Mu’mineen, Allaah said to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): ‘Show forgiveness, enjoin what is good, and turn away from the foolish’ [al-A’raaf 7:199]. This man is one of the foolish." By Allaah, ‘Umar could go no further after al-Hurr had recited this aayah to him, and he a man who was careful to adhere to the Book of Allaah. (Reported by al-Bukhaari, al-Fath, 4/304).
This is how the Muslim should be. The evil munaafiq (hypocrite) was not like this when he was told the hadeeth of the Prophet (peace and blessings of Allaah be upon him) and one of the Companions said to him, "Seek refuge with Allaah from the Shaytaan." He said to the one who reminded him, "Do you think I am crazy? Go away!" (Reported by al-Bukhaari, al-Fath, 1/465). We seek refuge with Allaah from failure.
(10) Knowing the bad effects of anger:
The negative effects of anger are many; in short they cause damage to one’s own self and to others. The angry person may utter words of slander and obscenity, he may attack others (physically) in an uncontrolled manner, even to the point of killing. The following story contains a valuable lesson:
‘Ilqimah ibn Waa’il reported that his father (may Allaah be pleased with him) told him: "I was sitting with the Prophet (peace and blessings of Allaah be upon him) when a man came to him leading another man by a rope. He said, ‘O Messenger of Allaah, this man killed my brother.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) asked him, ‘Did you kill him?’ He said, ‘Yes, I killed him.’ He asked, ‘How did you kill him?’ He said, ‘He and I were hitting a tree to make the leaves fall, for animal feed, and he slandered me, so I struck him on the side of the head with an axe, and killed him.’ . . ." (Reported by Muslim, 1307, edited by al-Baaqi).
Anger could lead to less than killing, such as wounding and breaking bones. If the one who caused the anger runs away, the angry person turns his anger in on himself, so he may tear his clothes, or strike his cheeks, or have a fit, or fall unconscious, or he may break dishes and plates, or break furniture.
In the worst cases, anger results in social disasters and the breaking of family ties, i.e., divorce. Ask many of those who divorced their wives, and they will tell you: it was in a moment of anger. This divorce results in misery for the children, regret and frustration, a hard and difficult life, all as a result of anger. If they had remembered Allaah, come to their senses, restrained their anger and sought refuge with Allaah, none of this would have happened. Going against the sharee’ah only results in loss.
The damage to health that results from anger can only be described by doctors, such as thrombosis, high blood pressure, tachycardia (abnormally rapid heartbeat) and hyperventilation (rapid, shallow breathing), which can lead to fatal heart attacks, diabetes, etc. We ask Allaah for good health.
(11) The angry person should think about himself during moments of anger:
If the angry person could see himself in the mirror when he is angry, he would hate himself and the way he looks. If he could see the way he changes, and the way his body and limbs shake, how his eyes glare and how out of control and crazy his behaviour is, he would despise himself and be revolted by his own appearance. It is well-known that inner ugliness is even worse than outer ugliness; how happy the Shaytaan must be when a person is in this state! We seek refuge with Allaah from the Shaytaan and from failure.
Du’aa’ is always the weapon of the believer, whereby he asks Allaah to protect him from evil, trouble and bad behaviour and seeks refuge with Him from falling into the pit of kufr or wrongdoing because of anger. One of the three things that can help save him is: being fair at times of contentment and of anger (Saheeh al-Jaami’, 3039). One of the du’aa’s of the Prophet (peace and blessings of Allaah be upon him) was:
"O Allaah, by Your knowledge of the Unseen and Your power over Your creation, keep me alive for as long as You know life is good for me, and cause me to die when You know death is good for me. O Allaah, I ask You to make me fear You in secret and in public, and I ask You to make me speak the truth in times of contentment and of anger. I ask You not to let me be extravagant in poverty or in prosperity. I ask You for continuous blessings, and for contentment that does not end. I ask You to let me accept Your decree, and for a good life after death. I ask You for the joy of seeing Your face and for the longing to meet You, without going through diseases and misguiding fitnah (trials). O Allaah, adorn us with the adornment of faith and make us among those who are guided. Praise be to Allaah, the Lord of the Worlds."
Sheikh Muhammed Salih Al-Munajjid
With regards to jealousy:
to be a true beliver 1 quility is to love for your brother what u love for yourself. Al humdurilla this is easy to do with my blood brother, but very difficult to do this for any of my muslim brothers except a few , the reason being is that when i see my muslim brother better then me in anything i feel jealous, i thing it's pride(brother i make duaa to allah to forgive me for felling like this but when i see my muslim brother again,this feeling comes back again)
I want to fell happy seeing my muslim brother prosper and i want to fell sad when he's sad.but whenever i see people praising my muslim brother i fell jealous.
i also fell like wanting for my muslim brother janatul ferdose but whenever my muslim brother tells me something which will benefit me for deen, i want to practice it but saythan comes and tell me that if i practice it then my muslim brother would get the same rewards as i would and so his stage will be higher then minein jannah, my nafs sometimes fall for this trap. i would like to knowhow i can get total cure from this problem.
Praise be to Allaah.
What every Muslim is obliged to do, as you mentioned, is to love for his brother what he loves for himself of good things, and to hate for his brother what he hates for himself of bad things. This does not mean that he cannot like for himself what he likes for others. If he sees that his brother has something that he does not, and he wishes that he had it too, this is ghibtah (envy that is free from malice); if he wishes that the blessing would be taken away from them, this is called hasad (destructive jealousy).
The Muslim needs to strive against his own self (jihaad al-nafs) so that his heart will be free of jealousy towards his Muslim brothers. If he sincerely loves his brothers, most of these problems from which he is suffering will disappear. When the Muslim realizes how great his virtue and status will be when he loves his brothers and loves good things for them, and when he knows how great his reward will be if he treats them well, this will motivate him to treat them well in all ways, and to strive to benefit his brothers instead of being preoccupied with jealous thoughts of what they have and he doesn’t.
Shaykh Muhammad al-Duwaysh.
You have to think long and hard about the words of Allaah (interpretation of the meaning):
“That is the Grace of Allaah which He bestows on whom He wills
“It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work
Hasad (destructive jealousy) causes a great deal of harm in this world and in the Hereafter. Al-Tirmidhi narrated from al-Zubayr ibn al-‘Awaam that the Prophet (peace and blessings of Allaah be upon him) said:
“There has come to you the disease of the nations before you, jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith. By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of that which will strengthen love between you? Spread (the greeting of) salaam amongst yourselves.” (A hasan hadeeth. Jaami’ al-Tirmidhi, 2434).
Concerning the meaning of the phrase “it shaves (destroys) faith”, al-Tayyibi said: “i.e., hatred takes away faith like a razor takes away hair.” (Tuhfat al-Ahwadhi bi Sharh Jaami’ al-Tirmidhi).
It seems, my brother, that you know the ruling and are aware of the consequences, and that you want to rid yourself of this blameworthy characteristic. Here are some solutions for you.
1- Make du’aa’ (supplication) to Allaah and ask Him to rid you of this problem. The Prophet (peace and blessings of Allaah be upon him) used to say in his du’aa’, “Wa’hdi qalbi wa’slul sakheemata sadri (guide my heart and remove ill will from my breast).” The phrase “guide my heart” means to the straight path, and “remove ill will from my breast” means take away all insincerity, rancour and hatred.
2- Pondering the meanings of the Qur’aan and reading it frequently, especially the verses which speak of hasad (destructive jealousy), because reading the Qur’aan brings one a great deal of hasanaat (reward for good deeds). Allaah says (interpretation of the meaning):
“Verily, the good deeds remove the evil deeds
3- Reading the seerah (biography) of the Messenger (peace and blessings of Allaah be upon him), seeing how he kept away from hasad and how he loved good for others, even for his enemies. Among the useful books on seerah is Noor al-Yaqeen fi Seerat Sayyid al-Mursaleen.
[Translator’s note: a well-known book of seerah which is available in English is “Al-Raheeq al-Makhtoom (the Sealed Nectar) – Biography of the Noble Prophet (peace and blessings of Allaah be upon him), by Safi-ur-Rahmaan al-Mubarakpuri]
4- Reading the biographies and stories of the Sahaabah in books such as Suwar min Hayaat al-Sahaabah by ‘Abd al-Rahmaan Ra’fat al-Basha)
5- If any such thoughts (of hasad, etc.) cross your mind, then seek refuge with Allaah from the accursed Shaytaan, and keep yourself busy with something that will make you forget these insinuating whispers and thoughts.
6- If the Shaytaan manages to instil hasad in your heart, then beware lest you say or do anything which will show that hasad. Every person has his or her share of hasad. Shaykh al-Islam Ibn Taymiyah said: “Nobody is free from hasad, but the noble person hides it whilst the base person shows it.” (Amraad al-Quloob). A person will not be brought to account for whatever crosses his mind, but he will be brought to account for what he says and does. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah will forgive my ummah for their mistakes, what they forget and what they are forced to do.” (Narrated by al-Bukhaari, 2033).
7- If you feel that you are jealous of a specific person, then buy him a gift and shake hands with him. The Prophet (peace and blessings of Allaah be upon him) said: “Shake hands, for this will dispel rancour, and exchange gifts and love one another, for this will dispel hatred.” (Narrated by Maalik in al-Muwatta’, 1413). Hasad is the result of hatred, whose opposite is love, the way of which is giving gifts and spreading (the greeting of) salaam, because the Prophet (peace and blessings of Allaah be upon him) said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of that which will strengthen love between you? Spread (the greeting of) salaam amongst yourselves.” (Narrated by Muslim, 81).
Shaykh al-Islam Ibn Taymiyah said in his book Amraad al-Quloob (diseases of the heart):
“Whoever find in himself any hasad towards another has to try to neutralize it by means of taqwa (piety, consciousness of Allaah) and sabr (patience). So he should hate that (the feeling of hasad) in himself… But the one who does wrong to his brother by word or deed will be punished for that. The one who fears Allaah and is patient, however, is not included among the wrongdoers, and Allaah will benefit him by his taqwa.”
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Posted 16 September 2007 - 08:27 PM
You can wear pants under your jilbab if the wind blows. Anyway, here are two different opinons:
I know that pants are haraam. So that I will not be doing something haraam, I would like to ask: Is it permissible for me to wear pants with a long shirt that reaches mid-thigh or is that not permissible? Please note that the shirt is wide and covers my charms. When can the ruling that pants are haraam be waived?.
Praise be to Allaah.
It is haraam for a woman to appear wearing pants in front of non-mahram men, because they do not cover the ‘awrah in the manner required in sharee’ah, rather they show her charms, in addition to making her resemble men and kaafir women. All of that is known to be haraam.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: I think that the Muslims should not follow this fashion and wear the clothes that come to us from here and there. Many of them are not compatible with the Islamic dress code which completely covers the woman, such as clothes that are short, very tight or see-through. That includes pants, which show the size of the woman’s legs, stomach and waist. Wearing them is included in the saheeh hadeeth “There are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.” End quote. The hadeeth was narrated by Muslim (2128).
He also said: What I think is that it is haraam for women to wear pants because this is an imitation of men, and the Prophet (peace and blessings of Allaah be upon him) cursed women who imitate men. It also makes women less modest, because it opens the door to the garments of the people of Hell, as the Prophet (peace and blessings of Allaah be upon him) said: “two types of the people of Hell whom I have not seen” and he described them as “women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance”. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen.
It says in Fataawa al-Lajnah al-Daa’imah (17/102): It is not permissible for her to wear pants, because that is women imitating men.
The prohibition on wearing pants if waived if they are worn beneath her garment, but wearing them beneath a shirt, even if it reaches the knees, is not permissible, because the reason for the prohibition is still present.
Shaykh ‘Abd al-Razzaaq ‘Afeefi (may Allaah have mercy on him) said: A woman may wear pants with a completely covering garment above them, that does not make her resemble men, because she is wearing them underher garment.
End quote from Fataawa al-Shaykh ‘Abd al-Razzaaq ‘Afeefi, p. 573.
We praise Allaah for making you keen to seek that which is halaal and ask about it, and we ask Him, may He be glorified and exalted, to increase you in guidance and piety, and to help you to avoid temptation both apparent and hidden, and to protect the Muslim women from all evil.
And Allaah knows best.
Question: I understand that the prohibition against wearing clothes below the ankles applies only to men. Is seems that for a Muslim woman, the whole body must be covered up and it is better to cover with an outer garment. If I choose to wear long loose pants with a loose long-sleeve blouse without an outer garment, is this sufficient in Islam? Do I have to cover myself at home in front of my brothers, uncles, cousins, and other male family members?
Answered by the Fatwa Department Research Committee - chaired by Sheikh `Abd al-Wahhâb al-Turayrî
You are correct that wearing clothes above the ankles is required for men only. Women must wear clothes that cover their form and those clothes may very well go below her ankles or even touch the ground.
Women must cover themselves completely in front of all men besides their husbands and those who are mahram to them. (A woman's mahram is a man whom she may never marry due to the closeness of the relationship between her and him.) The husband is allowed to see every part of his wife. Men who are mahram to her may see her in her normal house dress. A woman is permitted to uncover in front of her mahram relatives that which is customarily uncovered, such as the face, hands, forearms, feet, and so on. These are what a woman generally must uncover to be able to do household tasks in comfort. However, if there is a danger of temptation with respect to certain unscrupulous mahram relatives, then she must cover in front of them as if they were strangers.
With regard to going to extremes in uncovering and wearing skimpy, tight, or transparent clothing, there is no evidence in the Qur’ân and Sunnah that this is permissible. This is also the way that leads to a woman tempting some of her relatives, which sometimes happens.
The mahram reatives are the ones enumerated in the following verse: “Say to the believing men that they should lower their gaze and guard their modesty. That will make for greater purity for them, and Allah is acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male attendants free of sexual desires or small children who have no carnal knowledge of women.” [Sûrah al-Nûr: 30-31]
Also included among the mahram relatives are and the close relations mentioned in the Sunnah like the paternal uncle and the maternal uncle and the relations due to suckling. The Prophet (peace be upon him) said: “The forbidden marriage due to suckling is the same as due to kinship”.
As for everyone else, the ruling is the same. You must cover completely in front of them all. It does not matter whether that person is your brother-in-law, your cousin, or an absolute stranger.
A verse, known as the verse of hijâb, was reveled in the fifth year after the emigration to Madinah. Umm Salamah said: “May Allah bless the women of the Ansâr. As soon as the verse was revealed saying: ‘O Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their persons (when out of doors): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-forgiving, most merciful’ [Sûrah al-Ahzâb: 59], they immediately covered their heads so you see nothing but a black view.” [Sunan Abî Dâwûd]
It does not matter what style of dress you adopt. However, the clothing must be thick enough not to show the color of your skin and it must be loose enough to completely conceal your form. The means of covering is not important. Any clothes that fulfill the conditions of covering may be worn inside or outside the house. Different cultures have different customs in this regard, and those customs may be respected as long as the woman is properly covered. If you are wearing wide pants and your shirt covers you completely down to the bottom of your thighs, then this should be sufficient.
And Allah knows best.
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