Some people claim thatHijaab)Islamic covering( was introduced after
the advent of Islam and that it did not exist in Arabia or outside of
it before the call of Prophet Muhammad,sallallaahu 'alayhi wa sallam.
Anyone who reads the Old Testament and the New Testament easily
recognizes that theHijaabwas known among the Hebrews since the time of
Ibraaheem )Abraham(, may Allaah exalt his mention, throughout the eras
of their Prophets, until after the advent of Christianity. There is
repeated reference to theHijaabin many books of the Old and New
Testaments.
·The Book of Genesis, ]24:64, 65[ says:"Rebekah also looked up and saw
Isaac. She got down from her camel and asked the servant, "Who is that
man in the field coming to meet us?" "He is my master," the servant
answered. So she took her veil and covered herself."
·The fifth song of the Songs of Solomon, a woman says:"Tell me, you
whom I love, where you graze your flock and where you rest your sheep
at midday.Why should I be like a veiled woman beside the flocks of
your friends?"
·The Book of Isaiah ]3:16-24[ says:
16 The LORD says, "The women of Zion are haughty, walking along with
outstretched necks, flirting with their eyes, tripping along with
mincing steps, with ornaments jingling on their ankles.
17 Therefore the Lord will bring sores on the heads of the women of
Zion; the Lord will make their scalps bald."
18 In that day the Lord will snatch away their finery: the bangles and
headbands and crescent necklaces,
19 The earrings, the bracelets and veils,
20 The head dresses and ankle chains and sashes, the perfume bottles and charms,
21 The signet rings and nose rings,
22 The fine robes and the capes and cloaks, the purses
23 And mirrors, and the linen garments and tiaras and shawls.
24 Instead of fragrance there will be a stench; instead of a sash, a
rope; instead of well dressed hair, baldness; instead of fine
clothing, sackcloth: instead of beauty, branding.
25 Your men will fall by the sword, your warriors in battle.
·The Book of Genesis says: "Then said Judah to Tamar his daughter in
law, Remain a widow at thy father's house, till Shelah my son be
grown: for he said, Lest peradventure he die also, as his brethren
did. And Tamar went and dwelt in her father's houseand she put her
widow's garments off from her, and covered her with a veil, and
wrapped herself…"
·In the First Epistle to the Corinthians, Paul the Apostle says that
the veil honors women. Christian women used to veil their faces when
meeting strangers and take it off when they were in their homes
wearing mourning clothes.
Therefore, religious scriptures of the Jews and Christians )which
preceded the noble Quran( mention the veil and headdresses.
The Romans used to enact laws that forbade women two hundred years
before Jesus, may Allaah exalt his mention, not to appear with their
adornment on roads.Lex Oppiawas a law that forbade women to exaggerate
in adornment even inside their houses.
Concerning the pre-Islamic era, the reports of Arab women adhering
toHijaabare just as numerous as reports of women unveiling. In fact,
the violation of women's concealment was the reason behind the second
day of the first war ofFijaar. Some young men from Quraysh and Banu
Kinaanah saw a beautiful woman from Banu 'Aamir in the 'Ukaath Market.
They asked her to unveil her face, but she refused. Therefore, one of
them humiliated her and she sought help from her people. Pre-Islamic
poetry frequently refers to theHijaabof Arab women.
Thursday, December 26, 2013
Women Site, - Hijaab - Hijaab . . . modesty, liberation, protection
center stage. It has always been a sensitive issue, but it has
received a great deal of attention due to legislation and proposed
legislation in several European countries )e.g., France, Germany( that
ban its use in government institutions. For women who wear Hijaab out
of religious conviction, the truth is obvious and indisputable. For
others with limited knowledge or understanding of Hijaab, it can be
confusing.
Historical background
As a preliminary, it is important to understand several points related
to Hijaab and modesty. The first point is that modesty had been the
norm in history, up until the later part of the past century. If one
were to peruse historical books of various times and ages, one would
find modest covering of women to one degree or another. The other
point is that modesty is a component in several world religions,
particularly Judaism, Christianity, and Islam. Many people are
surprised to realize that modesty and Hijaab were not introduced by
Islam. This injunction existed in the laws of religions revealed
before Islam, and remnants can still be found in the altered books of
those faiths. With the final message given to Prophet
Muhammad,sallallaahu alayhi wa sallam, the order for Hijaab was
confirmed and finalized.
This is the reality since all of those revelations came from the same
Source, Allaah. Mary, mother of Jesus, may Allaah exalt their mention,
is rarely depicted without a traditional headcovering and one would
assume her to be Muslim )which, of course, she was(. One can still
find both Jewish and Christian women today who cover in much the same
way as Muslim women. It is one of the common bonds that are shared by
these three major faiths.
Functions of Hijaab
To truly understand the marvelous nature of Hijaab, it is essential to
review its functions. Of course, a Muslim does not need justification
for Allaah's commandments and willingly submits without question, but
Hijaab is an aspect of the religion that has a rationale that fits
perfectly with the logic of humans.
More than a religious symbol
The definition of a symbol is "a sign; something that stands for or
suggests something else by reason of relationship, association,
convention, or accidental resemblance; a visible sign of something
invisible." Of course, Hijaab is a symbol since it represents a
woman's submission to her Creator and her connection with the religion
of Islam. Allaah Almighty mentions this in the Quran when referring to
Hijaab ––"That is more suitable that they will be known..."This means
that a woman will be known to be a Muslim. But, while Hijaab is a
symbol, it is in reality much, much more than that. The following
purposes and functions of Hijaab will clarify this point.
Command and test from Allaah
Although often overlooked, it cannot be forgotten that Hijaab is a
test for the Muslim woman. Will she submit to her Lord or Creator, or
will she follow her own desires? It is clear from Quran and Hadeeths
that Hijaab is a religious obligation. There is no scholarly
difference on this point and the Muslim Ummah has applied it for 14
centuries )and beyond(. When a Muslim woman wears Hijaab she is
obeying and submitting to Allaah. To tell her to take it off would be
the same as telling her not to pray her obligatory prayers. When she
chooses not to wear Hijaab, she is disobeying her Lord and brings upon
herself the possibility of punishment for her transgression. This
matter cannot be taken lightly since it is included amongst the major
sins in Islam. Unfortunately, one will find Muslim women who argue
that Hijaab is not obligatory and that the text of the Quran on the
matter is not clear. This is an even graver error since one is denying
the verses of the Quran and distorting them to fit personal whims.
The following verses of the Holy Quran refer to the obligatory nature of Hijaab:
}And tell the believing women to reduce ]some[ of their vision and
guard their private parts and not expose their adornment except that
which ]necessarily[ appears thereof and to wrap ]a portion of[ their
headcovers over their chests and not expose their adornment except to
their husbands, their fathers, their
}O Prophet, tell your wives and your daughters and the women of the
believers to bring down over themselves ]part[ of their outer
garments. That is more suitable that they will be known and not be
abused. And ever is Allaah Forgiving and Merciful.{]Quran 33:59[
Preservation of modesty
As mentioned previously, one of the main purposes of Hijaab is to hide
or conceal the beauty of a woman and to preserve her modesty. Modesty
can be defined as reserve or propriety in dress, conduct, and speech
as well as freedom from conceit and vanity.
Related concepts would be simplicity, moderation, and chastity. These
are considered as noble virtues that are encouraged by religious and
value systems around the world. Each person has a certain degree of
comfort in relation to dress, and a Muslim woman's more extensive
covering should be no less validated. Asking a Muslim woman to remove
her head- scarf would be similar to asking a non-Muslim woman to
remove her blouse. The Muslim woman would feel just as violated. Her
strong sense of modesty would cause her to feel ashamed to leave the
home without her complete covering. An interesting question to ask is
"Why is a nun respected for her modest dress, but a Muslim woman with
Hijaab is viewed as oppressed?"
Elevation of status
A woman who covers herself informs those around her that she is more
than her body and looks. She has a mind, she has a heart, she has a
personality, she has faith. It is through this process that her status
is elevated. She has dignity, honor, and decency, and she expects to
be treated as such. She refuses to be used as a toy merely for her
beauty and the pleasures of men. Women have much more to offer than
physical attractiveness, and the Hijaab in Islam guarantees that she
is seen for more than that. Contrary to popular opinion, the status of
women is Islam is elevated beyond that found in any other social
system. Spiritually, she has the same obligations and rewards as men;
socially, she is valued and honored as a mother, sister, daughter,
wife, and contributor to society; economically, she has ownership,
independence and decision making ability unparalleled before Islam.
The Hijaab is one component in a comprehensive system that places
women on a pedestal of respect and high esteem.
Liberation
The Hijaab is not a symbol of female oppression or inequality. On the
contrary, it is an instrument of liberation. A woman who wears Hijaab
liberates herself from the vain and selfish desire to show off her
beauty and to compete with other women around her. This is an innate
desire that is exacerbated by wanton display and tamed by modesty and
covering. With the Hijaab, a woman does not have to live up to
society's expectations of what is desirable, and she no longer has to
use her beauty to obtain recognition or acceptance from those around
her.
As much as women are prone to the temptation of vanity, the nature of
man makes him more tempted by seeing this. Hijaab also liberates man
from his natural desire to gaze at and enjoy the attractiveness of
women. It assists in freeing him from the lower desires that can be
debasing. With Hijaab, the concern of both women and men is no longer
superficiality and this, in turn, frees them to address higher motives
and goals such as spirituality and inner beauty.
Security and protection
In the chapter of Al-Ahzaab mentioned above, Allaah Almighty Says what
means"That is more suitable that they will be known and not be
abused."Thus, one of the functions of Hijaab is to protect women from
abuse and harm. This particularly includes various forms of sexual
abuse and harassment, which are prevalent in societies in which few
women cover. Men often get mixed signals and believe that women want
their advances by the way they reveal their bodies. The Hijaab, on the
contrary, sends a signal to men that the wearer is a modest and chaste
woman who should not be annoyed.
People often argue that this sort of reasoning places blame on the
victim, the woman herself. It is important to understand that the
intention is not to take the responsibility away from the offender,
but rather to highlight the reciprocal nature of Hijaab. Men and women
must work together for the protection of themselves, each other, and
society. Along with women, men also have a degree of modesty,
including most importantly lowering of the gaze and protecting of the
private parts )see Quran verses above(. On account of the difference
between men and women in nature and physical makeup, a greater amount
of covering is required for women than for men. Both men and women,
however, are instructed first to lower their gaze in the presence of
the opposite gender before being told to cover. Again, this emphasizes
their mutual responsibility in this regard. But, it must be recognized
that uncovering of women does play some roll in increased incidence of
abuse and harassment in society.
Safeguarding of society
When a woman exposes herself she is likely to be doing it for selfish
motives )i.e., showing off her body, to gain attention(. A devout
woman covers herself for the benefit of herself and also for the
society Imagine, if you will, a society in which all of the women
covered... Now imagine a completely different picture in which all of
the women exposed themselves, wearing very little. What is different
about those two societies? In which society would there be less evils
and temptations?
"And tell the believing women to lower their gaze, and protect their
private parts. . . "The believing woman protects her private parts
from not being seen and from immoral actions )fornication(. This is
one of the most serious aspects of modesty and Hijaab due to its
implications. Fornication is a poison that destroys individuals,
families, and societies. One only needs to look at societies in which
fornication is prevalent to understand this point. Diseases )e. g.,
AIDS, sexually transmitted diseases( are spread rampantly, divorce
increases, people become pre occupied with lower desires. Fornication
is amongst the greater sins in Islam for these reasons. A woman who
covers safeguards herself and, in turn, the society from this evil.
Islam is a religion of prevention and, as such, prescriptions are in
place to preclude people from falling into the traps of Satan. Hijaab,
lowering the gaze, limited mixing of men and women are all
preventative tools against fornication. When humans adhere to these
prescriptions, life becomes wholesome and strong families are built
necessities for a healthy social order.
With all of these benefits one begins to wonder why a woman would
choose not to wear Hijaab?
Reasons for Hijaab ban )and the Islamic response(
Secularism
One of the main reasons for the Hijaab ban in a country such as France
is a concept known as secularism. Secularism is a system in which
government functions with little or no connections to religion or
religious institutions. Religion does not dictate political decisions
or thinking. As a philosophy, secularism is the belief that life can
best be lived with little or no reference to God or gods. In secular
societies, people do not assume religious beliefs to be widely shared
and over time religion becomes less important in their lives. The
obvious danger of this philosophy is that it encourages atheism and
agnosticism. There is an emphasis on rationalism and a denigration of
religions and religious teachings.
France is a pure secular states as noted in the first sentence of its
constitution )1905( "France is an indivisible and secular Republic…"
In relation to the Hijaab, the President of France, Jacques Chirac, is
quoted as stating, "What is at stake is supporting the principle of
secularism, which is one of the pillars of our Republic." Jean-Pierre
Raffarin, the Prime Minister of France, has stated, "Secularism in
France is a fundamental value, particularly in France's foremost
Republican sanctuary, her schools, where every young person is
learning about citizenship, universality, and where he or she must
benefit from the principles of equality and liberty, the neutrality of
public service." Seventy percent of French people support the Hijaab
ban. This is also one of the main reasons that Hijaab is banned in the
secular countries of Turkey and Tunisia.
Islam is a threat to these governments since it is quite the opposite
of secularism. Islam is not only a religion, but a deen, a way of
life. As a way of life, it is comprehensive, covering virtually every
aspect. A Muslim is not able to separate religion from the rest of
life for the deen is the life. A true practicing Muslim breathes,
walks, and lives Islam, even down to the smallest details. Upon rising
in the morning, she remembers Allaah. She immediately washes for pray
and completes the fajr prayer. She eats with his right hand during
meals. During social interactions she follows Islamic etiquette.
Hijaab is a part of this way of life and as such it cannot be altered
or removed. The religion of Islam pervades both private and public
life. These cannot be separated and one cannot say that she i1l be
religious in private life but not public life. An individual takes her
deen to public life when she wears Hijaab. She takes her religion to
public life when she refuses to shake hands with males. The religion
comes into play during social interactions, economic transactions, and
political decisions. A Muslim can never live a "secular" life.
Unfortunately, this is what nations are forcing Muslims to do, even in
so-called Islamic countries. But, Allaah has guaranteed to preserve
the religion and to reward those who work for His cause in its
protection.
Equality of genders/ emancipation of women
The second reason given for the Hijaab ban is reflected in the
following quote by Jacques Chirac —"Regardless of their origins and
their convictions, French men and women have the same rights, the same
duties, and they have a right to the same respect and the same
opportunities." The goal of these societies is to make men and women
totally equal or the same; exactly identical in rights, duties, and
opportunities. It is somehow strange to think that by removing Hijaab
men and women will somehow become magically equal in status. These
people also assume that women who wear Hijaab are oppressed,
subjugated and in need of liberation. They seem to think that Muslim
women want to be liberated and to be told to remove the Hijaab. It is
as if they are doing a favor for the Muslim woman.
From an Islamic perspective, it is important to realize that although
men and women are similar in many ways )i.e., spiritual(, Allaah
Almighty has created specific rights and responsibilities for each
gender in certain realms of life. He has not only done that, but He
has also created each gender uniquely to best fulfill the duties that
have been assigned to each. Science, in fact, has affirmed these
concepts. This does not imply the superiority of one gender over the
other since both roles are honorable and operate in a complementary
manner. They are both essential for effective functioning of the
society. One may ask the question, "If Allaah Almighty had intended
for men and women to be equal or the same, would it be necessary to
have two genders?"
A Muslim woman does not need the "freedom" that is being offered, for
the she is already liberated. Her liberation comes through submission
to her Lord and Creator. The Hijaab liberates her from the focus on
worldly and lower desires and elevates her into the domain of
spirituality and nearness to Allaah. The "liberation" they promise is
only subjugation deceptively shrouded in the cloak of goodness. There
can never be liberation in disobedience to Allaah.
Protection from force of parents
Although secular countries proclaim to support freedom of religion and
speech, these can easily be compromised in defense of the secular
philosophy. The following quote highlights this fact: "The European
Court in Stasbourg protects secularism when it is a fundamental value
of the State. It allows limits to the freedom of expression in public
services, especially when it is a matter of protecting minors against
external pressures." In these societies, everything is upside down,
even to the point of giving minors rights above their parents. In
essence, what they are doing is taking control from parents and giving
it to the state. So, it is no longer parents who are telling their
children to wear Hijaab, but it is the state telling them to take it
off. There is still no freedom, only a different force. This is not
much different from saying that you have come to liberate a country,
only to occupy it yourself.
In Islam, the rights of parents are sacred and honored. Allaah
commands the believers to obey and respect their parents and this is
often placed next to submission and obedience to Allaah in importance.
They are attempting to tear down this fundamental aspect of the deen
and the culture, but this cannot be allowed. From an Islamic
perspective, parents can force their daughter to wear Hijaab since
this is a religious obligation. They are only requiring her to do what
is best for her, her family, and her society. This is really no
different than enforcing a curfew or placing limitations on friends or
outings. In reality, it is more essential since the benefits are
immense. It is important to note that girls are not obligated to wear
Hijaab until puberty, but they should be taught about the essentials
of Hijaab from an early age. If they are properly taught the beauty
and meaning of Hijaab, they will willingly make their own choice to
don it when the time is right.
Women Site, - Hijaab - Hijaab: A Divine Honor forWomen- visit-http://aydnajimudeen.blogspot.com/
bestowed upon you clothing to conceal your private parts and as
adornment. But the clothing of righteousness -- that is best. That is
from the signs of Allaah that perhaps they will remember. O children
of Adam, let not Satan tempt you as he removed your parents from
Paradise, stripping them of their clothing to show them their private
parts. Indeed, he sees you, he and his tribe, from where you do not
see them. Indeed, We have made the devils allies to those who do not
believe.{]Quran 7:26-27[
O Muslim brothers! It is a great favor conferred by Allaah The
Almighty upon His servants that He bestowed upon them clothing to
screen their private parts, in order to safeguard their honor and
protect them from being played with or violated. Allaah The Almighty
prescribed and commanded that the'Awrah)private parts( should be
concealed, and nothing thereof should appear except what He made
permissible, so that modesty is maintained among people. He legislated
for both men and women the'Awrahthat suits the nature of each of them,
and made it impermissible for either of the sexes to go beyond the
limits of His command.
It is of utmost importance to discuss the'Awrahand how to screen it
particularly in the context of women, because of the influence and
temptation they exert upon men, and by extension, on societies. To
maintain the woman is to maintain the whole society, and to waste her
is to waste the entire society. The Messenger of Allaah,sallallaahu
'alayhi wa salam, warned of the temptation caused by women,
saying:"Safeguard yourselves )from the temptation of( women, for the
first temptation from which the Children of Israel suffered was in
women."
Ruling onHijaab
When the Noble Verse ofHijaab)Islamic covering( was revealed, i.e.
)the statement of Allaah The Almighty, what means(:}…and to wrap ]a
portion of[ their headcovers over their chests{]Quran 24:31[
'Aa'ishah, may Allaah be pleased with her, said,
I have never seen better ]women[, more trusting in the Book of Allaah,
and more believing in the Divine revelation than the women of the
Ansaar )Helpers(. When that Noble Verse of Hijaab was revealed, there
was no woman among them except that she got up and took hold of her
sheet, and in the morning, they came to offer Morning Prayer wrapped
in them.
They hastened to comply with the command of Allaah The Almighty. As
they had no clothes fit to implement what they were ordered to do,
they got up and cut their garments and made from them headcovers to
screen themselves with.
Compare this behavior with the conduct of such women who claim to be
"civilized", who consider that theHijaabis ]a manifestation of[
extremism, or that she has not yet been convinced of the need to wear
it, or many such excuses which will not avail her any benefit from
Allaah The Almighty on the Day she will stand before Him.
Allaah The Almighty Says after forbidding a display of beauty:}…and do
not display yourselves as ]was[ the display of the former times of
ignorance.{]Quran 33:33[ He further Says )what means(:}It is not for a
believing man or a believing woman, when Allaah and His Messenger have
decided a matter, that they should ]thereafter[ have any choice about
their affair. And whoever disobeys Allaah and His Messenger has
certainly strayed into clear error.{]Quran 33:36[
Hijaabis no less obligatory than prayer, Zakaah)obligatory purifying
alms( and fasting; and this is an indisputably established ruling of
Islam. Who could dare to deny that it is obligatory in the following
statement of Allaah The Almighty )what means(:}O Prophet, tell your
wives and your daughters and the women of the believers to bring down
over themselves ]part[ of their outer garments.{]Quran 33:59[
Islam Wants the Woman to Be a Well-Guarded Jewel
When Allaah The Almighty prescribedHijaabfor the woman, and commanded
her to adhere to it, He wanted her to be a well-guarded jewel and a
concealed pearl, kept far from playful hands, and screened from the
poisonous arrows )of strangers' eyes(. She achieves this when she
abides by the Command of her Lord, and observes herHijaab:}That is
more suitable that they will be known and not be abused.{]Quran 33:59[
When our women from among the righteous predecessors understood
thatHijaabis an obligation from Allaah The Almighty on them, and
consequently, they adhered to it, goodness emerged in the form of
illumination on the foreheads of the generation brought up at their
hands. How excellent were those women as righteous daughters,
sincere sisters, honorable wives guarding )their chastity(, and
nursing mothers! Consequently, at that time, there was not much
deviation in society. But today, when the women abstain from following
the commands of Allaah The Almighty in all the affairs of life, the
result is the outbreak in our societies of adultery, sexual
perversion, rape, violation of honor even against children, increasing
number of spinsters and divorce cases. On the other hand, the great
effect ofHijaabon communities is not hidden, as regards the
maintenance of honor, self-reassurance, chastity and the elevation of
man to higher purposes.
The woman'sHijaabis her honor, dignity and freedom, and with these she
is liberated from servitude to anyone )or anything( other than Allaah
The Almighty; it means freedom from the servitude to the body, the
self, the restrictions of fashion, the )futile( traditions of the
community and the pressure applied by the West.
How Satan Misleads Servants by Stripping Them of Their Clothing
Consider the Statement of Allaah The Almighty )what means(:}O children
of Adam, let not Satan tempt you as he removed your parents from
Paradise, stripping them of their clothing to show them their private
parts{]Quran 7:27[ It shows that Satan started his mischief on earth
by misleading servants and stripping them of their clothing, and
disclosing their private parts. Indeed, he did not ask them to do so
from the beginning, for he knows with certainty that such a request
would be rejected. But, he made his speech alluring to them, and paved
the way for it, as told by Allaah The Almighty )what means(:}But Satan
whispered to them to make apparent to them that which was concealed
from them of their private parts. He said, "Your Lord did not forbid
you this tree except that you become angels or become of the
immortal." And he swore ]by Allaah[ to them, "Indeed, I am to you from
among the sincere advisors."{]Quran 7:20-21[ He claimed to have pity
and sympathy for them, and pretended that he was just an adviser to
them as he intended nothing but their benefit, and took an oath
regarding that. Thus, they opposed the Command of Allaah The Almighty
which led to their being driven out of Paradise, and sent down to this
earth.
The enemies of this religion realize the danger ofHijaab, as it
obstructs their plans of neutralizing the effect of Islam upon the
Muslim world. Therefore, they do their best to remove it and replace
it with unlawful exposure. In order to achieve this goal, they make
their speech about it alluring )to women(. They do not call directly
for women to remove it, but they do so indirectly in the name of
progress and civilization, personal freedom, and equality between men
and women.
Hijaab: Concepts and Morals
According to 'Abdullaah Al-Huthayl,
Anyone who ponders on the history of the shocks that the West directed
against the Muslims, will find that removing the Hijaab has been one
of their top priorities for which they exerted all possible efforts,
making it the basis for destroying every Islamic community. This has
been done to the extent that one of them stated that by no means would
the East be set aright unless Hijaab is removed from the woman's face
and instead, placed over the Quran. In this way, they succeeded in
many of their schemes after long years of planning.
The more one looks at the state of communities, the more one realizes
that the Hijaab is confronting a war from poisonous hands in the name
of progress and civilization, under the pretext that it restrains the
woman and subjects her to humiliation. One of them dared to address
the Muslim woman saying: "Tear that veil, and throw it away. Tear it!
What evil you are doing? What darkness you are in? What humiliation
are you in? What grave you are in? Destroy it! Destroy the terror
violently without hesitation! Destroy the silence and say and express
your wishes as you like! Destroy the prison…!"
Thus, the woman has been driven by the allurement of speech behind
such claims, and has removed her honor with her own hands, and become
a plaything. However, the Muslim woman who sticks to the command of
her Lord, repulses all the hands that stretch to remove herHijaabfrom
her and unlawfully expose her face,proves competently that
herHijaabnever impedes her from being active in society, taking and
giving. She, all perfect praise be to Allaah The Almighty, is present
in all fields, areas and places: as a physician, an engineer, a
university professor, a lawyer...
According to the Islamic concept, the woman has a pioneering role in
the formation and advancement of society. HerHijaabis not merely a set
of clothes, rather, it is a set of concepts and morals. It is an act
of worship, of higher thought, culture and civilization; and these are
the real standards of evaluating women.
Dought & clear, - She swore that she would not eat from theirwealth unless they stopped dealing with bonds concerning which the scholars differed.- visit-http://aydnajimudeen.blogspot.com
called (national cheques) and are saying that it is halal. So I
started using them as well as my family did. Some time after this some
scholars (including the mufti of one of the emirates) said it includes
Islamic restriction and they informed the Islamic bank about them but
the bank did not fully investigate.
So now these cheques are disagreed upon some say it is halal while
others say it is haram. When I knew this I told my family that I want
to withdraw from such transactions and I have already withdrawn
Alhamdulillah. I advised my family to withdraw theirs but they did not
respond to me. I swore that I would not even drink a cup of water if
they win any extra amount and I repeated my oath in different
occasions, not at the same time. What shall I do? How shall I expiate?
Is it permissible for me to eat from what is made of this money? I
really do not want to even drink water which is bought by this money,
what shall I do? Please answer me. I am a girl and I cannot live
alone.
Praise be to Allaah.
Firstly:
The one who wants to engage in some transaction with a company or
anyone else must know the rulings on that, and find out whether it is
Islamically acceptable, either by researching it himself or asking the
scholars, as Allaah says (interpretation of the meaning):"So ask of
those who know the Scripture, if you know not" [al-Nahl 16:43].
If you subscribed to these bonds following a fatwa issued by a
trustworthy scholar which said that they are permissible, then there
is no sin on you.
If a person is sure that they are haraam, then it is not permissible
for him to subscribe to them. If a person subscribes to them then
finds out that they are haraam, then he must get out of it, and there
is no sin on him for what happened in the past.
You have done well to get out of it and withdraw your money. This is
safer and better.
Secondly:
If your family do not think that they are haraam, then they do not
have to get rid of these bonds, because they followed the fatwa of one
who said they are permissible. If they are not qualified to know the
difference and determine what is more correct, and they rely on
following a scholar whom they trust, there is no blame on them.
Thirdly:
It is permissible for you to eat and drink food and drink offered to
you by your family, because their wealth is mixed, and because wealth
that is haraam because of the manner in which it is acquired is haraam
only for the one who acquires it and not others who take it from him
by permissible means. See the answer to question no. 45018.
With regard to your oath, if you wish you may adhere to it, and not
benefit from anything that results from the profits of these bonds,
whilst benefiting from their other wealth, or if you wish you may
offer expiation for breaking your oath.
You only have to offer expiation once, because the one who swears
repeated oaths concerning the same thing only has to offer expiation
once in the event of breaking the oath. And Allaah knows best.
Dought & clear, - Bad deeds may erase good deeds.- visit-http://aydnajimudeen.blogspot.com
them and cause them to be erased from the record of deeds?.
Praise be to Allaah.
Firstly:
One of the basic principles among Ahl al-Sunnah wa'l-Jamaa'ah is that
good deeds are not accepted if they are accompanied by kufr, and that
nothing cancels out all good deeds except kufr.
This is indicated by the verse in which Allaah says (interpretation of
the meaning):
"Say: Spend (in Allaah's Cause) willingly or unwillingly, it will not
be accepted from you. Verily, you are ever a people who are Faasiqoon
(rebellious, disobedient to Allaah)."
54. And nothing prevents their contributions from being accepted from
them except that they disbelieved in Allaah and in His Messenger
(Muhammad), and that they came not to As-Salaah (the prayer) except in
a lazy state, and that they offer not contributions but unwillingly"
[al-Tawbah 9:53-54]
Ibn Taymiyah (may Allaah have mercy on him) said:
Nothing cancels out good deeds except kufr, because the one who dies
as a believer will inevitably enter Paradise, and he will be brought
out of Hell if he does enter it, but if all his good deeds are
cancelled out, he will never enter Paradise. Good deeds can only be
cancelled out by that which is their opposite, and nothing can be the
opposite of all good deeds except kufr. This is well known from the
principles of Sunnah. End quote.Al-Saarim al-Maslool(p. 55)
The followers of innovation, such as the Khawaarij, Mu'tazilah and
Murji'ah differed. The Khawaarij and Mu'tazilah went to extremes and
said that major sins erase and cancel out all good deeds and acts of
worship. In contrast the Murji'ah said that the good deed of faith
cancels out all bad deeds.
Secondly:
Once it is understood that nothing can cancel out all good deeds
except that which cancels out faith altogether, namely kufr, then can
some sins cancel out and erase some good deeds?
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
inMajmoo' al-Fataawa(10/638):
If bad deeds do not cancel out all good deeds, can they cancel out a
proportional amount of them, or can some good deeds be erased by sin
that is less than kufr?
There are two views among those who claim adherence to the Sunnah,
some who deny that and some who affirm it. End quote.
The first view is that bad deeds do not cancel out good deeds, rather
good deeds are the ones that cancel out bad deeds, by the grace and
bounty and kindness of Allaah.
Al-Qurtubi (may Allaah have mercy on him) said inal-Jaami' li Ahkaam
al-Qur'aan(3/295):
The correct 'aqeedah is that bad deeds do not cancel out good deeds. End quote.
The second view is that sins and innovations may cancel out the reward
for good deeds as a form of punishment. Shaykh al-Islam Ibn Taymiyah
attributed this view to the majority of Ahl al-Sunnah. SeeMajmoo'
al-Fataawa(10/322).
This was also the view favoured by Shaykh al-Islam and his student Ibn
al-Qayyim. He said inMadaarij al-Saalikeen(1/278):
Ahmad stated that in one report and said: A person should get married
if he fears for himself; he should borrow money and get married, lest
he fall into haraam actions which would cancel out his good deeds. End
quote.
Imam al-Bukhaari (may Allaah have mercy on him) said inKitaab
al-Eemaan(the Book of Faith) in his Saheeh:
Chapter: Fear of the believer inadvertently cancelling out his good
deeds. Ibraaheem al-Taymi (may Allaah have mercy on him) said: When I
compare my words with my deeds, I am afraid that my deeds belie my
words. Ibn Abi Mulaykah said: I met thirty of the companions of the
Prophet(peace and blessings of Allaah be upon him) all of whom feared
that they might be guilty of hypocrisy, and not one of them said that
his faith was like that of Jibreel and Mika'eel. It was narrated from
al-Hasan: No one fears it (hypocrisy) but a believer and no one feels
safe from it but a hypocrite. And one should be afraid of persisting
in hypocrisy and sin without repenting, because Allaah says
(interpretation of the meaning):"and [they] do not persist in what
(wrong) they have done, while they know" [Aal 'Imraan 3:135].
Imam Muslim also entitled a chapter: The believer's fear of his good
deeds being cancelled out.
Imam Ibn Rajab (may Allaah have mercy on him) said:
Al-Bukhaari's title for this chapter is suited to what is mentioned in
it of good deeds being cancelled out by some sins, as Allaah says
(interpretation of the meaning):
"O you who believe! Raise not your voices above the voice of the
Prophet, nor speak aloud to him in talk as you speak aloud to one
another, lest your deeds should be rendered fruitless while you
perceive not"
[al-Hujuraat 49:2]
Imam Ahmad said: Al-Hasan ibn Moosa said: Hammad ibn Salamah narrated
from Habeeb ibn al-Shaheed, that al-Hasan said: These people do not
think that some deeds can cancel out others, but Allaah says
(interpretation of the meaning):
"O you who believe! Raise not your voices …, lest your deeds should be
rendered fruitless while you perceive not"
[al-Hujuraat 49:2]
This is also indicated by the verses in which Allaah says
(interpretation of the meaning):
"O you who believe! Do not render in vain your Sadaqah (charity) by
reminders of your generosity or by injury, like him who spends his
wealth to be seen of men, and he does not believe in Allaah, nor in
the Last Day. His likeness is the likeness of a smooth rock on which
is a little dust; on it falls heavy rain which leaves it bare. They
are not able to do anything with what they have earned. And Allaah
does not guide the disbelieving people"
[al-Baqarah 2:264]
"Would any of you wish to have a garden with date palms and vines,
with rivers flowing underneath, and all kinds of fruits for him
therein, while he is stricken with old age, and his children are weak
(not able to look after themselves), then it is struck with a fiery
whirlwind, so that it is burnt? Thus does Allaah make clear His Ayaat
(proofs, evidences, verses) to you that you may give thought"
[al-Baqarah 2:266]
InSaheeh al-Bukhaariit is narrated that 'Umar asked the people about
it and they said: Allaah knows best. Ibn 'Abbaas said: The verse gives
a likeness of deeds. 'Umar said: What deeds? Ibn 'Abbaas said: Deeds.
'Umar said: A rich man may strive in obedience of Allaah, then Allaah
sends the shaytaan to him and he commits sins until they drown out his
good deeds.
'Ata' al-Khursaani said: This is a man whose deeds end with shirk or a
major sin, so all his good deeds are cancelled out.
It is narrated in a saheeh report that the Prophet(peace and blessings
of Allaah be upon him) said: "Whoever does not pray 'Asr, his deeds
are cancelled out." Narrated by al-Bukhaari (553).
It also says inal-Saheehthat a man said: By Allaah, Allaah will not
forgive So and so. Allaah said: 'Who is the one who swore by Me that I
will not forgive So and so? I have forgiven So and so and I have
cancelled out your good deeds. Muslim (2621).
'Aa'ishah (may Allaah be pleased with her) said: Tell Zayd that his
jihad with the Messenger of Allaah (S) will be cancelled out unless he
repents. Narrated by al-Daaraqutni (3/52) and al-Bayhaqi (5/330)
This indicates that some bad deeds cancel out some good deeds, but
they may be restored if one repents.
Ibn Abi Haatim narrated in hisTafseerfrom Abu Ja'far, from al-Rabee'
ibn Anas, that Abu'l-Aaliyah said: The companions of the Messenger of
Allaah(peace and blessings of Allaah be upon him) thought that no sin
could do harm if one was sincere and that no good deed was of any
avail if one associates others with Allaah. Then Allaah revealed the
words (interpretation of the meaning):
"O you who believe! Obey Allaah, and obey the Messenger (Muhammad) and
render not vain your deeds"
[Muhammad 47:33]
Then they began to fear major sins after they found out that they may
cancel out good deeds.
It was narrated from al-Hasan that he said concerning the words "and
render not vain your deeds" i.e., by committing sins. It was narrated
from Ma'mar from al-Zuhri concerning the words "and render not vain
your deeds" i.e., by committing major sins.
It was narrated that Qataadah said concerning this verse: Whoever
among you can avoid rendering vain his righteous deeds by doing bad
deeds, let him do so, and there is no strength except with Allaah.
Good cancels out evil, and evil cancels out good, and what matters is
one's final deeds.
Ibn Rajab (may Allaah have mercy on him) said: There are very many
reports from the salaf about good deeds being cancelled out by major
sins, and it would take too long to list them all. Hudhayfah said:
Slandering a chaste innocent woman cancels out the good deeds of a
hundred years.
It was narrated that 'Ata' said: A man may say a word in anger that
destroys the good deeds of sixty or seventy years.
Imam Ahmad said, according to the report of al-Fadl ibn Ziyaad: No one
of you can be sure that he will not steal a glance that will cancel
out his good deeds.
As for those who say that the view that good deeds may be cancelled
out by bad deeds is the view of the Khawaarij and Mu'tazilah, this is
a false view, and the views of the righteous salaf do not agree with
that. Yes, the Khawaarij and Mu'tazilah said that faith is cancelled
out by major sins and that major sin dooms one to spend eternity in
Hell, but this is a false view which was held by them alone.Sharh
Kitaab al-Eemaan min Saheeh al-Bukhaari(206-210).
Ibn al-Qayyim said: The things that cancel out or spoil good deeds are
too many to count. It is not the deeds that count, rather it is the
protection of one's good deeds from that which may spoil them or
cancel them out.Al-Waabil al-Sayyib(18).
And Allaah knows best.
Dought & clear, - He is not sure whether he uttered the shahaadatayn, two yearsafter he became Muslim.- visit-http://aydnajimudeen.blogspot.com
he cannot remember whether he uttered the shahaadatayn (twin
declaration of faith). He prays and fasts and strives to follow the
religion as much as he can .
Praise be to Allaah.
Firstly:
We praise Allaah for having guided our brother to Islam, and we ask
Him, may He be glorified and exalted, to make him steadfast,
strengthen his faith and increase his worship.
Secondly:
If this brother is doubting that he uttered the shahaadatayn after two
years of fasting, praying and striving to follow the religion as much
as he can, this is undoubtedly waswaas (whispers) from the shaytaan
who wants to upset him and make him feel anxious and worried. What is
definite is that this brother has repeated the shahaadatayn during
this lengthy period time after time. Has he not been repeating the
adhaan after the muezzin all this time? Has he not said sometimesLaa
ilaaha ill-Allaah Muhammad Rasool Allaah? Does he not pray? For in the
tashahhud during the prayer he says: I bear witness that there is no
god but Allaah and I bear witness that Muhammad is the Messenger of
Allaah.
Moreover the fact that he prays is regarded as entering into Islam.
Hence the scholars said of the kaafir: If he prays then he is a Muslim
according to the rules, i.e., he is judged to be a Muslim even if he
does not utter the shahaadatayn.
See:al-Sharh al-Mumti'(2/12) andal-Mawsoo'ah al-Fiqhiyyah(4/272).
This is also indicated by the report narrated by al-Bukhaari (391)
from Anas ibn Maalik (may Allaah be pleased with him) who said: The
Messenger of Allaah(peace and blessings of Allaah be upon him) said:
"Whoever prays as we pray and faces the same qiblah (direction of
prayer) that we face and eats meat slaughtered by us, he is the
Muslim."
We should beware of waswaas which befalls some people and makes them
confused as to whether they said or did something or not, because
waswaas is a sickness, and the remedy for it is dhikr (remembering
Allaah) and not paying any attention to it.
And Allaah knows best.
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