Showing posts with label women. Show all posts
Showing posts with label women. Show all posts
Does islam allow a woman to join politics?
Answer:
Allah Says in the Quran: …..Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard (their chastity, their husband’s property and honor, etc.)QURAN[4:34]Narrated by Abu Hurayrah When Allah's Messenger (saws) was asked which woman was best, he (saws) replied, "The one who pleases (her husband) when he looks at her, obeys him when he gives a (lawful) command, and does not go against his wishes regarding her person or property by doing anything of which he disapproves." TIRMIDHI[3272]
Islam does not prohibit a woman from entering the field of ‘politics’ if she wishes to do so, provided she does not compromise or neglect the obligatory duties and responsibilities which Islam has laid upon her. And Allah alone knows the best LIKE US ON FACEBOOK
Can a women cut/shave/pull her unwanted hairs from face?
Answer:
Allah says in the Quran:"And whatever the Messenger gives you, take it, and whatever he forbids you, leave it. And fear Allah: truly Allah is severe in punishment. " [Qur'an 59:7]
Prophit mohammad(pbuh) said:
Narrated 'Abdullah: Allah has cursed those women who practise tattooing and those who get themselves tattooed, and those who remove their face hairs, and those who create a space between their teeth artificially to look beautiful, and such women as change the features created by Allah. Why then should I not curse those whom the Prophet has cursed? And that is in Allah's Book. i.e. His Saying: 'And what the Apostle gives you take it and what he forbids you abstain (from it).' (59.7) SAHIH AL-BUKHARI[Volume 7, Book 72, Number 815]
The scholars of the Islamic world are in opinion that the above Hadith might be referencing that Prophet Mohammad (pbuh) has forbidden the believing women to remove the hairs from eyebrow or to widen the gape between eyebrows or shaping eyebrows.
Narrated Abdullah ibn Abbas: The Prophet (peace_be_upon_him) said: Shaving is not a duty laid on women; only clipping the hair is incumbent on them. SUNAN ABU-DAWUD[Book 10, Number 1979]
Narrated Abu Huraira : I heard the Prophet saying. "Five practices are characteristics of the Fitra: circumcision, shaving the pubic hair, cutting the moustaches short, clipping the nails, and depilating the hair of the armpits." SAHIH AL-BUKHARI[Volume 7, Book 72, Number 779]
The messenger of Allah (saws) said that Allah has cursed the women who plucks or removes hair from their eyebrows. There is no harm if a women removes/cuts/plucks the hair with out shaving which grows on their chin or above their lips. And Allah Knows The Best. LIKE US ON FACEBOOK
What is Hadith Qudsi?
Answer:
Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty."A Sacred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the messenger of Allah (PBUH). It is that which Allah the Almighty has communicated to His Prophet through revelation or in dream, and he, peace be upon him, has communicated it in his own words. Thus Qur'an is superior to it because, besides being revealed, it is His wording." LIKE US ON FACEBOOK
Are womens in MENSES allowed to pray(i,e offer salat)?
Answer:
In Islam the woman’s are not allowed to continue their prayers when they are in menses. the hadith below witness to this.Narrated 'Aisha: The Prophet said to me, "Give up the prayer when your menses begin and when it has finished, wash the blood off your body (take a bath) and start praying." SAHIH AL-BUKHARI [Volume 1, Book 6, Number 327]
Narrated Maimuna: (the wife of the Prophet) During my menses, I never prayed, but used to sit on the mat beside the mosque of Allah's Apostle. He used to offer the prayer on his sheet and in prostration some of his clothes used to touch me." SAHIH AL-BUKHARI [Volume 1, Book 6, Number 329]
Mu'adha reported: A woman asked 'A'isha: Should one amongst us complete prayers abandoned during the period of menses? 'A'isha said: Are you a Haruriya? When any one of us during the time of the Messenger of Allah (may peace be upon him) was in her menses (and abandoned prayer) she was not required to complete them. SAHIH MUSLIM [Book 003,Chapter 14, Number 0660] LIKE US ON FACEBOOK
Is bathing obligatory(compulsory) for a woman after experiencing orgasm(climax of sexual excitement) in dream?
Answer:
when we study the sahih hadith we come to know that prophit mohammad(pboh) has made it obligatory(compulsory) for a woman to have bath when she experiences the orgasm in a dream, it is mentioned in the hadith below:Anas b. Malik reported: Umm Sulaim who was the grandmother of Ishaq came to the Messenger of Allah (may peace be upon him) in the presence of 'A'isha and said to him: Messenger of Allah, in case of woman sees what a man sees in dream and she experiences in dream what a man experiences (i. e. experiences orgasm)? Upon this 'A'isha remarked: O Umm Sulaim, you brought humiliation to women;may your right hand be covered with dust. He (the Holy Prophet) said to 'A'isha: Let your hand be covered with dust, and (addressing Umm Sulaim) said: Well, O Umm Sulaim, she should take a bath if she sees that (i. e. she experiences orgasm in dream).SAHIH MUSLIM [Chapter 6,Book 003, Number 607]
Anas b. Malik reported that Umm Sulaim narrated it that she asked the Apostle of Allah (may peace be upon him) about a woman who sees in a dream what a man sees (sexual dream). The Messenger of Allah (may peace be upon bi m) said: In case a woman sees that, she must take a bath. Umm Sulaim said: I was bashful on account of that and said: Does it happen? Upon this the Apostle of Allah (may peace be upon him) said: Yes (it does happen), otherwise how can (a child) resemble her? Man's discharge (i. e. sperm) is thick and white and the discharge of woman is thin and yellow; so the resemblance comes from the one whose genes prevail or dominate.SAHIH MUSLIM [Chapter 6,Book 003, Number 0608]
Anas b. Malik reported: A woman asked the Messenger of Allah (way peace be upon him) about a woman who sees in her dream what a man sees in his dream (sexual dream). He (the Holy Prophet) said: If she experiences what a man experiences, she should take a bath.SAHIH MUSLIM [Chapter 6,Book 003, Number 0609]
Umm Salama reported: Umm Sulaim went to the Apostle of Allah (may peace be upon him) and said: Apostle of Allah, Allah is not ashamed of the truth. Is bathing necessary for a woman when she has a sexual dream? Upon this the Messenger of Allah (may peace be upon him) said: Yes, when she sees the liquid (vaginal secretion). Umm Salama said: Messenger of Allah, does a woman have sexual dream? He (the Holy Prophet) said: Let your hand be covered with dust, in what way does her child resemble her? SAHIH MUSLIM [Chapter 6,Book 003, Number 0610]
It is reported on the authority of 'A'isha that a woman came to the Messenger of Allah (may peace be upon him) and inquired: Should a woman wash herself when she sees a sexual dream and sees (the marks) of liquid? He (the Holy Prophet) said: Yes. 'A'isha said to her: May your hand be covered with dust and injured. She narrated: The Messenger of Allah (may peace be upon him) said: Leave her alone. In what way does the child resemble her but for the fact that when the genes contributed by woman prevail upon those of man, the child resembles the maternal family, and when the genes of man prevail upon those of woman the child resembles the paternal family.SAHIH MUSLIM [Chapter 6,Book 003, Number 0613]
Why are women not allowed in the mosque?
Answer:
1. There is not a single verse in the Qur’an, which prohibits ladies from entering mosques. There is not a single authen¬tic Hadith which I am aware of which states that the Prophet (pbuh) prevented or forbade women from going to mosques. There is only one Hadith, which perhaps could have been misunderstood to mean that women should not go to the mosque. That Hadith is as follows:Abdullah Bin Mas’ud reported the Prophet (pbuh) as saying: It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house. [Sunan Abu Dawood Vol.1 Chapter 204 Hadith No.570]
If you base your conclusion only on this single Hadith, then you may wrongly conclude that it is not advisable or preferable for women to go to the mosque. However, your conclusion cannot be based only on one Hadith neglecting or ignoring all the other Ahadith. The context of the Hadith is also very important. The Prophet (pbuh) said that if a person prays in the mosque he gets 27 times more blessings (Sawab). Some women argued that they had infants at home and other household work and therefore could not go to the mosque. Thus, the men would have a greater advantage than women for receiving such blessings. It is then that the Prophet (pbuh) said the above Hadith. Hence, the conclusion is that in situations where women have infants and household work, which too is an important duty that cannot be neglected, women would not be deprived of the sawaab (blessings) if they pray in their own homes.
2. There are several Ahadith which prove that both men and women used to go to the mosques during the life of the prophet (pbuh):
(i) The Prophet (pbuh) said, ‘Do not prevent the female servants of Allah from going to the mosque of Allah.’ [Sahih Muslim Vol.1 Chapter 177 Hadith No.886]
(ii) And husbands were specifically told by him, “If the wife of any one of you asks permission (to go to the mosque) do not forbid her.” (Sahih Bukhari Volume 1, Book of Salaah, Chapter 80, Hadith No. 832)
(iii) From the time the Prophet (pbuh) entered Madinah, after Hijra, till his demise, he never prevented women from entering the mosque.
(iv) During the time of the Prophet (pbuh), women not only went to the mosques for prayer but also for religious education and liter¬ary discussions as the mosque was the centre of community. Several Ahadith tell us that the Prophet (pbuh) addressed people in the mosque, and the audience consisted of both Muslim men and women. Women many a times asked questions to the Prophet (pbuh) in the mosque.
(v) During the Prophet’s (pbuh) time, mosques had separate entrances for ladies. Women filled the mosques from behind while men had sepa¬rate entrances and filled the mosques from the front. In between the two sections were children.
(vi) It is reported by Abu Hurairah that the Prophet (Pbuh) said: “The best rows for men are the first rows, and the worst ones are the last. The best rows for women are the last ones, and the worst ones for them are the first.” [Sahih Muslim Vol.1 Chapter 175 Hadith No.881)
3. Islam permits women to pray in mosques. Ladies should have separate and equal facilities. Islam does not permit the inter¬mingling of sexes. Otherwise, there will be a similar scene in mosques like other places of worship where some people even come for ‘bird-watching’ and eve teasing.
4. In recent times, women are not allowed in mosques in a few countries especially in India and its neighbouring countries. Otherwise, in most of the other countries, women are allowed in mosques. Women are allowed in mosques in Saudi Arabia, in U.A.E; in Egypt, in U.S.A; in the U.K and in Singapore. Women are also allowed in the sacred mosques, Masjid-e-Haram in Makkah and in Masjid-e-Nabawi in Madinah. Allahamdulillah, the trend is now changing in India. We have several mosques in India and a few in Mumbai in which women come to pray in mosques (masaajid). LIKE US ON FACEBOOK
Is it allowed for a wife to address her husband by his name, as our previous generation didn’t do so?
Question:
Is it allowed for a wife to address her husband by his name, as our previous generation didn’t do so?Answer:
Everything that the previous generations (our ancestors) have done may not necessarily be right, likewise everything they have done may not necessarily be wrong. Therefore whatever they did would not be exemplary for us unless and until verified with due analysis in the light of the Qur'an and the Sunnah.With regards to calling one’s husband by his name, the act of doing so is a sheer cultural act. Any cultural act is permissible as long as it is in accordance with the Islamic Shari’ah and doesn’t break any of its rules. On the other hand, if any cultural act conflicts with the Islamic Shari’ah or breaks any of its rules, it is prohibited. Another aspect that also needs to be taken into consideration is that many a times certain acts are considered to be appropriate in one culture while similar acts are considered to be inappropriate in another culture.
If we browse through the Seerah of the Prophet (pbuh), we come across instances such as the following:
Narrated 'Aisha (ra)
That Allah's Messenger said to her, "I know when you are pleased with me or angry with me." I said, "When do you know that?" He said, "When you are pleased with me, you say, 'No, by the Lord of Muhammad,' but when you are angry with me, then you say, 'No, by the Lord of Abraham.' "Thereupon I said, "Yes (you are right), but by Allah, O Allah's Messenger, I leave nothing but your name." (Sahih Bukhari, vol. 7, hadith no. 155) In the hadith quoted above, we realize that Aisha (ra), the wife of the Prophet (pbuh) used to take the name of the Prophet (pbuh) in his presence, which further substantiates that it is not un-Islamic to take the husband’s name in his presence.Another practice that was and still is prevalent amongst the Arabs is to call the husband by adding father to the name of their child, i.e. ‘Abu followed by their child’s name’. Several evidences can be given from the Seerah of the companions of the Prophet (pbuh). For instance, Umm Sulaima used to address her husband as ‘Abu Talha’ (Sahih Muslim, vol. 4, hadith no. 6013).
Although the act of calling the husband by his name does not break any of the rules of Islamic Shari'ah yet if the intention of the wife behind doing so is to belittle her husband, then it is advisable for her not to do so. But if the husband permits her to call him by his name and the intention of the wife too is not to belittle the husband then there is no harm in doing so. However, if the act displeases the husband, regardless of the intention of the wife, then it would be advisable for her not to address him by his name, not because it is prohibited in Islam but because it displeases the husband and the wife should avoid displeasing the husband as far as possible. (The husband too should avoid displeasing his wife). And Allah knows the best.
Is a Muslim woman permitted to go out for a job...
Question:
Is a Muslim woman permitted to go out for a job (organization belongs to Muslims with all women staff) even if her husband can support the family well? What does Islam say about it? In this case the main reason why this woman wants to join this organization is to keep her busy and to mould herself completely in an Islamic environment.Answer:
In Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Before a woman is married it is the duty of the father or brother to look after the lodging, boarding, clothing and other financial requirements of the woman. After she is married it is the duty of the husband or the son. Islam holds the man financially responsible for fulfilling the needs of his family.In this case, the husband is financially capable enough to support the family. Nevertheless the woman wants to work voluntarily, not primarily for money, but to mould herself in an Islamic environment by joining a Muslim organization (which presumably follows the tenets of Islam) that has all women staff. It is advisable for her to seek her husband’s permission before taking the job. The husband may as well see to it that he understands the intention, objective and purpose of his wife behind taking this job. However, in case the husband does not permit her, then she may very well try to establish an Islamic environment at her husband’s place itself by cultivating friendships with good Muslim women in her neighbourhood and surrounding, learning and educating the morals and virtues of Islam. And Allah knows the best.
Are Menstruating Women Permitted to Recite or Touch the Qur'an?
Question:
Are menstruating women permitted to recite Surah Fatiha, Ikhlaas, Falak, Nas and Ayatul Kursi at night before going to sleep? Can menstruating women touch and read the Qur'an? Does this word in the Qur'an 'Mutahhareen' (none can touch except those who are clean) relate to the Qur'an or to the Tablet Preserved (Lauh-a-Mehfuz) ? Is one allowed to touch Qur'an without wudhu ? Please explain with reference to Hadith.Answer:
The Glorious Qur'an says :
"That this is indeed a Qur'an most honorable in a book well guarded which none shall touch but those who are clean : A Revelation from the Lord of the Worlds." (Surah Al-Waqi'a, 56:77-80) The Kitabim Maknoon mentioned in the above mentioned verse does not refer to the holy Qur'an in the book form, which we have, and the word Mutahhareen does not merely refer to cleanliness of the body. Kitabim Maknoon means a book well guarded or a protected book. This word refers to Lauh-e-Mahfooz in heaven, which is also mentioned in the following verse "Nay this is a Glorious Qur'an (Inscribed) in a Tablet Preserved!" (Surah Al-Buruj, 85:21 & 22) Mutahhareen does not refer to mere body cleanliness but also refers to those who do not have any uncleanliness or impurity like sin and evil, thus referring to the angels. According to the commentary of Tabari, Mutahhareen means the angels. According to Ibne Hazam, who has discussed the subject in detail, there are no pre-requisites or conditions for touching the Qur'an. Although all the scholars, of all different schools of thought, agree upon it without any difference of opinion that it is preferable to be in wudhu before touching the Qur'an, however, according to Ibne Hazam there is not a single verse of the Qur'an or the authentic hadith saying that being in wudhu is compulsory. Ibne Abbas, Sho'bi, Zahhaq, Zaid bin Ali, Muayyid Billaah, Dawood, Ibne Hazam and Hammad bin Sulaiman are of the opinion that Qur'an can be touched without performing wudhu. (Fiqh-us-Sunnah, As Saiyid Saabiq, 1.52) Regarding the hadith of Muwatta Malik which is often quoted by certain scholars to back up their claims that one should be in wudhu before touching the Qur'an, this hadith narration besides being Mursal, has the Arabic word Taahirun in it, which according to Ibne Katheer, Zamakhshari & others, does not necessarily mean being with wudhu but simply means 'pure', that is, one should not be in ceremonial impurity or menstruation. Scholars of different schools of thought differ on the issue of whether one should compulsorily be in a state of wudhu while touching the Qur'an. According to Hanafi school of thought, one cannot touch the Qur'an without wudhu, but if one uses a piece of cloth or sheet then he can touch it. Some Hanafi Scholars insist that the cover of the Qur'an itself serves as a covering sheet or cloth, while the others believe that one can touch the Qur'an but not the Arabic text within the Qur'an. Amongst the Shafia scholars, some say that one cannot touch the Qur'an without wudhu, despite using covering sheet. Malikis too believe in some what the same. However, they allow touching the Qur'an without wudhu for students and teachers of the Qur'an. It is permissible for a menstruating womam to recite the Qur'an without touching it. Similarly, she can very well recite the portions of the Qur'an, which she does regularly, or even the Ahadith of the prophet (pbuh) . However she shouldn't touch the Qur'an with her hands. Ibne Majah narrates a hadith from Abdullah Ibne Umar (R.A.) that a man in a state of ceremonial impurity, and a menstruating lady should not recite anything from the Qur'an, but this hadith is weak. Allama Ibne Hajr and Allama Ibnul Mulaqqin have rated the hadith as weak in their books At-Talkheesal pg. no. 138, hadith no. 183 & Khulasatul Badrul Muneer, vol. 1, pg. no. 60, hadith no. 170, respectively. However, if a menstruating woman, or a woman with postpartum impurity, wishes to read the Qur'an, then she may use some sheet or cloth while touching the Qur'an so that her hands do not have direct contact with the Qur'an. According to Maliki school of thought, while doing hifz of the Qur'an, a man in spite of being in ceremonial impurity or a woman in her menstruation, can touch the Qur'an so that they do not forget the portions of the Qur'an memorised by them. And Allah knows best.