Qur'an Related, - Companions who received our Prophet's (saas) prayers and remained young

Allah says in the Qur'an that our Prophet (saas) was very attached to the believers: "A Messenger has come to you from among yourselves. Your suffering is distressing to him, he is deeply concerned for you, and he is gentle and merciful to the believers" (Surat al-Tawba: 128). In the hadiths, he made many recommendations about their health, security, and faith, all the while approaching them with mercy and compassion. One result of this love and attachment was that he prayed for many things on their behalf. Allah states in the Qur'an:
… pray for them. Your prayers bring relief to them. Allah is All-Hearing, All-Knowing. (Surat al-Tawba: 103)
Thus, his prayers for believers brought them rest and peace of mind. Similarly, the hadiths say that he prayed for long life for his Companions and that these prayers were answered. Some of these Companions are mentioned by name:
Ibn Abi Shaybah related from Abu Nu`aym and Ibn al-Asakir: He caused the Prophet to drink milk. The Prophet prayed to Him: "O Allah, may He make the most of his youth." 36
Other hadiths mention how his prayers made some of the Companions continue to look young even when they were quite old. Those Companions for whom he prayed for long lives lived for 100 years. 37 He stroked the head of another Companion and prayed: "O Allah, make him beautiful and make that beauty long-lasting." That Companion's face remained young and handsome until he died. 38






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Qur'an Related, - The Efficacy of Our Prophet's (saas) Prayers

The Lord graced our Prophet (saas) with incomparable blessings. Our Prophet (saas) showed his Companions many miracles, one of which was the efficacy of his prayers.
His prayers for rain were answered
Like all other prophets, our Prophet (saas) had an intimate bond with Allah; he was a sincere servant with deep faith and intense fear of and respect for Allah. The Lord granted his prayers, which enabled his Companions and others around him to witness miracles. For example, Sahih Bukhari and Sahih Muslim relate the following from Anas (ra):
A man entered the mosque on Friday while the Prophet was addressing the people. The man said: "O Messenger of Allah, our wealth has been destroyed and we have no transport to the market place. Pray for rain for us." The Prophet raised his hands and said: "O Allah, give us rain. O Allah, give us rain. O Allah, give us rain." By Allah, at that time there were no clouds in the sky and there was no house or building between us and the mountain. From behind the mountain came a cloud looking like a shield. By the time it reached the middle of the sky, it burst and started to rain. 32
Here are some other relevant hadiths:
Narrated Sharik bin 'Abdullah bin Abi Namir:
I heard Anas ibn Malik say: "One Friday a person entered the main mosque through the gate facing the pulpit while the Messenger of Allah was delivering the khutbah. He stood in front of the Messenger of Allah and said: 'O Messenger of Allah , the livestock are dying and the roads are cut off. Please pray to Allah for rain.' Anas added: 'The Messenger of Allah raised both his hands and said: "O Allah, bless us with rain. O Allah, bless us with rain. O Allah, bless us with rain."' Anas added: 'By Allah, we could not see any trace of cloud in the sky and there was no building or house between us and (the mountains of) Sila.' Anas added: 'A heavy cloud like a shield appeared from behind it (i.e., Sila' Mountain). When it came in the middle of the sky, it spread and then rained.'" 33
Yahya related to me from Malik from Sharik ibn Abdullah ibn Abi Namir that Anas ibn Malik said: "A man came to the Messenger of Allah (saas) and said: 'O Messenger of Allah, our animals are dying and our camels are too weak to travel. Please pray to Allah [for us].' The Messenger of Allah (saas) did so, and it rained on us from one jumu`ah to the next." 34
Narrated Anas:
A man entered the mosque on Friday while the Prophet was addressing the people. He said: "O Messenger of Allah, our wealth has been destroyed and we have no transport to the market place. Pray for rain for us." The Prophet raised his hands and said: "O Allah, give us rain. O Allah, give us rain. O Allah, give us rain." By Allah, at that time there were no clouds in the sky and there was no house or building between the mountain and us. From behind the mountain came a cloud looking like a shield. By the time it reached the middle of the sky, it burst and started to rain. 35







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Qur'an Related, - Our Prophet (saas) split the Moon in two

Another miracle occurred when our Prophet (saas) split the Moon in two. Allah mentions this extraordinary event in the Qur'an, and many hadiths tell us about it:
The Hour has drawn near and the Moon has split. If they see a Sign, they turn away, exclaiming: "There is no end to this witchcraft!" They have denied the truth and followed their whims and desires. But everything has its time. (Surat al-Qamar: 1-3)
The splitting of the Moon (wa inshaqqa al-qamar) consists of the words "splitting" and "Moon." "Splitting" comes from the basic Arabic root meaning "to divide, gum, the appearance of a plant after the soil has been ploughed." In this sense, it means "to be divided, to be cut into pieces, to be separated." The Encyclopaedia of Seerah contains a compilation of all of the related hadiths. In summary, they say:
It was an evening on the 14th day of the lunar month, five years before the hijra (immigration) to Madinah. At that time, the new-born Moon was divided in two. One part went toward a hill opposite; the second part in the other direction. It was only a second. Then the two parts of the Moon joined up again. At that time, the Prophet (saas) was in Mina. He addressed those who were there, saying: "Look and witness!" The unbelievers suggested that he had bewitched them, for which reason their eyes had not seen accurately. Others present there said: "Muhammad (saas) could have bewitched us, but not those not here. Wait a little, and let's ask those who come this way if they saw such an occurrence." Those coming from outside agreed that they had witnessed this. (Afzalur Rahman, Encyclopaedia of Seerah, 164.)
This story is included in the works of such great hadith scholars as Imam al-Bukhari, Muslim, al-Tirmidhi, Ahmad ibn Hanbal, Abu Dawud, al-Hakim, al-Bayhaqi, and Abu Nu`aym.25 Some of these hadiths are as follows:
Abdullah ibn Mas`ud (said): We were with the Messenger of Allah at Mina when the Moon was split in two. One part was behind the mountain and the other one was on this side of the mountain. He said to us: "Bear witness to this." 26
Abdullah ibn Mas`ud reported that the Moon was split in two parts during the Messenger of Allah's lifetime. The mountain covered one of its parts and one part of it was above the mountain, and he said: "Bear witness to this." 27
During the lifetime of the Messenger of Allah, the Moon was split in two; one part remained over the mountain, and the other part went beyond the mountain. On that, he said: "Witness this miracle."28
The hadiths state that this miracle occurred in Mecca. They also relate that the Meccans wanted him to perform this miracle:
The people of Mecca asked the Messenger of Allah to show them signs (miracles), and he showed them the splitting of the Moon twice.29
According to the story, the Prophet Muhammad (saas) did as they asked, but they continued to deny the truth of his message and embrace Islam:
If they see a Sign they turn away, saying: "There is no end to this witchcraft!" They have denied the truth and followed their whims and desires. But everything has its time. (Surat al-Qamar: 2-3)
The unbelievers could say nothing in the face of such a great miracle and accused our Prophet (saas) of bewitching them. After they saw the Moon split with their own eyes, they should have realized that he was a true prophet. But because of their arrogance, desires, and passions, they did not accept the Qur'an. This attitude is common among all unbelievers. No matter what miracle they witness, they say:
Our eyesight is befuddled! Or, rather, we have been put under a spell! (Surat al-Hijr: 15)
Bediuzzaman Said Nursi mentions the splitting of the Moon in his The Letters. He relates that many Companions witnessed it and that the unbelievers were rendered totally powerless in the face of this event:
Among his greatest miracles, a certain and mutawatir one, is the splitting of the Moon. This miracle was related through various channels, to the degree of tawatur and by the foremost Companions, among them Ibn Mas`ud, Ibn Abbas, Ibn Umar, Ali, Anas, and Hudhayfa (ra). Moreover, Allah stated in the Qur'an this supreme miracle to the whole world: "The Hour has drawn near and the Moon has split." (Surat al-Qamar: 1).
Even the stubborn unbelievers could not deny this verse; all they could say was: "It is magic!" Thus, even the unbelievers were certain that it had occurred. 30
Bediuzzaman says that one of reasons behind our Prophet's (saas) miracles was to expose the difference between a tyrant like Abu Jahl and a good man like Abu Bakr. In his The Letters, he says:
Miracles take place in order to prove the claim of prophethood and to convince deniers, but not to force them to believe. This miracle was needed to convince those who had already heard of the prophethood of Muhammad. To let it be seen from other parts of the world, or to demonstrate it in an undeniably obvious way, therefore, would have been contrary both to the wisdom of the All-Wise Creator and to the purpose of humanity's function in the universe, which is to open the way for the mind without disabling the free will. If the All-Wise Creator had, in accordance with the whims of materialist philosophers, left the Moon in the same condition for a few hours to show it to the entire world, and if this fact had thereby been recorded by all historians, it would have been treated among other astronomical incidents, without being restricted to the messengership of Muhammad and without being considered a proof of his prophethood. Or, it would have been such an obvious miracle that it would have forced minds to believe and deprived them of free will. As a consequence, coal and diamonds (or Abu Jahl and Abu Bakr) would have been the same and the purpose of humanity's function in the universe would have been lost... 31
Like all other bodies and beings in the universe, the Moon lies in the Lord's power; it can be seen if He wills and how He wills it to be seen. As Allah informs in the Qur'an, whatever He commands to happen happens:
His command when He desires a thing is just to say to it, "Be!" and it is. (Surah Ya Sin: 82)
All this shows that Allah has placed His Messenger, the Prophet Muhammad (saas), above all other human beings; revealed His last holy book to him, and, in His mercy, empowered him to perform miracles to soften people's hearts as a way of bringing them to faith. Some people have embraced Islam to save their lives in the next world; others have lost their eternal life by persisting in their rebellion. The words that Allah spoke to our Prophet (saas) have always turned out to be true.
Footnotes
22. Imam Ahmad, Musnad
23. Ibn Kathir, Tafsir of Qur'an with Hadiths (Istanbul: Cagri Publications, 1996), 9:4623.
24. Ibid., 4615.
25. Ilyas Celebi, Itikadi Açıdan Uzak ve Yakın Gelecekle İlgili Haberler, Kitabevi, Istanbul, March 1996, 161
26. Muslim
27. Muslim
28. Al-Bukhari
29. Muslim
30. Ibid.






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Dought & clear, - Naming animals or giving animals special names that are different from what they are usually called

Is it permissible to name animals?.
Praise be to Allaah.
There is nothing wrong with giving animals appropriate names. Al-Bukhaari (2872) narrated that Anas (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) had a she-camel called al-‘Adba’, that was never beaten in a race.
Al-Bukhaari (2627) and Muslim (2307) narrated that Anas (may Allah be pleased with him) said: There was a disturbance in Madeenah, and the Prophet (blessings and peace of Allah be upon him) borrowed a horse belonging to Abu Talhah that was called al-Mandoob, and rode it. He said: “We have not seen any cause for panic, and we have found it (the horse) to be swift-footed.”
Al-Baghawi (may Allah have mercy on him) said:
This shows that it is permissible to name animals; it was the custom of the Arabs to give animals and weapons names by which they would be known if they were to look for them, apart from ordinary names (nouns).
End quote fromSharh as-Sunnah, 8/222
al-Bukhaari gave this chapter the title: Chapter on Naming Horses and Donkeys.
Then he narrated a number of hadeeths concerning that, such as the hadeeth which says that the Prophet (blessings and peace of Allah be upon him) had a horse that was called al-Laheef (2855), and he had a donkey that was called ‘Ufayr (2865).
Al-Muhallab said: The fiqh concerning this matter is that it is permissible to give names to animals other than what they are usually called.
End quote fromSharh Saheeh al-Bukhaari, 5/60
Abu’d-Darda’ had a camel called Damoon. Narrated by Ibn al-Mubaarak inaz-Zuhd, 1173
Abu Qataadah had a horse called al-Jaraadah. Narrated by al-Bukhaari, 2854
Al-Manaawi said, after mentioning some of the reports that were narrated concerning this matter:
This shows that it is acceptable in sharee‘ah to give names to horses, mules, donkeys and other animals by which they may be told apart from others.
End quote fromFayd al-Qadeer, 5/220
See:Zaad al-Ma‘aad, 1/132-134;al-Mawsoo‘ah al-Fiqhiyyah, 11/338
And Allah knows best.




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Dought & clear, - Ruling on the bridegroom wearing a garland of flowers on the occasion of his wedding

What is the ruling of wearing a garland of flowers on occasions such as marriage or ‘aqeeqahs? Because this custom is widespread here in India and Pakistan. Is this action bid‘ah (innovation)?
The garland is a long string on which there are roses and flowers that is worn around the neck.
Praise be to Allaah.
Firstly:
The Muslims have acquired from the kuffaar the practice of giving flowers to the sick and putting garlands of flowers on the graves of their deceased. Both actions are reprehensible, on the one hand because these bad customs have been taken from the kuffaar, and on the other hand because they are a waste of money. What benefit is there in roses and flowers for which money should be spent on them and which will fade after a short while when no one, living or dead, benefits from them?
See the answer to questions no. 1973, 14390, 85345.
Secondly:
Some researchers have stated that wearing a garland of flowers is a custom that was originally taken from the Christians, and is something that they do in their church. A study has been undertaken on this topic.
The crown of flowers:
Wearing a crown or a garland of flowers: the origin of this custom is what was done in the church. It says in their books: after the blessing and after the newly married couple prepared to leave the church, it was customary to adorn them with a crown or garland of flowers, as a symbol of victory and of their chastity.
End quote from Ta’ammulaat wa Waqafaat ma‘a ba‘di Mazaahir al-‘Ars by Dr. Faatimah bint Muhammad Aal Jaar-Allah, with Forewords by Shaykh ‘Abd-Allah ibn Jibreen (may Allah have mercy on him) and Shaykh ‘Abd al-Rahmaan al-Mahmoud (may Allah preserve him).
What we have mentioned is no different from the ruling on wearing a garland of flowers on the occasion of marriage or for the ‘aqeeqah or on other occasions.
It should be noted that the issue of customs varies from one country to another and one place to another. If the matter in your country is as mentioned here, namely that this custom was originally taken from the kuffaar, whether Christians or others, or it is a custom that is only for the kuffaar in your country, or for a group of them, such as the Hindus, as they are known for having this custom, or from some other group, if that is the case it is haraam to do this action, which is one of the actions of the kuffaar that is unique to them or was taken from some of their religious traditions or is done in imitation of the kuffaar, in one way or another, and is something that is unique to them.
And Allah knows best.





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Dought & clear, - Ruling on celebrating successes or the return of one who has been away, if that is at the same time as Christmas

-*-

Is it permissible to hold celebrations during the Christmas season, but the intention behind the celebration does not have anything to do with Christmas at all; rather it just happens to be around the same time?.
Praise be to Allaah.
There is nothing wrong with celebrating happy occasions such as marriage, the birth of a child, the return of one who was away, passing exams, getting a job and other regular matters, on condition that that is done at the time it happens and is not repeated, because if it is repeated it becomes an eid or festival, and it is not prescribed for us Muslims to celebrate any festival other than Eid al-Fitr, Eid al-Adha and Jumu‘ah. It is not prescribed to celebrate every year one’s birthday or wedding anniversary or graduation from university and the like.
It does not matter if the permissible celebrations happen at the time of Christmas, because they have to do with the event which is the reason for the celebration, and should be done when that event occurs.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about having parties when completing the Qur’aan or on happy occasions such as passing exams or returning from a trip. Is this regarded as extravagance? I hope you can give a detailed answer concerning this. May Allah reward you with good.
He replied:
There is nothing wrong with having parties when one who has been away returns or when a student passes exams or when someone gets married and the like, because people do that, not with the intention of worship, and it never occurs to them that they are doing this in order to draw close to Allah. Rather they do that to express joy and happiness for the blessings that Allah has bestowed upon them of achieving what they wanted. There is nothing wrong with these parties; rather what there is concern about is that people may be extravagant in these parties, either by preparing too much food which is often more than is necessary; or by inviting too many people, so they invite hundreds of people to that celebration. Otherwise the basic principle is that there is nothing wrong with celebrating happy occasions, but that is not done as an act of worship or seeking to draw close to Allah, rather they are done to express joy and happiness. And Allah knows best.
End quote fromFataawa Noor ‘ala al-Darb.
It says in hisMajmoo‘ Fataawa(9/376): The ruling on celebrating children's birthdays:
It should be noted that everything that is taken as an “eid” and repeated every week or every year, and is not prescribed in Islam, is an innovation (bid‘ah). The evidence for that is that the Lawgiver prescribed the ‘aqeeqah for the newborn, and did not prescribe anything after that. Taking these “eids” that are repeated every week or every year means that they are likening them to Islamic festivals. This is haraam and it is not permissible. There are no festivals in Islam apart from the three prescribed festivals: Eid al-Fitr, Eid al-Adha and the weekly “eid”, which is Friday (Jumu‘ah).
This does not come under the heading of customs and traditions, because it is repeated. Hence when the Prophet (blessings and peace of Allah be upon him) came to Madeenah and found that the Ansaar had two festivals which they used to celebrate, he said: “Allah has given you something better than them instead of them: Eid al-Adha and Eid al-Fitr”, even though these were part of their customs.
And Allah knows best.







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For children, - Lying in Islam: Why Islam always encourages telling the truth?

*- There are as many advantages for truthfulness as there are disadvantages for lying. Truthfulness is one of the most beautiful traits and lying one of the ugliest. The tongue translates man's external feelings to the outside. Therefore, if lying stems from envy and or enmity, it is one of the most dangerous sign of anger. If it stems from stinginess or habit, it is from the effects of burning lusts of man. If a man's tongue becomes poisoned with lying and its filth appears on him, its effects are like the effects of the autumn wind on the leaves of trees. Lying extinguishes the light of man's existence and lights the fire of treachery in him. It also has an amazing reaction in terminating the ties of unity and harmony between and spreading hypocrisy. As per the saying of Prophet Mohamed (pbuh): "The three signs of a hypocrite are: lying, betraying trust and going back on his word (not fulfilling a promise)." Therefore hypocrites are liars, because they lie to themselves. Noble Qur'an says about them: "In their heart, there is a disease and Allah increases their disease and they shall have a painful chastisement because they lie." (2:10) "When the hypocrites come to you, they say: We bear witness that you are most surely Allah's Messenger; and Allah knows that you are most surely His Messenger, and Allah bears witness that the hypocrites are surely liars." (63:1) For people with evil intentions lying is an open door for them to reach their selfish goals by concealing the facts behind their magical words and capturing innocent people with their poisonous lies. Liars have no time for them to think or reflect. They rarely consider the possible conclusions, claiming that 'no one will ever discover their secrets'. In their words we find many mistakes and contradictions. Liars will eternally become covered with shame, failure and disgrace. Therefore, it is true to say that 'liars have bad memories'. Islam and reason command that if a Muslim's soul, honor or essential belongings are endangered, it is his obligation to defend them by any means possible, including lying. Prophet Mohamed (pbuh) said: "Lying is not permitted except in three cases: a man speaking to his wife to make her happy; lying in times of war; and lying in order to reconcile between people." (Tirmidhi) Necessary lying has its limitations. It must stop on the border of necessity. Nevertheless, we should not ignore the fact that lying is a great evil, and that if some harm is removed by lying (when permitted) it is with the view of countering the greater evil with the lesser one.-

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Hijaab: - Hijaab causes seven Americans to embrace Islam

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The primary cause of his embracing Islam was theHijaabof an American Muslim student, who was proud of her religion and herHijaab. Two more university professors as well as four students then embraced Islam. TheHijaabwas the direct reason behind the Islam of those eight people, who later became callers to this religion.
I will not make a long introduction or keep you in suspense. The following is quoted from an American professor who named himself after the Prophet,sallallaahu ‘alayhi wa sallam. He is called Muhammad.
Narrating his story, Muhammad says: Four years ago, there was tumult at our university; an American Muslim female student joined the university, and she was wearingHijaab. One of her teachers was a fanatic who hated Islam and stood up against anyone who refused to attack it. How was the case then when he found a Muslim who practiced the rituals of Islam in public? He tried to provoke the girl whenever he found an opportunity to criticize Islam.
He waged a fierce war against her. Her calm reaction enraged him further, hence, he shifted to another method to fight her by manipulating her marks, burdening her with difficult researches and straining her by lowering her exam results.
When the poor girl failed to find a way out of this, she submitted a complaint to the college dean asking for an investigation into her case. The administration decision was to hold a session for the two parties: the professor and the girl, in order to hear their points of view and reach a final decision concerning the complaint.
When the session was due, most of the university staff attended and they were very enthusiastic about attending this unprecedented event in the university.
The session started, and the girl said that her teacher hated her religion and that is why he violated her educational rights. She gave many relevant examples. She asked to listen to the opinions of some of her colleagues. Some of them sympathized with her and witnessed in her favor. Differences of religion did not prevent them from giving a positive testimony.
The professor then tried to defend himself. He spoke and indulged in foul insults of her religion. She, therefore, stood up speaking in defense of Islam and giving a lot of information about it. Her address was interesting to those who were attending the session. We would even interrupt her to ask about certain things about Islam and she would answer our questions.
When the concerned professor saw us absorbed in listening and discussing, he left the room. He was vexed at our interest and interaction. He, as well as others who found the matter of no importance, left the place.
The interested attendees remained speaking and discussing things about Islam. In the end, the girl gave each of us two papers entitled, "What does Islam mean to me?" The papers discussed the motives behind her embracing Islam, this great religion. Then she explained the importance and impact ofHijaab. She expressed her strong feelings aboutHijaaband the headscarf that she wore, which had caused such tumult.
She had a great attitude. Because the session ended with no decisions, she said that she was defending her rights and struggling to attain them. She promised to make further efforts, even to pursue the case and defer her studies, unless she obtained a result in her favor.
Her attitude was strong, and the university staff did not expect that the girl would be so steadfast and would adhere to her principles to that extent. We were fascinated by her steadfastness in front of such a number of professors and students. The issue remained the subject of discussion on campus.
For me, I started to experience an internal conflict about changing my religion. Things that I knew about Islam made me love it very much, and aroused my interest to embrace it.
Several months later, I declared my Islam. A second and a third professor embraced Islam the same year. Another four students embraced Islam. Within a short period of time, we became a group and we started to haveDa‘wah)propagation( activities to introduce Islam and call people to embrace it. Now, there are some people who are in the stage of serious thinking. Soon, Allaah willing, news of their embracing Islam would be announced on campus.
All praise is due to Allaah The Almighty alone.








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Hijaab: - Hijaabis without Hijaab

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The woman’sHijaabis no trivial matter to be left for fashion designers to misuse or divert from its essence and transform into a dress just like any other that is far from theSharee‘ahapprovedHijaab. TheHijaabis religion and identity, and through it the woman worships her Lord, draws near to Him and is known and distinguished. DoesHijaabnowadays reflect these goals and their relevant behavioral and moral adherence to theSharee‘ah? If not, what are the causes of this contradiction and how can we eliminate them? Some people consider veiled women who do not adhere to other Islamic teachings as evidence against Islam and judge Islam through them.
Shaykh Jamaal Qutb, a deputy of the Al-Azhar Fatwa Committee, answers these questions in the following dialogue about‘Hijaaband Adherence to Islamic Teachings’:
First of all, what are the rules and obligations thatHijaabenjoins upon the manners and behavior of the Muslim woman?
Hijaabis an obligation on every Muslim woman and at the same time it represents two types of requirements. First, in principle, it represents moral adherence to all the religious obligations whether pertaining to creed, legislation or ethics. Second, it represents a visible custom that the woman appears behind. Accordingly, her doctrinal, legislative and ethical belonging will be known. Consequently, wearing theHijaabdoes not absolve the woman of her adherence to Islamic teachings and performing obligations. Also the woman's adherence to other Islamic teachings does not absolve her from wearingHijaab.
What, then, is your interpretation of the contradictions and violations that are seen of some veiled women, such as intermixing between the two sexes, showing their beauty before non-Mahram ]marriageable[ men and befriending men, which are taken as evidence against Islam?
If the woman wearsHijaab, her clothes should reflect her behavior and morals considering that this is a part of her identity as a Muslim woman. If she wears theHijaabwithout abiding by the morals and legislation of Islam, then herHijaabis futile. Also, for the woman who generally abides by theSharee’ahand manners of Islam without wearing theHijaab, her abiding by theseSharee’ahrules is of no value. This is because the relationship between theHijaaband applying the obligations of Islam are likeWudhoo')ablution( and prayer; performingWudhoo'does not absolve the person from prayer and no prayer is valid without performingWudhoo'.
Wearing theHijaabis part of the woman’s clothes before others which represent her, her chastity and her abidance by Islamic teachings. If a woman who wears theHijaabmakes a mistake, then, she is like any human who makes mistakes. Therefore, people should ascribe the mistake to the person who makes it, not to the whole society or to Islam as a religion and comprehensive methodology. There are many government ministers who steal or err, are all ministers accused for this act? There are many kings who were corrupt, but were their slips considered the fault of all kings? Therefore, why do the followers of destructive thoughts pressure the Muslim woman by giving them two choices: either not to make a mistake, which is natural for all human beings, or to not wear theHijaab, which is the essence of the religion!
Some females believe thatHijaabmeans they should frown, be stern and isolate themselves. How can you counter these claims?
Hijaabshould not be considered isolation from society; rather, it is self-respect and respecting others, because by covering her body, the Muslim woman considers the feelings of others and does not wish to arouse them without a lawful cause under theSharee‘ah.Hijaabdoes not mean isolation from society, abandoning life’s activities, having a depressed face and speaking in a harsh manner; rather, it is a virtue that declares the chastity of the woman and not her negativism. It reflects her abidance by religion in terms of her behavior and dealings without unlawful exposure of her beauty or immorality.
What is your comment on girls who wear theHijaaband then take it off, justifying it by saying that the important matter is the essence, not the appearance or the clothes?
The answer to this question is related to the answer to the first one. Whenever the Muslim woman adheres toHijaab, or the Islamic dress code, on the basis of creed and conviction, then it is not possible or expected to have her creed shaken or to have second thoughts about whetherHijaabis an obligation like prayer, fasting and other acts of worship.
What should come first, upbringing orHijaab? How can a mother develop in her daughter love for theHijaaband prepare her to adhere to it so that it becomes an act of worship and not merely a custom?
I believe that there is no comparison between the priority of upbringing andHijaab, and that theHijaabis a part of the whole which is upbringing. Raising the girl to wear theHijaabstarts when the child reaches the age of discretion through instruction, imitation, lifestyle, following up and instructing before the order takes the form of a serious command. When the girl reaches the age of puberty or is about to turn fifteen, her adherence to wearing theHijaabcomes in its natural manner and development on the basis of the previous steps of upbringing. In such a case, the girl appreciates her value and the necessity of her distinction and protects herself by wearing theHijaab.Then, a suitable, well-mannered and religious candidate proposes marriage to her.
Fashion houses compete in showing dresses ofHijaabin accordance with the latest fashion trends in a way that might not meet the requirements of theSharee‘ah. How can the girl balance between being fashionable and her adherence to theSharee‘ahapprovedHijaab?
There is no contradiction between being fashionable and adhering to the approved dress code under theSharee‘ah. The first is considered an addition to the woman's financial ability and taste. It is permissible for her to do so as long as she does not use it in unlawful ways and it does not change the descriptions of theSharee‘ah-approved dress code for women which should meet two conditions: it should not be see-through which shows anything that is under it, and it should not outline the shape of her body. Above all, it must cover all that which must be covered of the woman's body.
Finally, I remind every female who believes in Allaah The Almighty and is keen to satisfy Him, of the verse in which He Almighty Says what means: "O you who have believed, upon you is ]responsibility for[ yourselves.Those who have gone astray will not harm you when you have been guided."]Quran 5:105[









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NAJIMUDEEN M

EDITOR & PUBLISHER
NAJIMUDEEN M

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