Question: What is the ruling on a woman wearing a white khimar or white jilbab?
Answer: “If it is something specific for women or made for women or the women wear it, then there is no harm in that. However, her wearing clothing that does not resemble the clothing of men, no doubt that is more deserving”.
[Sharh Sunan Ibn Majah no. 292]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
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Assalamu Alaikum Wa Rahmatullah,
Now I am not the greatest of parents and I do not claim to be such. However, as a parent I do have some suggestions regarding this issue of raising children Islamically in a western country where the pressures of life and the fitan (trials) far surpass that of any majority Muslim country (unless it is war torn.) What I am saying essentially is that if one can go to Egypt, Saudi Arabia, Sudan, Gambia, Somaliland or any other Muslim country (not ISIS as they are Khawarij) then do so as the chances of having a proper Islamic upbringing in these countries are far greater than in Western societies. If anyone can’t afford to do so then these are some suggestions:
Select a wife/ husband who loves knowledge and seeks it. Many times brothers and sisters select partners who do not match this criteria on the premise that…
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An Honorable Etiquette: Not Facing the Door When Seeking Permission To Enter
عَنْ عَبْدِ اللَّهِ بْنِ بُسْرٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا أَتَى بَابَ قَوْمٍ لَمْ يَسْتَقْبِلِ الْبَابَ مِنْ تِلْقَاءِ وَجْهِهِ وَلَكِنْ مِنْ رُكْنِهِ الأَيْمَنِ أَوِ الأَيْسَرِ وَيَقُولُ “ السَّلاَمُ عَلَيْكُمُ السَّلاَمُ عَلَيْكُمْ ” . وَذَلِكَ أَنَّ الدُّورَ لَمْ يَكُنْ عَلَيْهَا يَوْمَئِذٍ سُتُورٌ
Narrated Abdullah ibn Busr:
When Messenger of Allah (ﷺ) came to some people’s door, he did not face it squarely, but faced the right or left corner, and said: Peace be upon you! peace be upon you! That was because there were no curtains on the doors of the house at that time.
[Saheeh Sunan Abi Dawood no. 5186]
Mulla Ali al-Qaari rahimahullah said:
“The meaning is that if there is a door or a curtain that makes a veil then there is no harm in facing the door. However, inclining [towards the right or left] is more deserving due to observing the origin of the Sunnah. This is because sometimes some exposure [of the inside of the house] will occur when the door is open or when the veil is lifted…”
[Mirqaah al-Mafateeh (13/464)]
Shaikh Abdul-Muhsin al-‘Abbad hafidhuhallah commented on this Hadith saying:
“This is from the beautiful manners and honorable characteristics: that is: a person not facing the door [when desiring to enter another’s house] because facing the door will make a person see inside the house. However, if he is faces to the right or left, then he will be far from his eye seeing what the owner of the house does not want that he sees or be shown”.
[Sharh Sunan Abi Dawood no. 588]
So it is upon us to return to this Sunnah
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
The Ruling on Ending the Khutbah by Saying: I say What You Have Heard, If It Is Good, then It is From Allah…” -Shaikh Abdurrahman ibn Nasir al-Barrak
Question: A custom has emerged recently with some Friday Khateebs in the masaajid that they say at the end of the first part of the Khutbah: “I say what you have heard. If it is good then it is from Allah and whatever is other than that, then it is from myself and Shaytan“. So is this statement correct? Along with the fact that they convey the texts of the Quran and Sunnah in most of the khutbah. We hope from you some guidance in this regard from what we are accustomed to of clarification and advice. [from you]. Jazakallahu Khairan.
Answer: “All praise is due to Allah alone and may Peace and Blessings be upon the one whom there will be no Prophet after him. As for what follows:
Verily I see that the ending the Khutbah by saying: “If it is good then it is from Allah and whatever is other than that then it is from myself and Shaytan” is a phrase which has come in some introductions of books or at its end. It is done by some writers in regards to rulings which have a lot of ijtihaad from which ensues decisions and inferences which a mistake can occur in narration or opinion. So this phrase is used out of humility and protection from praising what they have wrote. And these works are long and it is possible for mistakes to be in it. As for a khutbah and the likes, then it is an admonishment and guidance based on the Prophetic Ahaadith and verses of Quran. There is no itjihaad from the Khateeb which is pure opinion. This is considering majority of it. And there are khutabah who place in their sermons issues of differences of opinion and there is ijtihaad in it. So like that, it is not obligatory to end the khutbah with the likes of his phrase which is necessary which leads many of the listeners to not have confidence in the khateeb because the layman will understand that the khateb is not reliable in what he says. So like that: I say that it is not necessary to end the khutbah with this mentioned phrase. Rather he suffices with supplication like:
اللهم أرنا الحق حقا وارزقنا اتباعه، وأرنا الباطل باطلا وارزقنا اجتنابه
ولا تجعله ملتبسا علينا فنضل
Oh Allah allow us to see truth as truth and allow us to follow it
And see falsehood as falsehood and allow us to avoid it
And do not make it [truth] unclear to us so that we become misguided
And the likes: we ask Allah to benefit us by His Book and the Sunnah of the Prophet (ﷺ) and to guide us to the straight path. And the likes of those supplications. And it is appropriate to mention what Shaikhul-Islaam Ibn Taymiyyah rahimahullah said: “So like this, if the Companions used to speak with their personal judgments (ijtihaad), they would transcend the Legislation of the Messenger (ﷺ) from their mistakes and the mistake of other than them. As Ibn Masud radiallahu anhu said in his judgement: “I say my opinion and if it is correct then it is from Allah and if it is mistaken it is from me and Shaytan and Allah and His Messenger are free from it. Likewise, it was reported from as-Sadeeq radiallahu anhu that he said that about the Al-Kalalah (those who leave neither descendants nor ascendants as heirs). Like that, it was reported on the authority of Umar in some issues” al-Fatawah al-Kubra (3/302) and Allah Knows Best”.
Written by
Abdur-rahman ibn Nasir al-Barrak
25 Dhul-Qa’adah 1436
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
The Ruling on Playing With Money and Scattering It- Shaikh Salih al-Fawzan
Question: What is the ruling on playing with money and scattering it during celebrations? Sometimes, it is scattered on some people by way of bragging and boasting?
Answer: “It is not allowed. The Prophet (ﷺ) prohibited wasting money. It is obligatory to preserve the money, not to waste it and be extravagant, nor waste it in competitions and in other than that [of things] which do not have benefit. He is responsible for this wealth.
[The Prophet (ﷺ) said]:
(( لا تَزولْ قدما عبد يوم القيامة حتى يسأل عن أربع ..)) وذكر منها (( وعن ماله من أين اكتسبه وفيما أنفقه )).
The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about four (matters):[and he (ﷺ) mentioned from them] about his wealth – how he earned it; 3) and where he spent it…”
[Saheeh Targheeb no. 3593]
[http://alfawzan.af.org.sa/node/15875 ]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
Shaikh Abdul-Muhsin al-‘Abbad hafidhuhallah was asked:
Question: Is the Hadith of Sahal ibn Sa’d mentioned recently evidence that the awrah being uncovered from below does not harm the one praying?
Answer: “A person should cover his awrah to the best of his ability and if it uncovers unintended due to the restricted situation then it does not have an affect. This is what happened in the Hadith of Amr ibn Salamah al-Jurmi radiallahu anahu who led the people in prayer. He had an izar which had a split, so something of his awrah was uncovered. So the woman said:
غطوا عنا عورة إمامكم
Cover the awrah of your Imam from us
[Bukhari no. 4302]
So they bought a Qamis for him and he was pleased and happy”.
[Sharh Sunan Abi Dawood no. 84]
Shaikh Salih al-Fawzaan hafiduhallah said:
Question: What is ruling on the one who prays and some of his awrah is exposed and he does not know until the end of the prayer, such that one of the congregants informs him of that. So is his prayer correct or does he have to repeat the prayer?
Answer: “There is no doubt that covering the awrah is from the conditions of the prayer along with the pillars. Ibn Abdul Barr rahimahullah said: “The People of Knowledge have agreed upon the invalidity of the prayer of one who prays naked and he is capable wearing clothes” or something similar. So covering the awrah is from the conditions of the validity of the prayer if he is able. As for what is mentioned in the question from this congregant praying and some of his awrah is uncovered and he did not know that until after the prayer and those who are attended the prayer informed him, then there is some detail:
If this one has a lot uncovered then he has to repeat the prayer. As for if it is something small and he did not intend it deliberately, then his prayer is correct in sha Allah. The evidence is that Amr ibn Salamah radiallahu anhu prayed with his Companions and he was young in age. If he used to make sujud, something of his awrah was exposed and the women would see it from behind the row. He did not repeat the prayer and that was in the time of the Prophet sallalahu alayhi wa salam. So that indicates that if something is uncovered of the awrah and it is a little and he did not intend it, then his prayer is correct. As for if he intended and left it off and did not cover his awrah and he was capable, then his prayer is invalid, even if it was a little”
[Muntaqa min Fatawa Shaikh Salih al-Fawzan no. 107]
Translator note: To note, the lower back is not awrah, but if his behind is exposed, then the above will apply. It is important for the brothers not to pray in clothing that exposes the awrah in general.
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
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