Tell Me If I were to Perform …

*Hadith 22: “Tell Me If I were to Perform … “*

On the authority of Abu Abdullah Jaabir ibn Abdullah (may Allah be pleased with both of them) who said: A man

asked the Messenger of Allah (blessings of Allah and peace be upon him), “Tell me if I were to perform the obligatory

[prayers], fast Ramadhaan, treat the lawful as permissible

and treat the forbidden as prohibited, and I do not add anything to that, would I enter Paradise?” He [the Prophet (peace be upon him)] answered, “Yes.”

(Recorded by Muslim.)

The meaning of “treat the forbidden as prohibited,” is to stay away from it. And the meaning of “treat the lawful as

permissible” is to perform them believing that they are permissible.

*Brief commentary*

One very important aspect of this hadith is that the Prophet (peace be

upon him) is answering a question about whether some deeds will lead a

person

to Paradise. This, in itself, gives this hadith great weight. Furthermore, the

question encompasses virtually all of Islam since the questioner stated the

proper attitude toward the permissible and the forbidden.

In this hadith, the questioner only mentioned the prayers and fasting the month of Ramadhaan. He did not mention the pilgrimage and zakat.This could have been for one of two reasons. First, these two acts may not have been

obligatory at the time that the person asked this question to the Prophet (peace be upon him). Second, it could have been the case that these two acts were not

relevant to the questioner. In other words, these two both require wealth and

the questioner may not have been a person of wealth and, hence, these were not obligatory upon him.

A Muslim must believe in the permissibility of whatever Allah has

allowed. He must also believe in the prohibition of whatever Allah has

forbidden. These are essential aspects of the religion of Islam. If a person knowingly does not meet these conditions, he falls outside of the fold of Islam. If Allah has forbidden an act and the person believes it is permissible or should

be considered permissible, he becomes an unbeliever even if he does not perform that act. On the other hand, if a person recognizes that the act is forbidden but he performs it anyway he is a sinner but, in general, he does not fall outside of the fold of Islam because he is not negating a basic principle of the faith.

This hadith clearly implies that performing voluntary or recommended

deeds is not necessary for entering Paradise. Indeed, by definition, such deeds are not obligatory and, therefore, a person is not sinful if he does not perform

them. A person does not have to perform the voluntary or recommended deeds. As long as he is performing the obligatory deeds and remaining away from the forbidden acts, he is fulfilling the necessary requirements of his

religion.

However, if a person truly wishes to get closer to Allah and earn Allah’s pleasure, he will not neglect the voluntary and recommended deeds.

There is a great reward for their performance but a more important aspect is that they complete the performance and reward of the obligatory deeds. Most people will have some sort of shortcoming in their obligatory deeds. The

voluntary deeds will make up for any deficiencies in the obligatory deeds.

Hence, in general, it is discouraged for one not to do the voluntary deeds unless the quality of one’s obligatory deeds is excellent.

Furthermore, if a person does not perform the sunnah acts out of

disdain or dislike for the sunnah, then he is no longer one who simply does not perform such deeds. In this case, he will be considered an unbeliever because

of his attitude toward the deeds recommended by the shareeah.

💫 *Fatwa regarding Salah*

*Question*

I had a mistaken understanding of the prostration of forgetfulness. I used to assume that I had done the lower number of rak‘ahs, but I did not do an additional rak‘ah; I only did the prostration of forgetfulness. This happened to me many times but I do not remember how many. Do I have to do anything?.

*Answer*

Praise be to Allaah.

💫Firstly:

If the worshipper is not sure how many rak‘ahs of the prayer he has done, he should assume it is the lower number and complete his prayer on that basis, then do the prostration of forgetfulness before saying the tasleem. If he is not sure during the rak‘ah whether it is the first and second, he should regard it as the first and complete his prayer on that basis, praying three rak‘ahs after that, then he should do the prostration of forgetfulness before saying the tasleem.

💫Secondly:

If a Muslim offers a prayer that is not correct because he does not know the rulings on prayer, and he continues to do that for a while, then the correct scholarly view is that he does not have to make up past prayers. Rather he should only repeat the last prayer if there is still time for it and its time has not ended.

The evidence for that from the Sunnah is the hadeeth of the man who used to pray badly and did not do it at a measured pace. The Prophet (blessings and peace of Allah be upon him) did not instruct him to make up his past prayers; rather he only instructed him to repeat the last prayer.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

He (blessings and peace of Allah be upon him) did not instruct him to repeat whatever prayers he had offered before that, even though he said: I cannot do better than that. Rather he instructed him to repeat that particular prayer because there was still time left for it, and he was enjoined to offer the prayer during its time. That was the prayer that he had not offered properly and there was still time for that prayer. It is well known that if a child reaches puberty or a kaafir becomes Muslim or a menstruating woman becomes pure or an insane person comes to his senses, and there is still time left for a prayer, they should offer it, because that is the right time for it, and it is not to be regarded as making it up. But if that happens after the time for a prayer has ended, there is no sin on them. When this ignorant person who had prayed badly came to know during the time for prayer that it was obligatory to pray at a measured pace, praying at a measured pace became obligatory upon him at that time, but it had not been obligatory for him before that. Hence (the Prophet (blessings and peace of Allah be upon him) instructed him to pray at a measured pace in the prayer that was due at that time, and not those that he had done before it. End quote.

Majmoo‘ al-Fataawa, 22/44

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

If a person omits an obligatory duty because he is unaware that it is obligatory, he is not obliged to make it up if the time for it has ended, based on the fact that the Prophet (blessings and peace of Allah be upon him) did not instruct the one who prayed badly – and did not pray at a measured pace – to make up past prayers. Rather he instructed him to offer the prayer that was currently due in the prescribed manner. End quote.

Al-Usool min ‘Ilm al-Usool, p. 32

Based on that, you do not have to make up missed prayers but you have to pray properly in the future.

And Allah knows best.

IslamQ&A

Bilal Ibn Rabah

Bilal Ibn Rabah RA was the first announcer of the time of Muslim prayer and the troublemaker to the idols. He was one of the miracles of faith and truthfulness, one of Islam’s great miracles. For out of every ten Muslims, from the beginning of Islam until today and until Allah wills, we will meet seven, at least, who know Bilal. That is, there are hundreds of millions of people throughout the centuries and generations who know Bilal, remember his name, and know his role just as they know the two greatest Caliphs in Islam, Abu Bakr RA and Umar RA!

Before Islam, Bilal was no more than a slave who tended herds of camels for his master for a handful of dates. Had it not been for Islam, it would have been his fate to remain a slave, wandering among the crowd until death brought an end to his life and caused him to perish in the profoundest depths of forgetfulness.

However, his faith proved to be true, and the magnificence of the religion which he believed in gave him, during his lifetime and in history, an elevated place among the great and holy men of Islam. Indeed, many human beings of distinction, prestige, or wealth have not obtained even one-tenth of the immortality which Bilal the Abyssinian slave gained.

Indeed, the black colour of his complexion, his modest lineage, and his contemptible position among people as a slave did not deprive him, when he chose to embrace Islam, of occupying the high place which his truthfulness, certainty, purity, and self-sacrifice qualified him for. For him, all this would not have been on the scale of estimation and honour except as an astonishing occurrence when greatness is found where it could not possibly be.

The news of Muhammad’s SAW call began and reached his ears when people in Makkah began to talk about it and when he began listening to the discussions of his master and his guests, especially Umayah lbn Khalaf, one of the elders of the Bani Jumah, of which Bilal was one of the slaves. How often did he hear Urnayah talking to his friends for some time and to some persons of his tribe. Many times they talked about the Messenger with words that were overflowing with anxiety, rage, and malice!

Bilal, on the other hand, was receiving between those words of insane fury and rage the attributes of this new religion. He began to feel that they were new qualities for the environment which he lived in. He was also able to receive during their threatening, thunderous talks their acknowledgement of Muhammad’s nobility, truthfulness, and loyalty. Yes indeed, he heard them wondering and amazed at what Muhammad came with. They said to one another, ‘Muhammad was never a liar, magician, or mad, but we have to describe him this way until we turn away from him those who rush to his religion.’

He heard them talking about his honesty and loyalty, about his manliness and nobility, and about his purity and composure of his intelligence. He heard them whispering about the reasons which caused them to challenge and antagonize him: First, their allegiance to the religion of their fathers; Second, their fear over the glory of the Quraish which was bestowed upon them because of their religious status as a centre of idol worship and resort in the whole of the Arabian Peninsula; Third, the envy of the tribe of Bani Hashim that anyone from them should claim to be a prophet or messenger.

One day Bilal Ibn Rabah recognized the light of Allah and heard His resonance in the depths of his good soul. So he went to the Messenger of Allah and converted to Islam. It did not take long before the news of his embracing Islam was spread. It was a shock to the chiefs of the Bani Jumah, who were very proud and conceited. The devils of the earth sat couched over the breast of Umayah Ibn Khalaf, who considered the acceptance of Islam by one of their slaves a blow that overwhelmed them with shame and disgrace.

Bilal gave a profound lesson to those of his age and every age, for those of his religion and every religion, a lesson which embraced the idea that freedom and supremacy of conscience could not be bartered either for gold or punishment, even if it filled the earth. He was stripped naked and laid on hot coals to make him renounce his religion, but he refused.

The Messenger SAW and Islam made this Abyssinian slave a teacher to all humanity in the art of respecting conscience and defending its freedom and supremacy. His torturers used to take him out in the midday heat when the desert turned to a fatal hell. Then they would throw him naked on its scorching rocks and bring a burning hot rock, which took several men to lift from its place, and throw it onto his body and chest. This savage torture was repeated every day until the hearts of some of his executioners took pity on him. Finally, they agreed to set him free on condition that he would speak well of their gods, even with only one word that would allow them to keep their pride so that the Quraish would not say they had been defeated and humiliated by the resistance of their persevering slave.

But even this one word, which he could eject from outside his heart and with it buy his life and soul without losing his faith or abandoning his conviction, Bilal refused to say. Instead he began to repeat his lasting chant: ‘One… One!’ His torturers shouted at him, imploring him, ‘Mention the name of Al-Laat and Al-‘Uzza.’ But he answered, ‘One . . . One’ They said to him, ‘Say as we say.’ But he answered them with remarkable mockery and caustic irony, ‘Indeed my tongue is not good at that.’

Abu Bakr As-Siddiq went to them while they were torturing him and shouted at them, ‘Are you killing a man because he says, ‘Allah is my Lord?” Then he shouted at Umayah lbn Khalaf, ‘Take more than his price and set him free.’ It was as if Umayah were drowning and had caught a lifeboat. It was to his liking and he was very much pleased when he heard Abu Bakr offering the price of his freedom, since they had despaired of subjugating Bilal. And as they were merchants, they realized that selling him was more profitable to them than his death.

They sold him to Abu Bakr, and then he emancipated him immediately, and Bilal took his place among free men. When As-Siddiq put his arm round Bilal, rushing with him to freedom, Umayah said to him, ‘Take him, for by Al-Laat and Al-‘ Uzza if you had refused to buy him except for one ounce of gold, I would have sold him to you.’ Abu Bakr realized the bitterness of despair and disappointment hidden in these words. It was appropriate not to answer, but because they violated the dignity of this man who had become his brother and his equal, he answered Umayah saying, ‘By Allah, if you had refused to sell him except for a hundred ounces, I would have paid it.’ He departed with his companion to the Messenger of Allah, giving him news of his liberation, and there was a great celebration.

After the Hijrah of the Messenger SAW and the Muslims to Al-Medina and their settling there, the Messenger instituted the Adhaan. So who would become the muezzin five times a day? Who would call across distant lands, ‘Allah is the Greatest’ and ‘There is no god but Allah’?

It was Bilal, who had shouted thirteen years before while the torture was destroying him, ‘Allah is One… One.’ He was chosen by the Messenger that day to be the first muezzin in Islam. With his melodious soul-stirring voice, he filled the hearts with faith and the ears with awe when he called:

Allah is the Greatest, Allah is the Greatest Allah is the Greatest, Allah is the Greatest I bear witness that there is no god but Allah I bear witness that there is no god but Allah I bear witness that Muhammad is the Messenger of Allah I bear witness that Muhammad is the Messenger of Allah Come to Prayer

Come to Prayer Come to Success Come to Success Allah is the Greatest, Allah is the Greatest There is no god but Allah

Fighting broke out between the Muslims and the army of the Quraish who came to invade Al- Medina. The war raged fiercely and terribly while Bilal was there attacking and moving about in the first battle. Islam was plunged into the Battle of Badr, whose motto the Messenger SAW ordered to be, ‘One… One.’

In this battle, the Quraish sacrificed their youth and all their noblemen to their destruction. Umayah Ibn Khalaf, who had been Bilal’s master and who used to torture him with deadly brutality, was about to retreat from fighting. But his friend Uqbah Ibn Abu Mu’it went to him when he heard the news of his withdrawal, carrying a censer in his right hand. When he arrived he was sitting among his people. He threw the censer between his hands and said to him, ‘O Abu ‘Ally, use this. You are one of the women.’ But Umayah shouted at him saying, ‘May Allah make you and what you came with ugly!’ And he did not find a way out, so he went out to fight.

What other secrets does destiny conceal and unfold? ‘Uqbah Ibn Abu Mu’it had been the greatest supporter of Umayah in the torture of Bilal and other weak Muslims. And on that day, he himself was the one who urged him to go to the Battle of Badr where he would die, just as it would be the place where Uqbah would die! Umayah had been one of the shirkers from war. Had it not been for what Uqbah did to him, he would not have gone out fighting.

But Allah executes His command. So let Umayah go out, because there was an old account between him and one of the slaves of Allah. It was time to settle it. The Judge never dies. As you owe, you shall be owed to.

Indeed destiny would be very much pleased to mock the tyrants. Uqbah, whose provocations Umayah used to listen to and follow his desire to torture the innocent believers, was the same person who would lead Umayah to his death. By the hand of Bilal himself and Bilal alone! The same hands that Umayah used to chain and whose owner he beat and tortured. Those very hands were on that day, in the Battle of Badr, on a rendezvous that destiny had set the best time for, with the torture of the Quraish who had humiliated the believers unjustly and aggressively. That is what really happened.

When the fighting began between the two sides, and the side of the Muslims shouted the motto, ‘One . . . One,’ the heart of Umayah was startled, and a warning came to him. The word which his slave used to repeat yesterday under torture and horror became today the motto of a whole religion and of a whole new nation.

The swords clashed in the battle and the fighting became severe. As the battle neared its end, Umayah lbn Khalaf noticed Abd Ar Rahman Ibn Awf, the Companion of the Messenger of Allah. He sought refuge with him and asked to be his captive, hoping to save his life. Abd Ar-Rahman accepted his supplication and granted him refuge. Then he took him and walked with him amidst the battle to the place where captives were held.

On the way Bilal noticed him and shouted, ‘The head of kuft (disbelief), Umayah lbn Khalaf! May I not be saved if he is saved!’ he lifted up his sword to cut off the head which was all the time full of pride and arrogance. But Abd Ar-Rahman Ibn Awf shouted at him, ‘O Bilal, he is my captive!’ A captive while the war was still raging? A captive while his sword was still dripping blood because of what he had been doing just moments before to the bodies of the Muslims? No! In Bilal’s opinion, this was irony and abuse of the mind, and Umayah had scoffed and abused the mind enough. He scoffed until there was no irony remaining for such a day, such a dilemma, and such a fate!

Bilal realized that he would not be able alone to storm the sanctuary of his brother in faith, Abd Ar-Rahman Ibn Awf. So he shouted at the top of his voice to the Muslims, ‘O helpers of Allah! The head of Kufr, Umayah Ibn Khalaf! May I not be saved if he is saved!’ A band of Muslims approached with swords dripping blood. They surrounded Umayah and his son, who was fighting with the Quraish. Abd Ar-Rahman Ibn Awf could not do anything. He could not even protect his armour which the crowd removed. Bilal gazed long at the body of Umayah, who fell beneath the smashing swords. Then he hastened away from him shouting, ‘One… One.’

The days went by and Makkah was conquered. The Messenger SAW entered it, thankful and saying, ‘Allah is the Greatest,’ at the head of 10,000 Muslims. He headed for the Ka’aba immediately, this holy place which the Quraish had crowded with idols amounting to the number of days of the year. ‘The truth has come and falsehood has vanished.’

Ever since that day, there has been no Uzza, no Laat and no Hubal. Man will not bow to a rock or idol after today. People will worship no one with all his conscience but Allah, Who has no likeness, the One, Most Great, Most High. The Messenger SAW entered the Kabah accompanied by Bilal. He had hardly entered it when he faced a carved idol representing Ibrahim AS prophesying with sticks.

The Messenger SAW was angry and said, ‘May Allah kill them. Our ancestor never did prophesy with sticks. Ibrahim was not a Jew or Christian, but he was a true Muslim and was never a polytheist.’ Then he ordered Bilal to ascend to the top of the mosque and call to Prayer, and Bilal called the Adhaan. How magnificent was the time, place, and occasion!

Life came to a standstill in Makkah, and thousands of Muslims stood like motionless air, repeating in submissiveness and whispering the words of the Adhaan after Bilal while the polytheists were in their homes hardly believing what was happening.

Bilal lived with the Messenger of Allah SAW, witnessing all the battles with him, calling to Prayer and observing the rites of this great religion that took him out of darkness to light and from servitude to freedom. The stature of Islam along with the stature of Muslims was elevated. Every day Bilal was getting closer to the heart of the Messenger of Allah, who used to describe him as ‘one of the inhabitants of Paradise.’

But Bilal remained just as he was, noble and humble, always considering himself ‘the Abyssinian who only yesterday was a slave.’ One day he was proposing to two girls for himself and his brother, so be said to their father, ‘ I am Bilal and this is my brother, two slaves from Abyssinia. We were astray and Allah guided us. We were two slaves and Allah emancipated us. If you agree on us marrying your daughters, all praise is to Allah; if you refuse, then Allah is the Greatest.’

The Messenger passed away to Allah, well pleased and well pleasing, and Abu Bakr As-Siddiq took the command of the Muslims after him. Bilal went to the caliph (successor) of the Messenger of Allah and said to him, ‘O Caliph of the Messenger of Allah, I heard the Messenger of Allah SAW say, ‘The best deed of a believer is jihad in the cause of Allah.’

Abu Bakr said to him, ‘So what do you want, Bilal?’ He said, ‘I want to defend in the cause of Allah until I die.’ Abu Bakr said, ‘And who will call the Adhaan for us?’ Bilal said, with his eyes overflowing with tears, ‘I will not call the Adhaan for anyone after the Messenger of Allah.’ Abu Bakr said, ‘Stay and call to Prayer for us, Bilal.’ Bilal said, ‘If you emancipated me to be for you, I will do what you want, but if you emancipated me for Allah, leave me to Whom I was emancipated for.’ Abu Bakr said, ‘I emancipated you for Allah, Bilal.’

The narrators differ. Some of them believe that he travelled and remained fighting and defending. Some others narrate that he accepted Abu Bakr’s request to stay with him in Medina. When Abu Bakr died and Umar succeeded him, Bilal asked his permission and went to Syria.

Anyhow, Bilal vowed the remaining part of his life to fight in the cause of Islam, determined to meet Allah and His Messenger having done the best deed they love.

His melodious, welcoming, awe-inspiring voice did not call the Adhaan anymore, because whenever he uttered in his Adhaan, ‘I bear witness that Muhammad SAW is the Messenger of Allah,’ memories would stir him, and his voice would vanish under his sadness while the tears cried out the words.

His last Adhaan was during the days Umar, the Commander of the Faithful, when he visited Syria. The Muslims entreated him to persuade Bilal to call one Adhaan for them. The Commander of the Faithful called Bilal when it was time for Prayer and pleaded with him to make the Adhaan. Bilal ascended and did so. The Companions of the Messenger of Allah SAW who were with the Commander of the Faithful while Bilal was calling the Adhaan wept as they never did before, and Umar the most strongly.

Bilal died in Syria, fighting in the cause of Allah just as he had wanted. Beneath the dust of Damascus, today there lies the body of one of the greatest men of humankind in standing up for the creed of Islam with conviction.

From: Hadithoftheday.com

Source: Khalid, Khalid Muhammad, Men Around the Messenger, Islamic Book Service, 2004

Say, I believe in Allah…

*Hadith 21: Say, “I believe in Allah and then Stand Firm and Steadfast to that”*

On the authority of Abu Amr- and it also said Abu

Amrah— Sufyaan ibn Abdullah (may Allah be pleased

with him) who said: I said, “0 Messenger of Allah, tell me

a statement about Islam such that I will not have to ask

anyone other than you.” He answered, “Say, ‘I believe in

Allah,’ and then stand firm and steadfast to that.”

(Recorded by Muslim.)

*Brief Commentary*

This hadith is another instance in which a few words of the Prophet

(peace be upon him) have expressed the entirety of Islam: Imaan and

istiqaamah. Islam is based on tauheed and obedience to Allah. Tauheed is

captured in the belief in Allah and obedience is captured in istiqaamah.The Messenger of Allah (peace be upon him) was asked to state something that would be sufficient for the person, such that he would not have

to ask anyone afterwards, and the Prophet (peace be upon him) gave this reply

to him. If a person adheres to this hadith properly, he will be applying his Islam In aproper manner.

The Prophet (peace be upon him) told

him to, “Say … ” Here, the point is not simply a statement upon the tongue. It can be proven through other evidences that a mere statement with the tongue without belief in the heart does not avail a person in any way. Hence, the

Prophet (peace be upon him) was telling the person, “Say, with true conviction

and belief in your heart … ”

The Prophet (peace be upon him) told him to say, “I believe in Allah.”

In other reports, the wording is, “My Lord is Allah.” In other words, the first

principle or foundation is to have correct belief in Allah, known as tauheed.

This implies the correct and true belief in Allah.

“and then stand firm and steadfast to that.”

After having the correct belief in Allah, one must remain steadfast in that belief. This means, as stated by al-Qaadhi Iyaadh, that one must not swerve from that proper belief in any form whatsoever. One must adhere to that belief

by fulfilling what it obligates and remaining away from what it forbids. One must continue in this path until death comes. After stating the above, al-Qaadhi lyaadh stated, “What we have stated is the explanation of most of the Companions and those who came after them. It is the correct meaning of the hadith, Allah willing.”

One must remain steadfast to the belief in Allah and all that it implies. This includes remaining steadfast to one’s belief in the Prophet (peace be upon

him) and following his way. It also includes remaining steadfast with respect to the prayers, fasts, pilgrimage and so forth.

May Allah make us steadfast in his religion. Ameen.

Fatwa regarding women’s clothing

💫Fatwa regarding women’s clothing

*What is a woman permitted to uncover in front of other women and mahrams?*

💬 *Question*

What is your opinion of what many women do nowadays, whereby they wear very short clothes when they are with other women and there are no men present? Some of these clothes show a large part of the back and stomach, or they wear these short clothes (like shorts) in front of their children at home?.

💬 *Answer*

Praise be to Allaah.!

Praise be to Allaah, the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad, and upon all his family and companions.

The believing women at the beginning of Islam were extremely pure, chaste, and modest, which was the blessing of belief in Allaah and His Messenger and following the Qur’aan and Sunnah. Women at that time used to wear concealing garments, and it is not known that they used to uncover themselves when they met one another or when they met their mahrams. The women of this ummah followed this mode of behaviour – praise be to Allaah – generation after generation until recently, when corruption and impropriety entered the way women dress and behave for many reasons, which we do not have room to discuss here.

Women are obliged to have an attitude of modesty, which the Prophet (peace and blessings of Allaah be upon him) described as being part of faith and one of the branches of faith. One aspect of the modesty which is enjoined by Islam and by custom is that women should cover themselves, be modest and adopt an attitude and conduct that will keep her far away from falling into fitnah (temptation) and doubtful situations.

The Qur’aan clearly indicates that a woman should not show to other women anything other than that which she shows to her mahrams, that which she customarily uncovers in her own home and when doing housework, as Allaah says (interpretation of the meaning):

*“…and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam)…”*

[al-Noor 24:31]

If this is the text of the Qur’aan and this is what is indicated by the Sunnah, then this is what the wives of the Prophet (peace and blessings of Allaah be upon him) and the womenfolk of the Sahaabah used to do, and the women of the ummah who followed them in truth until the present day.What was usually uncovered in front of the people mentioned in this verse is what women usually uncover when they are at home and when doing housework, which is difficult to avoid, such as uncovering the head, hands, neck and feet.

With regard to going to extremes in uncovering, there is no evidence in the Qur’aan and Sunnah that this is permissible. This is also the way that leads to a woman tempting or being tempted by other women, which happens among them. It also sets a bad example to other women, as well as being an imitation of kaafir women, prostitutes and immoral women in the way they dress. It was proven that the Prophet (peace and blessings of Allaah be upon him) said: *“Whoever imitates a people is one of them.”* Narrated by Imam Ahmad and Abu Dawood. In Saheeh Muslim (2077) it is narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) saw him wearing two garments dyed with safflower, and he said, *“These are from the clothing of the kuffaar – do not wear them.”*

It is also narrated in Saheeh Muslim (2128) that the Prophet (peace and blessings of Allaah be upon him) said: *“There are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they beat the people, and women who are clothed yet naked, misguided and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise or even smell its fragrance, although its fragrance may be detected from such and such a distance.”*

The meaning of the phrase *“clothed yet naked”* is that the woman is wearing clothes that do not cover her, so she is clothed, but in fact she is naked, such as when she wears a thin dress that shows the colour of her skin, or a dress that shows the outline of her body, or a short dress that does not cover part of her limbs.

So what Muslim women have to do is to adhere to the guidance followed by the Mothers of the Believers (the Prophet’s wives) and the womenfolk of the Sahaabah (may Allaah be pleased with them), and the women of this ummah who followed them in truth, and strive to cover themselves and be modest. This is farthest removed from the causes of fitnah and will protect them from the things that lead to provocation of desires and falling into immorality.

Muslim women must also beware of falling into that which Allaah and His Messenger have forbidden of imitating kaafir women and prostitutes, in obedience to Allaah and His Messenger, and in the hope of attaining the reward of Allaah, and for fear of His punishment.

Every Muslim must also fear Allaah with regard to the women who are under his care, and not let them wear things that Allaah and His Messenger have forbidden, such as provocative clothes, or clothes that are revealing or tempting. He should remember that he is a shepherd and will be responsible for his flock on the Day of Resurrection.

We ask Allaah to set the Muslims’ affairs straight, and to guide us all to the straight path, for He is All-Hearing, Ever-Near and Ever Responsive. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

And Allah knows best!

Source: IslamQ&A

The Yellow cow

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦٓ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةً ۖ قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَٰهِلِينَ ﴿٦٧)

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And (remember) when Musa (Moses) said to his people: “Verily, Allah commands you that you slaughter a cow.” They said, “Do you make fun of us?” He said, “I take Allah’s Refuge from being among Al-Jahilun (the ignorants or the foolish).”(2:67)

The story of the yellow cow took place during the prophethood of Musa AS. Bani Israel were trying to start a new life away from Pharaoh’s oppressive regime, but their tribalism, quarrelsome nature and distrust of each other led to several disputes. They also held on to their love of money, gold, and were at the same time filled with stinginess, jealousy and envy.

In this story, parts of it which relate to the owner of the cow, are from the Israeli traditions (riwayat). However, we have only included the Israeli text which as also been referred to and endorsed by Muslim scholars. We are to neither reject nor accept such information, but we are allowed to take the benefit of the lessons they teach us. Apart from where we have indicated, the rest of the story is from the Qur’an and Sunnah.

According to riwayat, the story begins with a righteous but poor man, whose sole prized possession was a beautiful cow. The cow was very unique, it was unblemished and was yellow in colour. Before he died, the man entrusted the cow to his son. After his father died, the son took care of his mother, who, before she died, left specific instructions that the cow was not to be used for any form of labour. She also instructed that the cow was not to be sold to anyone unless the payment was for a certain amount of money.

The pious son was obedient, and did exactly as his parents bade him even though the request was a strange one. He knew that there was a hidden wisdom behind his parents’ instructions. He took good care of the cow, and did not allow her to be used as a beast of burden, which was a rare way to treat cattle during this time.

Meanwhile, there lived a wealthy man amongst Bani Israel. He had a few nephews who would inherit his wealth when he died. One day, someone murdered him, and his body was found lying on the road (or in another version, at the door of one of his own brothers).

The discovery of his body created an uproar. They disputed the identity of the killer, and this murder created a lot of suspicion and distrust within the community. His nephew, the murderer, also participated in these heated debates on finding a solution, and pretended to weep and suffer grief at the death of his uncle.

It was crucial for keeping the peace within Bani Israel that the murderer was identified. However, there were no clues. The Israelites disputed and debated until one of them suggested that they consult Musa AS on how to solve this problem. The dead man’s nephew, the murderer, pretended to be innocent and approached Musa AS for help.

Musa AS said: “By Allah! Anyone who knows anything about this murdered man, he should let us know.” Yet, no one volunteered any information, and of course, the murderer simply kept quiet and played along with this drama.

Then, they asked Musa AS to ask his Lord for a solution. It is noted here that the phrase used by Bani Israel throughout these conversations, as set out in the Qur’an, is “your Lord” instead of “our Lord”, which was an indication that many of Bani Israel still disbelieved in Allah.

At the same time, whenever a dispute arose, they would remember Musa’s AS piety, and ask him to obtain divine help on their behalf. When the issue had been settled, they would continue in their denial of Allah and revert to their previous disbelief.

Musa AS asked Allah, and he was commanded by Allah to command his people to slaughter a cow. This announcement was met with incredulity by Bani Israel and they accused him of making fun of them. This was not the first time that they challenged the command of Allah. Instead of cursing them, Musa AS prayed for refuge from the ignorance of his people.

And (remember) when Musa said to his people: “Verily, Allah commands you that you slaughter a cow.” They said, “Do you make fun of us?” He said, “I take Allah’s Refuge from being among Al-Jahilun (the ignorant or the foolish).” (Al Qur’an 2:67)

Had they slaughtered the cow immediately, the command of Allah would have been fulfilled and the matter would have been brought to rest. However, for various reasons – delay tactics, stinginess, disbelief in Allah – they did not obey Allah immediately. Instead, they asked multiple questions, apparently to ascertain that they would slaughter the cow with the correct characteristics. Therefore, even though Allah had made it easy for them by not specifying any particular cow:

They said, “Call upon your Lord for us that He may make plain to us what it is!” (Al Qur’an 2:68)

Musa AS sought the command from Allah and:

“[Musa] said, ‘[Allah] says, ‘It is a cow which is neither old nor virgin, but median between that,’ so do what you are commanded.” (Al Qur’an 2:68)

This condition was not difficult to comply with, as the description of the cow was still so general that it would have been easy to find a cow of matching description. Yet, unwilling to obey, Bani Israel continued with their loathsome questioning and this time, asked for the colour of the cow. Therefore, Musa AS had to ask Allah again

They said, “Call upon your Lord for us to make plain to us its colour.” He said, “He says, ‘It is a yellow cow, bright in its colour, pleasing to the beholders.’ “(Al Qur’an 2:69)

Bani Israel, with their arrogance, stubbornness and hard heartedness, still dragged their feet, refused to comply with Allah’s orders, and demanded a further description:

“Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided.” (Al Qur’an 2:70)

This time, because of the extent of their stubbornness and their clear and direct insolence towards Allah, Allah rewarded them by stipulating exceptionally difficult conditions:

He said, “He says, ‘It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.’ ” (Al Qur’an 2:71)

With the description narrowed down to such a degree of specificity, Bani Israel was now placed in a tricky situation. Where was one to find a cow that had not worked all its life within that community, and on top of that, free from defects or blemishes? It was virtually impossible.

According to riwayat, the only cow fulfilling the detailed criteria set by Allah was that belonging to the son of the pious parents. Remembering his mother’s instructions, the boy refused to sell the cow at the normal market price. The Israelites negotiated hard with him, but the boy refused to budge. Some reports say that eventually, the Israelites were forced to agree to ten times the cow’s weight in gold. As a punishment for their stubborn attitudes, those involved now had to dig deep into their pocket, and collect jewellery from their women, for the staggering payment of this cow.

Even then, there was a high degree of reluctance to slaughter the cow. Bani Israel was still on the verge of disobeying Allah, as the following verse reveals:

they slaughtered it though they were near to not doing it. (Al Qur’an 2:71)

Once the cow was slaughtered, Musa AS instructed them with the command of Allah to strike the dead man with a piece of meat from the cow. When they struck the murder victim, he was resurrected by Allah the Almighty. According to riwayat, Musa AS asked him who his murderer was. The murder victim identified his murderer, and then became lifeless again.

This was a sign from Allah on how easily He can give life after death.

Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand} i.e. as you witnessed the revival of that dead man by the Command of Allah the Almighty, He can do the same to all the dead people when He wishes to. (Al Qur’an 31:28)

The Qur’an is targeted at the believers, so why does Allah describe Bani Israel’s behaviour in so much depth to us? It is to warn us, the Muslims, not to imitate their behaviour: hypocrisy, lack of faith, arrogance and disobedience. If our behaviour resembles that of the Bani Israel described in this story, then we are no better than them, at it would be apparent that we have learnt nothing from the Qur’an. May Allah save us from having these characteristics and to continue obeying Him in all matters, large and small, ameen.