Category Archives: Fatwa For Women

Musk after Ghusl

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Musk after Ghusl

🖋 *FaTwA rEgArDiNg WoMeN*

🖋 *Topic: Reason why a menstruating woman should use a piece of cloth perfumed with musk after doing ghusl*

*Q*💬 *What is the reason for using a piece of cloth perfumed with musk after the menstrual bleeding finishes?.*

*A*💬 *Praise be to Allaah.*

💦Al-Bukhaari (314) and Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: *“Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.”* Asma’ said: How should she purify herself? He said: *“Subhaan-Allaah! Purify yourself with it.”* ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood.

💦The reason for using this is to perfume the site and ward off unpleasant odours.

💦Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: The scholars differed concerning the reason for using musk. The correct view is that of the majority of our companions and others, which is that the purpose of using musk is to perfume the site and ward off unpleasant odours. … She should use it after ghusl. If no musk is available, she should use whatever perfume she can find. If she cannot find any perfume then it is mustahabb for her to use whatever will remove the odour [soap, nowadays]. If she cannot find anything, then water is sufficient for her, but if she fails to perfume it when perfume is available, that is makrooh. If she is not able to do it then it is not makrooh in her case. End quote.

💦Dr. Aaminah ‘Ali Naasir Siddeeq, professor of microbiology in the College of Science in Jeddah has discovered that musk is a natural antibiotic for treating skin diseases and genital diseases in humans and animals. This discovery was patented in the King ‘Abd al-‘Azeez City for Science and Technology in Riyadh.

See al-Mujtama’ magazine:http://www.almujtamaa-mag.com/Detail.asp?InSectionID=81&InNewsItemID=217507

[Article is in Arabic]

💦The researcher also presented to the Eighth International Conference on scientific miracles in the Qur’aan and Sunnah, held in Kuwait in 1427 AH a paper entitled: Aspects of the scientific miracles of using musk as an antibiotic against funguses and yeasts that cause disease in humans, animals and plants..

💦She explained that disease-causing bacteria increase in number during the menstrual period and that musk has a strong effect in killing off these harmful microbes.

See the paper [in Arabic] at:

http://www.nooran.org/con8/Research/436.pdf

http://www.tafsir.org/vb/archive/index.php?t-6980.html

💦It is clear that the reason for the menstruating woman using musk is to perfume the site, to ward off unpleasant odours, and to kill off disease-causing funguses and yeasts.

And Allaah knows best.

Islam Q&A

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Types of Istihaadah

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Types of Istihaadah

🌸 *Fatwa regarding women* 🌸

*Topic: Types of Istihaadah*

*Q*💬 *If a woman bleeds so much that it is istihaadah (non-menstrual vaginal bleeding), how should she pray?.*

*A*💬Praise be to Allaah.

Istihaadah means three things:

1 – The woman had a regular period before she experienced istihaadah. In this case she should refer to the regular period that she used to have, and during that time she should stop praying and she is subject to the rulings on menses, and anything other than that is istihaadah, and she is subject to the rulings on istihaadah at that time.

For example: A woman used to get her period for 6 days at the beginning of each month, then she began to experience istihaadah and she bleeds all the time. So her period is the first six days of every month, and everything else is istihaadah, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) according to which Faatimah bint Abi Hubaysh said: O Messenger of Allaah, I am experiencing istihaadah and I never become pure; should I stop praying? He said: “No, that is a vein. But stop praying for the number of days that you used to menstruate, then do ghusl and pray.” Narrated by al-Bukhaari. In Saheeh Muslim it says that the Prophet (peace and blessings of Allaah be upon him) said to Umm Habeebah: “Stop praying for the number of days that your menses used to last, then do ghusl and pray.” Based on this, the woman who is experiencing istihaadah should stop praying for the number of days that her period used to last, then she should do ghusl and pray, and not worry about the bleeding at that time.

2 – If she did not have a regular period before the istihaadah, rather she has been experiencing istihaadah since the first time she got her menses, then she should distinguish between different types of blood. Her menses is when the blood is dark or thick or has a distinctive odour, and she is subject to the rulings on menses at that time. Anything other than that is istihaadah and she comes under the rulings on istihaadah.

For example: A woman sees blood when she first starts to menstruate, and it is continuous, but for ten days it is dark and the rest of the time it is red. Or she sees that it is thick for ten days and thin for the rest of the time. Or she notices that for ten days it has the odour of menstrual blood and for the rest of the time it has no odour. So her menses is the dark blood in the first case, the thick blood in the second and the blood that has an odour in the third. Everything apart from that is istihaadah, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abi Hubaysh: “When it is menstrual blood it is dark and recognizable, so when it  is like that, then stop praying, and when it is otherwise, do wudoo’ and pray, for that is from a vein.” Narrated by Abu Dawood and al-Nasaa’i; classed as saheeh by Ibn Hibbaan and al-Haakim. Although the isnaad and text of this hadeeth are subject to further discussion, the scholars (may Allaah have mercy on them) followed it, and that is better than trying to make her follow the pattern of the majority of women.

3 – If she does not have a regular period and cannot distinguish it properly because the istihaadah is ongoing from the first time she saw the blood, and her blood is all the same or its characteristics are varied but it cannot be menstrual blood. This woman should act on the basis of what is the usual pattern among women, so her menses is six or seven days each month, and she should start from the first time when she saw blood; everything apart from that is istihaadah.

For example: if the first time she saw blood was on the fifth of the month, and it continued with no change to distinguish menstrual bleeding by colour etc, then her period is six or seven days of each month starting from the fifth of the month, because of the hadeeth of Hamnah bint Jahsh (may Allaah be pleased with her) who said: “O Messenger of Allaah, I bleed a great deal all the time. What do you think – should I stop praying and fasting?” He said: “I suggest you use a piece of cotton, for it will absorb the blood.” She said: It is more than that. In this report he said: “That is a kick from the shaytaan, so count your menses as six or seven days, which is something between you and Allaah, then wash yourself and when you see that you have become pure and you are certain of it, then pray for twenty-four or twenty-three days, and fast.” This hadeeth was narrated by Ahmad and Abu Dawood, and narrated and classed as saheeh by al-Tirmidhi. It was narrated that Ahmad classed it as saheeh and that al-Bukhaari classed it as hasan.

The words of the Prophet (peace and blessings of Allaah be upon him), “six or even days” does not mean that one has the choice, rather it is for the purpose of ijtihaad, so the woman should look at those whose situation is closest to hers in terms of physical resemblance, age and relationship, etc., and see whose cycle most closely resembles hers. If the closest one has a six-day period then she should regard her menses as six days, and if the closest is seven days then she should regards her menses as seven days. End quote.

Risaalah fi’l-Dima’ al-Tabee’iyyah li’l-Nisa’ by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)

At the time when she decides that the blood is menstrual blood, then she is menstruating, and at the time when she decides that the period has ended, then she is pure and she should pray and fast, and may have intercourse with her husband.

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Women cutting their hair and removing facial hair*

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Women cutting their hair and removing facial hair*

💫 *Fatwa regarding women* 💫

*Topic:Women cutting their hair and removing facial hair*

*Q*💬What is the ruling concerning a Muslima’s hair. Is she allowed to cut it as much as up to her shoulder or not/ what about facial hair? Is it haram to get rid of it or not. Please answer and pray my iman is strong.

*A*💬Praise be to Allaah.

We ask Allaah Almighty to increase you in faith and to make you content with the truth.

Your question includes two issues:

1 – the ruling on cutting women’s hair. Shaykh Ibn Baaz (may Allaah have mercy on him) said:

We do not know anything (to disallow) cutting women’s hair. What is forbidden is shaving it. You should not shave your hair but you may cut it and reduce its length or volume; we know of nothing wrong with that. But that should be done in a proper manner which will please you and your husband. You should come to some agreement with him on a kind of haircut that does not resemble kaafir women, because if you leave it long, it will be a lot of trouble to wash it and comb it. So if the hair is very long or thick, and the woman cuts it to reduce its length or volume, that doesn’t matter. Cutting some of it will make it more beautiful, which will please both the woman and her husband. So we do not know of any reason to disallow that. But shaving it altogether is not permissible, except in the case of sickness. And Allaah is the Source of strength.

See Fataawa al-Mar’ah al-Muslimah, part 2, p. 515

It was narrated in Saheeh Muslim that Abu Salamah ibn ‘Abd al-Rahmaan said: “The wives of the Prophet (peace and blessings of Allaah be upon him) used to cut their hair until it came just below their ears.” (al-Hayd, 320)

Al-Nawawi said: this indicates that it is permissible for women to cut their hair short.

But women should avoid resembling kaafir women or immoral women when they cut their hair

Shaykh Saalih al-Fawzaan said:

It is not permissible for a woman to cut her hair short in the back and leave the sides longer, because this involves disfiguring and fooling about with her hair which is part of her beauty, and it also involves imitating the kaafir women. This prohibition also applies to haircuts which are named after kaafir women or animals, like the “Diana” cut, named after a kaafir women, or the “lion” cut or “mouse” cut, because it is haraam to imitate the kaafirs or to imitate animals, and because that involves fooling about with a woman’s hair which is part of her beauty.

Fataawa al-Mar’ah al-Muslimah, 2/516,517

2 – Removing facial hair.

Shaykh Muhammad al-Saalih ibn ‘Uthaymeen said:

With regard to hair which is abnormal, because it grows in places where hair does not usually grow, such as a woman having a moustache or hair growing on her cheeks, there is nothing wrong with removing this, because it is abnormal and is disfiguring to the woman.

The Standing Committee was asked about women removing facial hair, and they replied as follows:

It is OK for a woman to remove hair on the upper lip, thighs, calves and arms. This is not the same as plucking (eyebrows), which is forbidden.

‘Abd al-‘Azeez ibn Baaz, ‘Abd al-Razzaaq ‘Afeefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood

Fataawa al-Lajnah al-Daa’imah, 5/194, 195

The Standing Committee was also asked:

What is the ruling on a woman removing hair from her body; if it is permissible, then who is allowed to do that for her?

They answered:

It is permissible for her (to remove) everything except her eyebrows and the hair on her head; it is not permissible for her to remove those, or to remove anything from the eyebrows whether by shaving or any other means. She, her husband or one of her mahrams may do that for her, with regard to the parts of the body that they are permitted to see; or another woman may do that, with regard to the parts of the body that she is permitted to see

‘Abd al-‘Azeez ibn Baaz, ‘Abd al-Razzaaq ‘Afeefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood

Fataawa al-Lajnah al-Daa’imah, 5/194

The hair of the private parts and the thighs may not be seen by either another woman or a mahram.

It is forbidden for a woman to remove her eyebrows or part of them by any means, whether it be by shaving, cutting, using a depilatory substance, because this constitutes the plucking for which the Prophet (peace and blessings of Allaah be upon him) cursed the one who does it, i.e., the women who plucks all or part of her eyebrows, claiming that it is for the purpose of beautification, or the woman who does that for her. This is changing the creation of Allaah which the Shaytaan promised to enjoin upon the sons of Adam.

Sheikh Muhammed Salih Al-Munajjid

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Ruling on women going to the masjid

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Ruling on women going to the masjid

💫💫 *Fatwa Regarding Women* 💫💫

*Topic: Ruling on women going to the masjid*

*Q*💬Is it right to forbid women to go to the mosque? If so, where in the Holy Qur’aan or the ahaadeeth can I find this?

*A*💬Praise be to Allah.

There is no doubt that a woman’s prayer in her house is better for her than praying in the mosque, as is indicated by the Sunnah of the Prophet (Peace & Blessings of Allaah be upon Him). He said: “Do not prevent your women from going to the mosque, even though their houses are better for them.” (Reported by Abu Dawud in al-Sunan, Baab maa jaa’a fee khurooj al-nisaa’ ilaa’l-masjid: Baab al-tashdeed fee dhaalik. See also Saheeh al-Jaami‘, no. 7458).

Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet (Peace & Blessings of Allaah be upon Him) said: “A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house.” (Reported by Abu Dawud in al-Sunan, Baab maa jaa’a fee khurooj al-nisaa’ ilaa’l-masjid. See also Saheeh al-Jaami‘, no. 3833).

Umm Humayd, the wife of Abu Humayd al-Saa‘idi reported that she came to the Prophet (Peace & Blessings of Allaah be upon Him) and said: “O Messenger of Allaah, I love to pray with you.” He said: “I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque.” So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allaah (i.e., until she died). (Reported by Imaam Ahmad; the men of its isnaad are thiqaat (trustworthy)).

But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadeeth:

From ‘Abdullah ibn ‘Umar, who said: “I heard the Messenger of Allaah SAWS (peace be upon him) say: ‘Do not prevent your women from going to the mosque if they ask your permission.’” Bilaal ibn ‘Abdullah said, “By Allaah, we will prevent them.” (Ibn ‘Umar) turned to him and told him off in an unprecedented fashion, saying: “I tell you what the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said, and you say ‘By Allaah, we will prevent them’!!” (reported by Muslim, 667).

But there are conditions attached to the permission for women to go to the mosque, as follows:

(1) She should wear complete hijaab.

(2) She should not go out wearing perfume.

(3) She should have the permission of her husband.

Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so. And Allaah knows best.

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

How can I make up for missed prayers

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How can I make up for missed prayers

🌸Fatwa Regarding Women🌸

Question: How can I make up for missed prayers?.

Answer: Praise be to Allaah.

Firstly:

Allaah has allocated specific times for acts of worship for reasons that are known to Him. We know some of them, but some of them are hidden from us. Whatever the case, we are enjoined to adhere to them and it is not permissible to transgress against that except for reasons permitted in sharee’ah.

If a person misses the prayer, one of two scenarios must apply:

1 –

He missed it for a reason, such as falling asleep or forgetting it. There is no sin on him in this case, but he has to make it up when he wakes up or remembers it.

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.” Narrated by al-Bukhaari (572) and Muslim (684); Muslim narrated an additional phrase: “or sleeps and misses it”.

Muslim also narrated (684): “If one of you sleeps and misses a prayer, or forgets it, let him offer the prayer when he remembers, for Allaah says ‘and perform As‑Salaah (Iqaamat‑as‑Salaah) for My remembrance’ [Ta-Ha 20:14].”

2 –

He missed the prayer with no excuse; rather he ignored it until the time for it ended, out of laziness and carelessness. This person is sinning according to the consensus of the Muslims, and has committed a major sin.

It is not valid for him to make it up according to the more correct of the two scholarly opinions, rather he has to repent and regret it, and resolve not to do that again, and he should do a lot of good deeds and offer a lot of voluntary prayers.

Ibn Hazm said:

As for the one who deliberately omits to pray until the time for the prayer ends, he can never make it up, so he should do a lot of good deeds and offer a lot of voluntary prayers, so that his balance (of good deeds) will weigh heavily on the Day of Resurrection, and he should repent and ask Allaah for forgiveness. End quote.

Al-Muhalla (2/235).

This is also the view of ‘Umar ibn al-Khattaab and his son ‘Abd-Allaah, and of Sa’d ibn Abi Waqqaas, Salmaan, Ibn Mas’ood, al-Qaasim ibn Muhammad ibn Abi Bakr, Badeel al-‘Aqeeli, Muhammad ibn Sireen, Mutarrif ibn ‘Abd-Allaah and ‘Umar ibn ‘Abd al-‘Azeez. It was also the view of Dawood al-Zaahiri and Ibn Hazm, and was the view favoured by Shaykh al-Islam Ibn Taymiyah and al-Shawkaani. Among contemporary scholars it was regarded as more correct by al-Albaani, Ibn Baaz, Ibn ‘Uthaymeen and others.

They quoted as evidence the following:

(i)

The words of Allaah (interpretation of the meaning):

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103]

They said: There is a set time for prayer and it is not permissible to do it at any other time except with evidence.

(ii)

The words of the Prophet (peace and blessings of Allaah be upon him): “Whoever forgets a prayer, let him offer it as soon as he remembers, for there is no expiation for it other than that.”

The words “let him offer it as soon as he remembers, for there is no expiation for it other than that” mean: If he is slow in offering the prayer after he remembers it, then it is not an expiation, so how about the one who neglects it deliberately without forgetting or sleeping? It is even more likely that it will not be an expiation in that case, and making it up will be of no benefit.

(iii)

Because Allaah has allocated a specific time for each obligatory prayer, specifying the beginning and end thereof, so it is as if it is not valid to do it before that time just as it is not valid to do it afterwards.

Al-Muhalla (2/235).

(iv)

Ibn Hazm said:

Also, making it up should be based on evidence, and it is not permissible for anything to be prescribed other than by Allaah on the lips of His Messenger (peace and blessings of Allaah be upon him). We ask those who say that the one who deliberately omits the prayer is obliged to make it up to tell us about this prayer that you are telling him to do – is it the prayer that was enjoined by Allaah or some other prayer? If they say it is the one that was enjoined by Allaah, then we say to them: Then the one who deliberately omits it is not a sinner, because he has done what Allaah commanded him to do and there is no sin according to what you say, and there is no blame on the one who deliberately omits to pray until the time for it ends. But that is something that no Muslim can say. If they say that it is not the prayer that Allaah has enjoined him to do, then we say: You are right, and that is enough, because they have admitted that they told him to do something that was not enjoined by Allaah. End quote.

Al-Muhalla (2/236).

Those who say that he has to make it up did so by analogy with the one who forgets or falls asleep, and they said that if the one who forgets has to make it up, then it is more likely that the one who deliberately omitted it should do so.

My response is that there is no comparison between the two scenarios, because the one who omits it deliberately is sinning, which is not true in the case of the one who forgets, so how can an analogy be drawn between the one who is sinning and the one who is not sinning?

Al-Shawkaani (may Allaah have mercy on him) said:

Ibn Taymiyah said: Those who disagree – i.e., those who say that he should make up the prayer – do not have any proof to support their argument. Most of them say that he does not have to make it up unless there is a clear command (based on evidence), but there is no such command in this case. We do not disagree that it is obligatory to make it up; rather we disagree as to whether the made-up prayer will be accepted from him and whether prayer offered at the wrong time is valid. He discussed this matter at length and he favoured the view that was mentioned by Dawood and those who agreed with him, and the matter is as he put it, because I made a thorough study of this matter and I did not see any reliable evidence that obliges the one who misses a prayer deliberately to make it up.

Nayl al-Awtaar (2/26).

The more correct view – and Allaah knows best – is that the one who deliberately omits the prayer should not make it up, rather he has to seek forgiveness and repent.

Ibn al-Qayyim (may Allaah have mercy on him) discussed this issue at length and examined the evidence of both sides in his useful book al-Salaah (p. 67-109).

Note: Shaykh al-Islam Ibn Taymiyah said:

The scholars who say that he should make up the prayer do not say that by making it up he is absolved of sin, rather they say that by making it up his burden of sin is reduced, but the sin of missing and delaying the prayer beyond its prescribed time is like any other sin, it needs either repentance or good deeds that will erase it or other things that will waive the punishment. End quote.

Minhaaj al-Sunnah (5/233).

Islam Q&A

Ruling on celebrating Valentine’s Day

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Ruling on celebrating Valentine’s Day

🌸 *FaTwA rEgArDiNg WoMeN* 🌸

*Topic: Ruling on celebrating Valentine’s Day*

*Q*💬What is the ruling on Valentine’s Day?

*A*💬Praise be to Allaah.

Firstly:

Valentine’s Day is a jaahili Roman festival, which continued to be celebrated until after the Romans became Christian. This festival became connected with the saint known as Valentine who was sentenced to death on 14 February 270 CE. The kuffaar still celebrate this festival, during which immorality and evil are practised widely.

Secondly:

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar’i issues which are to be based on the sound texts.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Festivals are part of sharee’ah, clear way and rituals of which Allaah says (interpretation of the meaning):

“To each among you, We have prescribed a law and a clear way”

[al-Maa’idah 5:48]

“For every nation We have ordained religious ceremonies which they must follow”

[al-Hajj 22:67]

— such as the qiblah (direction faced in prayer), prayer and fasting. There is no difference between their participating in the festival and their participating in all other rituals. Joining in fully with the festival is joining in with kufr, and joining in with some of its minor issues is joining in with some of the branches of kufr. Indeed, festivals are one of the most unique features that distinguish various religions and among their most prominent symbols, so joining in with them is joining in with the most characteristic and prominent symbols of kufr. No doubt joining in with this may lead to complete kufr.

Partially joining in, at the very least, is disobedience and sin. This was indicated by the Prophet (peace and blessings of Allaah be upon him) when he said: “Every people has its festival and this is our festival.” This is worse than joining them in wearing the zinaar (a garment that was worn only by ahl al-dhimmah) and other characteristics of theirs, for those characteristics are man-made and are not part of their religion, rather the purpose behind them is simply to distinguish between a Muslim and a kaafir. As for the festival and its rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allaah. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/207).

He also said (may Allaah have mercy on him): It is not permissible for the Muslims to imitate them in anything that is uniquely a part of their festivals, whether it be food, clothing, bathing, lighting fires, refraining from a regular habit, doing acts of worship or anything else. It is not permissible to give a feast or to give gifts, or to sell anything that will help them to do that for that purpose, or to allow children and others to play games that are part of the festivals, or to wear one’s adornments.

To conclude: the Mulsims should not do any of their rituals at the time of their festivals; rather the day of their festival should be like any other day for the Muslims. The Muslims should not do anything specific in imitation of them. End quote from Majmoo al-Fataawa (25/329).

Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the Christians have a festival, and the Jews have a festival, it is only for them, so no Muslim should join them in that, just as no Muslim should join them in their religion or their direction of prayer. End quote from Tashabbuh al-Khasees bi Ahl al-Khamees, published in Majallat al-Hikmah (4/193)

The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was narrated by al-Bukhaari (952) and Muslim (892) from ‘Aa’ishah (may Allaah be pleased with her) who said: Abu Bakr came in and there were two young girls of the Ansaar with me who were singing about what had happened to the Ansaar on the day of Bu’aath. She said: And they were not (professional) singing girls. Abu Bakr said: “Musical instruments of the shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)?!” and that was on the day of Eid. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O Abu Bakr, every people has a festival and this is our festival.”

Abu Dawood (1134) narrated that Anas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, they had two days when they would play. He said: “What are these two days?” They said: “We used to play on these days during the Jaahiliyyah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has given you instead of them two days that are better than them: the day of al-Adha and the day of al-Fitr.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

This indicates that festivals are among the characteristics by which nations are distinguished, and it is not permissible to celebrate the festivals of the ignorant and the mushrikeen (polytheists).

The scholars have issued fatwas stating that it is haraam to celebrate Valentine’s Day.

1 –Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

In recent times the celebration of Valentine’s Day has become widespread, especially among female students. It is a Christian festival where people dress completely in red, including clothes and shoes, and they exchange red flowers. We hope that you can explain the ruling on celebrating this festival, and what your advice is to Muslims with regard to such matters; may Allaah bless you and take care of you.

He replied:

Celebrating Valentine’s Day is not permissible for a number of reasons.

1-     It is an innovated festival for which there is no basis in Islam.

2-     It promotes love and infatuation.

3-     It calls for hearts to be preoccupied with foolish matters that are contrary to the way of the righteous salaf (may Allaah be pleased with them).

It is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else.

The Muslim should be proud of his religion and should not be a weak character who follows every Tom, Dick and Harry. I ask Allaah to protect the Muslims from all temptations, visible and invisible, and to protect us and guide us.

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (16/199)

2 – The Standing Committee was asked: Some people celebrate Valentine’s Day on the fourteenth of February every year. They exchange gifts of red roses and wear red clothes and congratulate one another. Some bakeries make red coloured sweets and draw hearts on them, and some stores advertise products that are especially for this day. What is your opinion on the following:

1-     Celebrating this day

2-     Buying things from the stores on this day

3-     Storekeepers who are not celebrating it selling things that may be given as gifts to people who are celebrating it?

They replied:

The clear evidence of the Qur’aan and Sunnah – and the consensus of the early generations of this ummah – indicates that there are only two festivals in Islam: Eid al-Fitr and Eid al-Adha. Any other festivals that have to do with a person, a group, an event or anything else are innovated festivals, which it is not permissible for Muslims to observe, approve of or express joy on those occasions, or to help others to celebrate them in any way, because that is transgressing the sacred limits of Allaah, and whoever transgresses the sacred limits of Allaah has wronged himself. If the fabricated festival is also a festival of the kuffaar, then the sin is even greater, because this is imitating them and it is a kind of taking them as close friends, and Allaah has forbidden the believers to imitate them and take them as close friends in His Holy Book. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Valentine’s Day comes under this heading because it is an idolatrous Christian festival, so it is not permissible for a Muslim who believes in Allaah and the Last Day to observe it or approve of it or congratulate people on it. Rather he has to ignore it and avoid it, in obedience to Allaah and His Messenger, and so as to keep away from the causes that incur the wrath and punishment of Allaah. It is also haraam for the Muslim to help people to celebrate this or any other haraam festival by supplying any kind of food or drink, or buying or selling or manufacturing or giving or advertising etc., because all of that is cooperating in sin and transgression and is disobedience towards Allaah and His Messenger (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2]

The Muslim must adhere to the Book of Allaah and the Sunnah in all his affairs, especially at times of fitnah when evil is widespread. He should be smart and avoid falling into the misguidance of those who have earned Allaah’s anger and who have gone astray, and the evildoers who have no fear of Allaah and who do not have any pride in being Muslims. The Muslim must turn to Allaah and seek His guidance and remain steadfast in following it, for there is no Guide except Allaah and no one can make a person steadfast but Him. And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked:

Among our young men and women it has become common to celebrate Valentine’s Day, which is named after a saint who is venerated by the Christians, who celebrate it every year on February 14, when they exchange gifts and red roses, and they wear red clothes. What is the ruling on celebrating this day and exchanging gifts?

He replied:

Firstly: it is not permissible to celebrate these innovated festivals, because it is an innovation for which there is no basis in Islam. It comes under the heading of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

Secondly: it involves imitating the kuffaar and copying them by venerating that which they venerate and respecting their festivals and rituals, and imitating them in something that is part of their religion. In the hadeeth it says: “Whoever imitates a people is one of them.”

Thirdly: it results in evils and haraam things such as wasting time, singing, music, extravagance, unveiling, wanton display, men mixing with women, women appearing before men other than their mahrams, and other haraam things, or things that are a means that leads to immorality. That cannot be excused by the claim that this is a kind of entertainment and fun. The one who is sincere towards himself should keep away from sin and the means that lead to it.

And he said:

Based on this, it is not permissible to sell these gifts and roses, if it is known that the purchaser celebrates these festivals or will give these things as gifts on those days, so that the seller will not be a partner of the one who does those innovations. And Allaah knows best. End quote.

And Allaah knows best.

Islam Q&A

Ruling On Discharge From Uterus

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Ruling On Discharge From Uterus

*ToPiC:* *Ruling on the discharges that come out from the woman’s uterus*

*Q*💬A girl noticed some thin discharge on her underwear but she had not felt it come out. Is it permissible for her to pray with her underwear on which this discharge has gotten? If it is not permissible, then does she have to repeat her wudoo’ and change her underwear?.

*A*💬Praise be to Allaah.

The discussion on such discharges focuses on two issues:

1 – Is it taahir (pure) or naajis (impure)?

The view of Abu Haneefah and Ahmad, and one of the two views narrated from al-Shaafa’i – which al-Nawawi classed as correct – is that it is pure. This view was also favoured by Shaykh Ibn ‘Uthaymeen, who said in al-Sharh al-Mumti’ (1/392):

If these discharges come as the result of intimacy then they are pure, because they are not the waste products of eating and drinking, thus they are not urine. The basic principle is that there is no impurity unless there is evidence that something is impure. Because a man is not obliged to wash his penis if he has intercourse with his wife nor to wash his garment if anything gets onto it; if it were impure then the maniy (sememn – which is pure) would become impure (through contamination with these discharges).

See al-Majmoo’, 1/406; al-Mughni, 2/88

Based on this, she does not have to wash her underwear or change them if these discharges get on them.

2 – Is wudoo’ invalidated as a result of these discharges or not?

The view of most of the scholars is that this does invalidate wudoo’.

This is the view favoured by Shaykh Ibn ‘Uthaymeen, who said:

Anyone who attributes to me the view that this does not invalidate wudoo’ is not correct. It seems that he understood from my words that it is pure and does not invalidate wudoo’.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/287

And he also said (11/285):

With regard to the belief of some women, that (these discharges) do not invalidate wudoo’, I do not know of any basis for that except the view of Ibn Hazm.

But, if a woman experiences this wetness constantly, then she should do wudoo’ for every prayer after the time for the prayer begins, and it will not matter if this wetness if discharged after that, even if that happens whilst she is praying.

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

If the wetness described happens continually, most of the time, then every woman who experiences that must do wudoo’ for every prayer when the time begins. This is similar to the case of a woman who suffers from istihaadah (ongoing non-menstrual vaginal bleeding) or one who suffers from urinary incontinence.

But if this wetness only happens sometimes, and is not ongoing, then it comes under the same rulings as urine – when it happens it invalidates purity, even during the prayer.

Majmoo’ Fataawa Ibn Baaz, 10/130

And Allaah knows best.

Islam Q&A