Must a Muslim Woman Be Dressed in Black ?

Must a Muslim Woman Be Dressed in Black ?

Question
Dear scholars, As-Salamu `alaykum. My only question is this: Is it necessary for a Muslim woman to wear black ?

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner! Thank you for this question, which reflects a true desire to learn more about Islam and its guidance and to live accordingly.

In the first place, it should be noted that there are certain requirements for a Muslim woman's dress. These are:
1. It must cover the whole body.
2. It must not be tight or transparent.
3. It must not delineate the parts of the body, especially those parts that are sexually attractive.
4. It must not be a dress that is usually worn by men.

Jurists, including Imam Ash-Shafi`i, have unanimously agreed that hijab is obligatory upon every woman; however, they differ on covering the face. Some jurists hold that the face must be covered whereas others maintain that it is merely a recommended act.

There is no specific significance for the color black to say that the dress should be black. In some cultures, certain colors are reserved for men; in such a case, a woman should not wear those colors while in that cultural setting.

Elaborating on this issue, Sheikh Muhmmad Saleh Al-Munajjid, a prominent Muslim scholar and Saudi lecturer, issues the following fatwa:

“It is not one of the conditions pertaining to the Muslim woman's dress that it should be black. A woman may wear whatever she wants, so long as she does not wear a color that is only for men [according to the custom of the country], and she does not wear a garment that is an adornment in itself, that is, decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse:‘and not to show off their adornment…’ (An-Nur: 31)

“This general meaning includes the outer garment, if it is decorated. Abu Dawud narrated from Abu Hurairah that the Messenger of Allah (peace and blessings be upon him) said: ‘Do not prevent the female slaves of Allah from attending the mosques of Allah, but let them go out unadorned.”

In the Fatwas of the Standing Committee for Fatwa and Research in Kingdom of Saudi Arabia we read:

"It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men.

“The dress of the Muslim woman need not only be black. It is permissible for her to wear any color of clothing so long as it covers her `awrah (the parts of the body that have to be covered), does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.

“It is not a must for women to wear black. They may wear other colors that are worn only by women, do not attract attention, and do not provoke desire.

“Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports that indicate that the women of the Companions used to wear black. Abu Dawud narrated that Umm Salamah said: ‘When the words ‘and to draw their veils all over juyubihinna (i.e. their bodies, faces, necks and bosoms [one interpretation of the meaning])’ (An-Nur: 31) were revealed, the women of the Ansar (Helpers) went out looking as if there were crows on their heads because of their garments.''

“This is to be understood as meaning that those clothes were black in color.”

Requirements of Hijab

Requirements of Hijab

Question
Dear scholars, As-Salamu `alaykum. Is it enough for a female to wear loose skirts or trousers and knee-length, long-sleeved shirts with a hijab that comes down over the shoulders and chest? Or must an `abaya or jilbab be worn over it? I am a student who is currently on holiday and I wore `abayas all through this Ramadan, as I don't know what the correct dress is. But I will soon be going back to college and I think it will be difficult for me to go around in `abayas all the time. Please clarify this issue for me as soon as possible.

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.Islam does not prohibit women from going out to fulfill their needs, but it lays down a proper code of behavior, which is primarily intended to safeguard the modesty, dignity and honor of men and women.In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

It is important to remember that the purpose of hijab in Islam is not to cut women out from participating in the activities of the society or to keep men and women utterly segregated or to make it hard for women to function normally in life. Rather the purpose of hijab is to help women maintain their dignity and honor as free persons and to help them fulfill their obligations smoothly and comfortably.So the requirements of hijab are never oppressive or restrictive in any way; here are the requisites of hijab or proper Islamic attire for women:
1. It should cover her whole body except face and hands.
2. It should be loose-fitting.
3. It should not be transparent or revealing.
4. It should not be an attire specifically worn by men only.

So long as your attire fulfills the above conditions, you don’t have to worry. Remember Allah has not revealed religion to make life difficult; rather it is intended to make it easy and comfortable for us. Allah says: (He has not laid upon you in religion any hardship) (Al-Hajj 22: 78). (Allah wishes to lighten the burden for you; for certainly man has been created weak!) (An-Nisaa’ 4: 28).

Dress Code for Muslim Women: Why?

Dress Code for Muslim Women: Why?

Question
Hello, I am a non-Muslim Canadian employer, and have Muslims and non-Muslims working for me. Amongst the Muslim women that work for me, there are a few who insist on adhering to a particular type of religious dress, but the majority does not. I find it strange that only a minority insists on covering themselves from top to bottom, and want to know why should I cater to them?

Answer
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear Jack, thanks a lot for your good question which is a sign of your kind heart and gentle manners.The dress code for Muslims and non-Muslims living in a certain country is meant to maintain purity and chastity of the country. All members of the community should respect the religious freedom of all of the citizens. Freedom and justice should be guaranteed for all as guaranteed by the constitutional rights that are meant to preserve the fabric of the community.

In his response to your question, Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada , states:

I appreciate your query; let me elucidate the issue as best as I can in this limited forum:

The Islamic dress code for women as well as men entails wearing modest attire that is intended to preserve their human dignity, while concealing parts of the body that may invite undue attention from members of the opposite sex. Proper Islamic attire is meant to manifest purity and chastity, the same philosophy underlying the dress code for Christian sisters, monks or those who are in a convent.

This obligation and requirement is imposed in Islam on both genders. According to the teachings of the Qur’an, further explained by the Prophetic precedents, which together constitute the twin fundamental sources of Islam, both men and women are to do everything possible to guard their looks, actions and thoughts while coming in contact with members of the opposite sex. They are advised to avoid clothes that are tight, transparent, or that which reveals the contours of their body and invite attention from members of the opposite sex. For obvious physiological reasons, the requirements differ between the genders. With respect to the requirements for women, it is that any clothes worn must be loose (in terms of fitting) and modest while covering the entire body except the face, hands or feet up-to ankles when required for daily work.

The above dress code is based on the consensus among jurists and scholars belonging to all of the schools of jurisprudence that Muslims follow all over the world. The only difference of opinion among them pertains with respect to the permissibility of revealing face and hands, which, according to the majority, is perfectly justified for daily business and human interactions. This position is elaborated in all the works of the Qur’anic exegeses as well as expounded in the leading works of Islamic jurisprudence. Examples of the first category are the works of Tabari, Qurtubi, Ibn `Atiyyah, Ibn Kathir, while the works of the latter include those of Ibn Al-Humam, Ibn `Abideen, An-Nawawi, Shirazi, Suhnoon, Dusuqi, Ibn Qudamah, etc., the modern works of jurisprudence include those of Jad Al-haq, Makhluf, both ex-rectors of Al-Azhar, the preeminent Islamic University in the world, and Al-Qaradawi, Zaydan, etc., of the contemporary jurists.

It must however be pointed out that the above dress code for women is only applicable when women venture out to public space where they come in direct contact with members of the opposite sex, while they are free to wear what they choose in the confines of their homes with their spouses.

It is true that some Muslim men and women may or may not observe all of the above rules, but it must be stressed that those who are conscious of their religion would insist on them as an absolute requirement (as they are within their right to), and they would consider failure to be able to do so as a definite breach of faith. The fact that others may not live up to the ideals should not be used against those who wish to do so.

I urge you to respect the religious freedom of all of the citizens that make up this wonderful country so that the constitutional rights of all are fully safeguarded, for in taking away another’s freedom, we are inadvertently taking away our own freedom, and undermining the very foundations of our civil society which guarantees freedom and justice for all.

Seeking Husband's Permission to Go to Hajj: Necessary?

Seeking Husband's Permission to Go to Hajj: Necessary ?


Question
Can a Muslim woman perform Hajj without seeking the permission of her husband ?

Answer
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thanks for your question, which emanates form a God-fearing heart, since it shows your commitment to Hajj, one of the five pillars of Islam. The Prophet (peace and blessings be upon him) said, “Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the Messenger of Allah, performing Prayer, paying the Zakah, making the pilgrimage to the Sacred House (Hajj), and fasting the month of Ramadan.” (Reported by Al-Bukhari) Also, we’d would like to commend your pursuit of Islamic counseling.

As for your question, we’d cite the following from Sheikh Sayyed Sabiq’s Fiqh-us-Sunnah:

“It is mandub (recommended) for a woman to seek her husband's permission for performing wajib (obligatory) Hajj. If he grants her the permission she may leave for Hajj, but if he refuses she may still proceed for Hajj, for a husband is not supposed to deny his wife the right to perform the obligatory Hajj. Hajj is an obligatory act of worship, and such it is unlawful to obey the husband at the expense of disobeying Allah the Almighty. A woman should perform obligatory Hajj as soon as possible, just as she should offer her prescribed daily prayers at their earliest appointed times. In either case a husband has no right to prevent his wife from doing what is her obligatory duty.

The same applies when a wife has vowed a Hajj, because it is mandatory like the obligatory Hajj.

However, in case of nafl (voluntary) Hajj (i.e. Hajj performed after the first time), the husband may prevent his wife from going, and the wife must obey her husband. This is supported by a hadith reported by Ad-Daraqutni on the authority of Ibn `Umar (may Allah be pleased with him) who narrated that while speaking about a wealthy lady whose husband had refused to give her permission to perform Hajj, the Prophet (peace and blessings be upon him) said: "She must not go for Hajj except by her husband's permission.” ”

Should a Wife Wait for Her Husband Before She Goes for Hajj?

Should a Wife Wait for Her Husband Before She Goes for Hajj ?

Question
Respected sheikh, as-salamu `alaykum. I performed Hajj before I married, al-hamdulillah. Now my wife wants to perform Hajj, and I have other important financial obligations (children's education and so on). Is Hajj fard (obligatory) on her in this situation? If not, does she have to wait? If she has enough money for herself only, and I do not have sufficient money for the Hajj expenses for myself and four children (since we cannot leave them here, as we do not have any close relatives here), will the Hajj still be fard on her, or does she have to wait till I, as the mahram, can also afford to accompany her? Jazaka Allahu Khayran for your answer.

Answer

Wa `alaykum as-salam wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Brother, thanks for your question, and your concern about your wife and your family.

If your wife has enough money to perform Hajj, it is obligatory upon her to do so. She is not advised to delay performing Hajj and should offer it as soon as possible. She may go in the company of trustworthy women who have their own mahrams (a non-marriageable male relative) or husbands, with whom her safety is assured.

In his response to your question, Sheikh Muhammad Nur `Abdullah, former president of the ISNA (Islamic Society of North America) and member of the Fiqh Council of North America, states:

I don’t believe she has to wait until you can afford to accompany her. If she has a sufficient amount of money for her Hajj expenses, she can join a company of trustworthy and reliable Muslim sisters who are also going to perform Hajj.

In this case, you can stay home with the children and allow your wife to go and fulfill her religious obligation. The problem that many people face is that they continue delaying it for ongoing reasons that do not seem to end. A Muslim never knows what might happen and when he is going to meet his Lord.

Woman Acting as President of the Mosque

Woman Acting as President of the Mosque

Question

Respected scholars, as-salamu `alaykum. Can a Muslim womaan be president of the mosque? If so, how would she assume her duties at times of menses? I heard that menstruating women cannot enter the mosque. Jazakum Allahu khayran.

Answer

Wa `alaykum as-salam wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thank you for your question that reflects your care to have a clear view of the teachings of Islam. Allah commands Muslims to refer to people of knowledge to get themselves well-acquainted with the teachings of Islam as well as all aspects of life.

As far as Islamic Shari`ah is concerned, there is nothing wrong in a woman taking over the leadership of administrative and financial affairs and necessities of a mosque or to be a director of an Islamic Center. As for a menstruating woman attending the mosque, this is a controversial issue among Muslim jurists and the most correct opinion is that it is permissible as there is no authentic text to forbid menstruating women from attending the mosque and most mosques today have offices and adjacent rooms other than the prayer hall.

In his response to your question, Sheikh Mohamed El-Moctar El-Shinqiti, director of the Islamic Center of South Plains, Lubbock, Texas, the US, stated,

There is no impediment for a woman to be a president of the mosque, i.e. to take over the leadership of administrative and financial affairs and other mosque necessities. Many Muslim women in the past built mosques as part of the Islamic waqf (Arabic for: endowment) system, and they used to have the final say in choosing imams, teachers, and other employees of the mosque, as well as handling the mosque's finances. This is similar to what any director of an Islamic center in North America does nowadays.

As for menstruating women entering the mosque, it is a controversial issue in Islamic jurisprudence. The Hanbali School, for example, do not see a problem with women attending the mosque while in their cycle. Some of those who opposed to women entering the mosque during menstruation based their argument on the fear of contaminating the mosque, which is easy to avoid nowadays.

In general, there is no authentic text to forbid menstruating women from attending the mosque. But the hadith encouraging menstruating women to attend the `Eid Prayers, states that they should avoid the Prayer area.Anyway, most of the masajid (Arabic for: mosques) today, especially those in Western countries, have offices and halls outside the prayer area.

Anyway, most of the masajid (Arabic for: mosques) today, especially those in Western countries, have offices and halls outside the prayer area.

Woman’s Feet: Are They `Awrah?

Woman’s Feet: Are They `Awrah?

Question
As-Salamu `Alaykum. I hope you can help clarify things for me regarding the covering of the woman’s feet. Is it mandatory for women to cover their feet or not? I know there are differences of opinion regarding the issue. I hope you can guide me towards the right opinion, Insha’ Allah. May Allah Almighty reward you for your good deeds. Jazakum Allah Khayran!

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

First of all, we would like to direct our dear questioner’s attention to the fact that a committed Muslim woman is required to cover her `Awrah, and to keep her Muslim identity in public.

Referring to the aforementioned fact, Allah Almighty says: “Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is Aware of what they do. And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters sons, or their women, or their slaves, or male attendants who lack vigor, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (An-Nur: 31-32)

Focusing more on the question in point, Dr. `Abdul-Kareem Zidan, professor of Shari`ah at Al-Azhar University, states the following:

“The majority of Muslim jurists state that the woman’s feet is `Awrah. However, the Hanafis maintain that the woman’s feet are not `Awrah. I myself prefer the opinion of the Hanafis.

However, the Shafi`is, the Zahiris, Imam Al-Awza`ie, and Imam Malik, maintain that whole of the woman’s body is `Awrah except her face and hands.

However, some of the Hanbalis maintain that whole of the woman’s body is `Awrah because Imam At-Tirmidhi reported in his Hadith that the woman’s body is `Awrah (i.e. with the exception of her face and hands as daily dealing warrants uncovering them). Thus, the proponents of this opinion permitted the woman to uncover her face and hands because it is difficult for her to behave with them being covered in her daily life activities.”

Moreover, the eminent Muslim scholar, Sheikh Yusuf Al-Qaradawi, adds:

“With respect to non-Mahrem men and non-Muslim women, a woman's `Awrah is her entire body with the exception of her face and hands, according to the interpretation we have preferred.

We agree with Imam Al-Razi’s argument that Islam has permitted the woman to expose those parts of the body, the face and hands, which need to be exposed in order to carry out daily business and for giving and taking; it has commanded her to cover what it is not necessary to expose, and has forgiven her accidental, inadvertent exposures or such exposures as are required by necessity. All this is in accordance with the flexibility of Islam.

Imam Al-Razi, states: "Since the showing of the face and hands is necessary, the jurists had no choice but to agree that they are not `Awrah, and since the showing of the feet is not necessary, they have differed concerning whether or not they are `Awrah.'' (Tafsir of Fakhr al-Deen al-Razi, vol. 20, pp. 205-206)"

Mutual Agreement to Delay Pregnancy

Mutual Agreement to Delay Pregnancy

Question
As-Salamu `Alaykum. I am 26 years old, married and I am currently studying. My husband and I agree to postpone begetting children. However, we fear that such an action is Haram. Could you please furnish us with a comprehensive Fatwa regarding the issue? Jazakum Allahu Khyaran.

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

In Islam, begetting children is a shared right between the husband and wife, in the sense that none of the spouses is permitted to refrain from making anything that may jeopardize that right without entering into a mutual agreement with the other partner. Thus, if your husband agrees to postpone having children for the time being until you complete your studies, then there is nothing wrong in this.

Here below are the `Ulama’s Fatwas regarding the issue:

Firstly: The late Azharite scholar and the head of the Sunni Egyptian Institutions in Egypt, Dr. Fu`ad Mukhaymar, may Allah rest his soul in peace, states the following:

“One of the best fruits of marriage in Islam is to beget children. However, if there are certain hindering elements that render both the husband and wife unable to beget children, and both of them agree to remain compassionate and affectionate to each other without having children, then they are permitted to do so, and Allah will reward them generously for their patience and perseverance.”

Secondly: Sheikh Faysal Mawlawi, deputy chairman of the European Council for Fatwa and Research, states:

“ The majority of Muslim scholars agree that the husband is permitted to exercise Al-`Azl or coitus interruptus (i.e. the withdrawal of the penis from the vagina just before ejaculation) if his wife agrees to do so. However, some of them maintain that the husband is permitted to carry out Al-`Azl even without his wife’s permission. It is well known that Al-`Azl, is one of the primary reasons that help hinder pregnancy, and thus control the number of having children.

In addition, the majority of Muslim scholars agree that any scientific means that help achieve the same result gained through Al-`Azl is permissible, especially when resorting to this scientific means is driven by a religiously acceptable reason. However, if the wife agrees not to beget children, then all forms of Al-`Azl becomes permissible according to all scholars.”

Thirdly: The prominent Muslim scholar and Da`iyah, (caller to Islam) Sheikh `Abdul-Khaleq Hasan Ash-shareef, states:

“ No doubt that begetting children is one of the primary objectives of marriage in Islam. Allah Almighty has permitted Muslims to marry in order to populate the earth and to quench their sexual urge through a legal channel.

The Prophet, peace and blessings be upon him, is reported to have permitted his Companions, may Allah be pleased with them all, to practice Al-`Azl. In addition, he told them that whatever Allah Almighty destines will inevitably happen. On the basis of the aforementioned evidence, Muslim scholars have permitted both the husband and wife to carry out Al-`Azl as long as both of them agree to it. However, they go against the issue in case the wife does not agree to Al-`Azl. The scholars state that the husband has no legal right to deny his wife the right to beget children and her right to motherhood, which is one of the basic innate characteristics of women."

Fourthly: the world renowned scholar, Sheikh Yusuf Al-Qaradawi, concludes:

“The preservation of the human species is unquestionably the primary objective of marriage, and such preservation of the species requires continued reproduction. Accordingly, Islam encourages having children and has blessed both male and female progeny. However, it allows the Muslim to plan his family due to valid reasons and recognized necessities.

The common method of contraception at the time of the Prophet, peace and blessings be on him, was Al-`Azl. The Companions of the Prophet, peace and blessings be upon him, engaged in this practice during the period of the Qur’anic revelation. Jabir, may Allah be pleased with him, states, “We used to practice coitus interruptus during the time of Allah’s Messenger, peace and blessings be upon him, while the Qur’an was being revealed.” (Reported by Al-Bukhari and Muslim)

Another version of this Hadith, which is narrated by Muslim, reads, “We used to practice coitus interruptus during the time of Allah’s Messenger, peace and blessings be upon him. He came to know about it, but he did not prohibit it.”

In a gathering at which `Umar was present, someone remarked, ‘Some say that Al-`Azl is a minor form of burying a child alive.’ To this Ali replied, ‘This is not so before the completion of seven stages (of reproduction): being a product of the earth, then a drop of semen, then a clot, then a little lump of tissue, then bones, then bones clothed with flesh, which then become like another creation.’ ‘You are right,’ said `Umar. ‘May Allah prolong your life.'"

Raping Enemies’ Women in Retaliation

Raping Enemies’ Women in Retaliation

Question
As-Salamu `Alaykum. With all the bloody incidents and heinous crimes committed against Muslims in broad daylight, including raping and maltreating Muslim women, is it permissible for Muslims to do the same with women of their enemies in retaliation?

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thank you very much for reposing confidence in us, and we hope our efforts, which are purely for Allah's Sake, meet your expectations.

Indeed, we would like to differentiate between two main points:

1-Fending off aggression launched against Muslims: This should be done without transgressing the limits laid down by the Qur’an. Allah Almighty says: “Fight in the cause of God those who fight you, but do not transgress limits for God loveth not transgressors.” (Al-Baqarah: 190)

2-Giving regard to the Islamic war ethics: It has not been recorded along the course of Islamic history that Muslims raped women of their enemies or even killed their children. Hence, the point referred to here in your question (i.e. raping enemies’ women) is not allowed in Islam and it is not the manners of Muslims. Though many rape incidents have been recorded, where Muslim women were brutalized by enemies, there is no single record of such incident taken place among Muslims, even as a war retaliatory measures.

Confirming these facts, we would like to cite for you the Prophet's instructions to his chief commanders while dispatching them to resist aggressions: “Fight in the Cause of Allah. Fight those who deny Allah; Do not be embittered. Do not be treacherous. Do not mutilate. Do not kill children or those (people) in convents.

" Here is Abu-Bakr's instructions to Usama while embarking on the Levant Campaign:

“Do not betray or be treacherous or vindictive. Do not mutilate. Do not kill children, the aged or women. Do not cut or burn palm trees or fruitful trees. Don’t slay sheep, cows or camels except for food. And you will come across people who confined themselves to worship in hermitages. Leave them alone to what they devoted themselves for.”

Focusing more on the question in point, Sheikh `Ikrimah Sabri, The Mufti of Al-Quds (Jerusalem) & Khatib of Al-Aqsa Mosque, states:

“In fact, the principle of reciprocity has well-established rules in Shari`ah, whereby Muslims are warned from embarking on such inhumane attitudes. For instance, in case the enemy mutilates the dead bodies of Muslims, the Muslim army is not permitted to act in the same manner.

Based on this, it is not permissible for Muslims to rape female captives under the notion of reciprocity. There is nothing like that in Islam. However, if the enemy kills Muslim captives, we are permitted to kill their captives in retaliation.

In all cases, Muslims should not initiate the aggression, for Islam is the religion of mercy. War is not the first option in the life of Muslims; rather, it comes after Da`wah and kind advise.”

Marrying the Daughter of One's Stepmother

Marrying the Daughter of One's Stepmother

Question
A man married a woman who had a daughter from her ex-husband. Is it allowed in Islam for this man's son to marry the daughter of his father's new wife (from her previous husband)?

Answer
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we commend your pursuit of knowledge and your keenness to seek what is lawful and avoid what is not. We earnestly implore Allah to bless your efforts in this honorable way.

It is permissible for a son to marry the daughter of his stepmother from another man than his own father as long as she there is no other reason to prevent the marriage like fosterage. The girl in this case is neither full nor half sister.

In his response to the question in point, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:

"Yes, it is permissible for a man to marry to daughter of his father's wife, if this daughter was born to her from a previous husband, because there is no kinship between these two young people. This young man is not a mahram (unmarriageable) to that young girl. Allah mentioned in the Qur'an the women who are forbidden for marriage and then He said, "Lawful unto you are all beyond those mentioned, so that you seek them with your wealth in honest wedlock…" (an-Nisa': 24)"

Here, we'd like to cite the Fatwa of the well-known Muslim scholar, Sheikh Yusuf Al-Qaradawi, regarding this issue. He states the following:

"Yes, this marriage is permissible and we have witnessed many examples of this marriage. In this case, the man is not marrying his sister as the girl is not his full sister or even half sister from paternal or maternal sides. The daughter from his step mother (i.e. born to her from a previous husband) is not linked to the man in question either through blood or fosterage. This marriage is valid and correct as it does not involve any legal reason for the prohibition of marriage."

Differences between Men and Women in Prayer

Differences between Men and Women in Prayer

Question
Dear Sheikh, As-Salaam `Alakum wa Rahmatuallah wa Barakatuh. Is there any evidence that woman's manner of performing the Prayer is somehow different from that of man?

Answer
Wa`alykum As-Salamu Warahmatullahi Wabarakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Sister in Islam, thanks a lot for your question, which reflects your care about the main pillar of Islam, Prayer. The Prophet, peace and blessings be upon him said: "Islam has been built on five pillars: to testify that there is no god but Allah and that Muhammad is the Messenger of Allah; to perform daily Prayers (Salah); to pay the poor-due (Zakah); to fast in Ramadan; and to perform Pilgrimage (Hajj) to the Sacred Mosque in Makkah, if one is financially and physically able.” (Reported by Al-Bukhari) In another Hadith, he said, “Prayer is the cornerstone of Islam…”

Answering your question, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, states:

“The general principle is that women are equal to men in all religious rulings, because of the Hadith: "Women are counterparts of men." (Reported by Ahmad), except when there is evidence of a specific ruling which applies only to women. One of the cases in which the scholars mention specific rules for women is Prayer, as follows:

1. Women do not have to give Adhan (call to Prayer) or Iqamah (second call to Prayer). Ibn Qudamah, may Allah have mercy on him, said: "We don’t know any difference between Muslim scholars (on this point)." (Al-Mughni ma`a Ash-Sharh Al-Kabir, 1/438).

2. All of the woman’s body must be covered during Prayer, except for her face and hands, because the Prophet, peace and blessings be upon him, said: "No prayer will be accepted from an adult woman unless she wears a Khimar.” (Reported by Al-Bukhari) There is some dispute as to whether her heels and feet should be covered.

3. The woman should keep her limbs close to her body during bowing and prostration, and not spread them out, because this is more modest and covering. (Al-Mughni, 2/258) Al-Nawawi said: "In his Al-Mukhtasar, Ash-Shafi`i said that there is no difference between men and women in Prayer, except that women should keep the parts of their bodies close to one another, and they should make their stomachs touch their thighs during prostration. This is more covering and preferable in bowing and the rest of the Prayer as well." (Al-Majmu`, 3/429)

4. It is preferable for women to pray in congregation, led by another woman, because the Prophet, peace and blessings be upon him, told Umm Waraqah to lead the women of her household in Prayer. There is some difference among scholars on this matter. (See Al-Mughni, 2/202 and Al-Majmu`, 4/84-85) The woman leading the Prayer should read aloud as long as no non-mahram man can hear her. It is permissible for women to go out and pray in the mosque with men, although their Prayer at home is better, because the Prophet, peace and blessings be upon him, said: "Do not prevent the women from going out to the mosques, even though their homes are better for them."

Imam An-Nawawi, may Allah have mercy on him, said: "Women differ from men in congregational Prayer in some ways:

a) Congregational Prayer is not required of them in the same way as it is of men.

b) In case a woman leads a group of women in Prayer, she stands in the middle of the (first) row.

c) If one woman led by a man, she should stand behind him, not next to him.

d) If women are praying in rows behind men, the back rows are better for them than the front rows.” (Al-Majmu`, 3/455)”

Moreover, the following are some other differences: “1. When the Imam makes a mistake in a congregational Prayer, men would correct him by saying, “Subhanallah”, while women would correct him by clapping (some describe it as clapping the palm of one hand against the back of the other). This is confirmed in a well-known Hadith.

2. The Friday Prayer is not obligatory upon women. If a woman performs the Friday Prayer, then she doesn't have to pray the Zuhr Prayer.”

Divulging Bedroom Secrets

Divulging Bedroom Secrets

Question
As-Salamu `Alaykum. Could you please enlighten me about the Islamic ruling concerning divulging one’s bedroom secrets in public? Some people find no shame in discussing such secrets in public. Is such a thing permissible in Islam? Please cite an evidence in support of your view. Jazakum Allahu Khayran.

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear brother in Islam, thank you very much for having confidence in us, and we hope our efforts, which are purely for Allah’s Sake, meet your expectations.

In Islam, intimacy between the husband and his wife should always be viewed as something private that must not be subject to intrusion. Right to marital privacy is one of the rights Islam made inalienable to both man and woman. The Glorious Qur’an has alluded to this by stating that “…They are raiment for you and ye are raiment for them…”(Al-Baqarah: 187)

Raiment or garment symbolizes physical protection. Likewise, a spouse is viewed this way, in the sense that each one of them owes the other the duty of protecting his secrets, in order to have a serene and comfortable marital life.

In his well known book ‘The Lawful and the Prohibited in Islam', the well known erudite scholar Sheikh Yusuf Al-Qaradawi, states the following:

“The Glorious Qur’an praises virtuous wives saying: “...Who are obedient, guarding in secret what Allah has guarded....” (An-Nisaa’: 34)

Among the secrets, which must be guarded, is the intimate relationship with the spouse. Discussing the secrets of such relationship in public or speaking about it to friends is not permitted. The Prophet (peace and blessings be upon him) is reported to have said: “Among those who will occupy the worst position in the Sight of Allah on the Day of Resurrection is the man who has intercourse with his wife and then spreads her secret.” (Reported by Ahmad, Abu Dawud, and Al-Bazzar)

Abu Hurayrah (may Allah be pleased with him) is quoted to have said: Allah's Messenger (peace and blessings be upon him) led us in prayer, and when he had finished he turned toward us and said: “Remain seated. Is there among you one who comes to his wife, closes the door, and draws the curtain, and then goes out and speaks about it, saying, "I did this and I did that with my wife?" They remained silent. Then he turned toward the women and asked, "Is there among you one who tells about such things?" A girl raised herself on her knees so that the Messenger of Allah could see her and listen to what she said. She said, "Yes, by Allah, the men talk about it and the women do, too." Then the Prophet (peace and blessings be upon him) said, "Do you know the similitude of those who do that? They are like a male and female devils who meet each other in the road and satisfy their desire with the people gazing at them.”

This emphatic way of expressing the matter should be sufficient to turn the Muslim away from such ill-considered and degraded behavior, which would make him or her resemble a devil!”

Moreover, we would like to cite for you the following:

“The Prophet (peace and blessings be upon him) prohibited the man and the woman to talk to others about details that happen in their bedrooms. One is only allowed to reveal what is necessary when there are good reasons, such as medical issues.” !

May Allah guide you to the straight path, and guide you to that which pleases Him, Amen.

Women Working as TV Announcers

Women Working as TV Announcers

Question
Salamu `Alaykum. I am an Egyptian girl. I love journalism very much. It is my major in the AUC. Could you please enlighten me on whether women are allowed to work as journalists or not? Can women also work as TV announcers?

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear sister in Islam, thank you very much for having confidence in us, and we hope our efforts, which are pure for Allah’s Sake, meet your expectations.

In Islam, women are the counterparts of men. Every Islamic injunction addressed to man is also addressed to woman. The Islamic law is gender neutral. Both men and women are permitted to work and seek Allah’s Provision. Allah Almighty says: “And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost…” (Aal-`Imran: 195)

In her response to the question, Dr. Su`aad Ibrahim Salih, head of the department of Islamic Jurisprudence at the Girl’s College, Al-Azhar University, states the following:

“Basically, men and women are permitted to work. However, the prime obligation here is on men, as they are the breadwinners of the family.

Women, on the other hand, are permitted to work in public, if there is a necessity that warrants it. But in the context of her work, the Muslim woman has to keep away from what may jeopardize her religion and honor.

As regards working in Journalism, there is a possibility that a woman will find herself entangled in mixed social gatherings with different media-related sources and personnel, especially when she works as a correspondent, that’s why I think that it is better for a Muslim woman to avoid working in that field. This view is based on what is known in Islamic Jurisprudence as ‘blocking the means’ or Sad Adh-Dhara` (i.e. blocking the means leading to evil).

But in working as TV announcer, I say that there is nothing wrong in that as long as the announcer sticks to the Islamic dress code, avoids any form of illicit privacy or Khalwah, softening her voice beyond the normal, and avoiding wearing perfumes. This is based on the following Qur’anic verse: “O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.” (Al-Ahzab: 32)

A Muslim Man Marrying a non-Muslim Woman

A Muslim Man Marrying a non-Muslim Woman

Question
As-Salamu `Alaykum. Is it permitted for a Muslim man to marry a non-Muslim woman who is divorced and has kids, if she agrees to embrace Islam?

Answer
Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear brother in Islam, thank you very much for having confidence in us, and we implore Allah to guide you to the best and to grant you a blessed marriage life, Insha Allah.

Originally, a Muslim man is permitted to marry a non-Muslim woman from among Ahlil-kitab or the People of the Book, but not vice versa. This is backed by the Qur’anic verse that reads: “This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honor, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter.” (Al-Ma’idah: 5)

Focusing more on the question in point, Dr. Muzzamil Siddiqi, former president of the Islamic Soceity of North America (ISNA), states the following:

“You are allowed to marry that woman as long as she is a Jew or a Christian. If the woman wants to bring her minor children with her, then they should also be treated as Muslims and they should be raised up as Muslims.”

Wife Seeking Divorce for Hatred of the Husband

Wife Seeking Divorce for Hatred of the Husband

Question
As-Salam `Alaykum! Can a wife take divorce from her husband at any cost, even if the husband is not ready to divorce her? Then in this case, what should a wife do, bearing in mind that the husband says he will never divorce his wife and no one can do anything in this matter, but for the wife, even one day is difficult for her to stay with her husband? What should she do? Please, enlighten me on what Islam says in this case.

Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Sister, thank you for the confidence you have in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

We must state clearly that dissolution of the marital bond in Islam is the most abhorrent of all permitted things, and, as such, it must be resorted to only in extreme cases of necessity. The spouses must first exhaust all efforts of proper reconciliation and mediation. If a couple tried their best to reconcile their differences, but they still could not agree and they found it impossible to live with each other, then only in that case they should separate in a proper and decent manner.

In his response to your question, the eminent Muslim scholar, Dr. `Abdul-Fattah `Ashoor, Professor of the Exegesis of the Qur'an at Al-Azhar Univ., states:

"It is out of Allah's Grace that He made us adherents to Islam, which grants women rights never given to them in any other religion or system. Among these rights is that when a wife hates her husband's companionship, she is entitled to choose between two solutions:

First: she may opt for compromise, even if she waives some of her rights as a wife to please her husband, so that they can resume their marital life and preserve their family from disunity. Allah Almighty says: "If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, Lo! Allah is ever Informed of what ye do." (An-Nisa’: 128)

Second: if she does not accept this solution and finds that the continuation of the marital life would be a great burden on her, then it is her right to seek separation through Khul` , i.e. to waive her financial rights, such as the maintenance and return to him all what he has given her as mahr (dowry). Hence, either the husband gives her divorce or the Judge will have to separate her from her husband with one irrevocable divorce. So there is no place for confusion and perplexity.

However, we see that a good Muslim woman is likely to keep patient in this case, seeking Allah's guidance and imploring Him to remove such hatred of her husband from her heart, replacing it with ardent love. This is to maintain a stable matrimonial life and save the children from disunity and vagrancy."