On this page I have listed some Fatawa regarding Women from the book Islamic
Fatawa Regarding Women. This book is compiled by Muhammad bin Abdul-Aziz
Al-Musnad and published by Darussalam. The ruling on Hijab was sent to me
from a fellow sister.
The ruling concerning celebrating
Question: What is the
ruling concerning birthday's?
birthdays has no source whatsoever in the pure Shari'ah. In fact, it is
an innovation, since the Messenger of Allah (PBUH) said, "Whosever
introduces anything into this matter of ours that does not belong to it shall
have that action rejected.".... page 33.
Messenger of Allah () used to set a special day for teaching matters of
religion to the women. He also used to permit them to be behind the men
in the mosque in order to seek knowledge. Why do the scholars not follow
the example of the Messenger of Allah ()?...
Response: There is no
doubt that such was the practice of the Messenger of Allah (), as well as
the scholars...... There is nothing to prevent a woman from attending
lectures, with the condition that she is properly dressed and is not exposing
any of her beauty. page 60
Ruling concerning using birth control
Question: What is the
ruling concerning the use of birth control pills by a marries couple?
Response: It is not
allowed for a wife to us birth control pills out of dislike for having many
children or out of fear of having to support the children. It is
permissible to use them to prevent pregnancy due to some illness that may harm
the woman if she becomes pregnant or if she cannot give birth in the natural
fashion but is in need of a medical operation to give birth. The and
other cases are permissible due to necessity. In those types of cases,
she may use birth control pills unless she learns from specialized doctors
that those pills my be harmful to her in some fashion. page 163
A Muslim Woman may not be wed to a
Question: Is it
allowed for a Muslim woman to marry a Muslim man who embraced Islam simply
because of her? That is, he asked her marry him and told her that he
would leave his religion and enter Islam....
Response: It is not
allowed for a Muslim woman to marry a non-Muslim man. This is because
Allah has said,
"They [Muslim women] are not
lawful for them [the disbelievers] nor are they [the disbelievers] lawful for
them" (al-Mumtahana 10)....
Question: Do Muslim women have to wear Hijab in
front of kafir women?
I have heard that a kafir woman is forbidden to look at a Muslim
woman without her Hijab. Is this applicable to my mother-in-law who is an
Praise be to Allah.
The scholars differed concerning the ruling on whether
Muslim women can take off their Hijab in front of non-Muslim women, because
they differed in their interpretation of the ayah in Surah al-Noor
(interpretation of the meaning):
“… and not to reveal their adornment except to their
husbands… or their women…” [al-Noor 24:31].
There are three views concerning the Tafseer of this phrase:
That it means Muslim women;
That it means all women, Muslim and non-Muslim;
That it means Muslim women preferably but this is not
The more correct view – and Allah knows best – is that
it is permissible for a Muslim woman to appear (without Hijab) in front of
a kafir woman, unless she fears that the woman may describe her to her
husband or to any other stranger (non-mahram man). In that case she has to
keep her Hijab on in front of that woman. There is no difference between a
kafir woman and a corrupt Muslim woman in this case.
Among the evidence (daleel) that it is permissible to take
off Hijab in front of a kafir woman is the Hadith of ‘Aa’ishah (may Allah
be pleased with her) in which she mentions that a Jewish woman came
in to see her and said, “May Allah protect you from the torment of the
grave…” (Narrated by al-Bukhari, 1007; Muslim, 584).
Sheikh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on
“It is not obligatory to wear Hijab in front of them –
non-Muslim women – because they are like all other women according to the
more correct of the two scholarly views.”
(Fatawa al-Mar’ah al-Muslimah, 2/582).
What the Muslim woman can uncover in front of a kafir woman
is the same as what she can uncover in front of her mahrams, i.e., the
places of adornment or the places of Wudu’.
Sheikh Muhammad Saalih ibn ‘Uthaymeen said: “In front of
her mahrams she can uncover her face, head, neck, hands, forearms, feet and
calves, and she should cover everything else.”
(Fatawa al-Mar’ah al-Muslimah, 1/417).
And Allah knows best.
Ruling on saying “I am a Salafi”
I have come to know a person who follows the Salafi da’wah
and I have read a book about this movement. I believe that the Salafi
da’wah is correct and that those who follow it have the sound ‘aqeedah
(belief), but there are some matters I want to ask about:
How correct is it from an Islamic point of view to use
the word “Salafi” and to describe oneself in this way?
If a person says that he is a Salafi, is he praising
himself? Is this considered to be dividing the ummah?
If we tell the Sufis that their madhhab is not correct,
and that neither the Prophet (peace and blessings of Allah be upon
him) or his Companions taught it, they will respond that the
Prophet (peace and blessings of Allah be upon him) or his
Companions did not use the word “Salafi” either, so how should we
reply to them?
Praise be to Allah.
We can answer this question with the following points:
Each person is obliged to follow the guidance of the
Messenger of Allah (peace and blessings of Allah be upon him) and
his Companions. This is the way of Ahl al-Sunnah wa’l-Jamaa’ah and the
followers of the righteous predecessors (al-salaf al-saalih). Allah says
(interpretation of the meanings):
“Say (O Muhammad): ‘This is my way; I invite unto Allah
with sure knowledge, I and whosoever follows me with sure knowledge. And
Glorified and Exalted be Allah (above all that they associate as partners
with Him). And I am not of the mushrikeen (polytheists… those who worship
others along with Allah or set up rivals or partners to Allah).” [Yoosuf
“And whoever contradicts and opposes the Messenger
(Muhammad) after the right path has been shown clearly to him, and follows
other than the believers’ way, We shall keep him in the oath he has
chosen, and burn him in Hell – what an evil destination!” [al-Nisa’
Whoever follows the way of the Messenger of Allah
(peace and blessings of Allah be upon him) belongs to the salaf al-saalih,
even if the people call him something else; by the same token, whoever goes
against it and deviates from the Sunnah is an innovator, even if he claims
to be a Salafi.
If a person calls himself a Salafi to express his
gratitude for having been guided to this way, or to clearly distinguish
himself from innovation, then this is OK and is allowed in Islam. But if
he says it only for the purpose of praising himself, then this is not
allowed, because Allah says (interpretation of the meaning): “…
therefore justify not yourselves…” [al-Najm 53:32 – Yusuf ‘Ali’s
translation]. Similarly, it is not allowed if it is said in a spirit of
tribalism or sectarianism, because such attitudes are forbidden, as is
clear from the following story: Jaabir ibn ‘Abd-Allaah said: “A man
from the Muhaajireen shoved a man from the Ansaar from behind, so each
man’s people gathered around him, saying ‘O Muhaajireen (come and
help)!’ or ‘O Ansaar (come and help)!’ News of this reached the
Prophet (peace and blessings of Allah be upon him) and he said,
‘Stop this, for it is repulsive.’ Then he said, ‘What is this call
of the people of jaahiliyyah? What is this call of the people of
jaahiliyyah?’” (Reported by Imaam Ahmad, 14105; the hadeeth is also to
be found in al-Saheehayn). The Prophet (peace and blessings of Allah
be upon him) called it the call of the people of jaahiliyyah and described
it as repulsive, even though the words “Ansaari” and “Muhaajiri”
are Islamic words, the first referring to those who supported Allah and
His Messenger, and the second referring to those who left the land of kufr
and migrated to Allah and His Messenger. Why were they described in this
manner? Because in this instance, the words were not used in a permissible
fashion; the usage was a sectarian and political one that could have led
to fighting between the two groups. The same applies to the word
If the Ahl al-Sunnah and the salaf draw a line between
themselves and the innovators, this is not considered to be dividing the
ummah, as those who criticize the use of this word think is the case, but
this distancing of oneself has to be done in accordance with the degree of
bid’ah – whether it is major or minor – and should be regulated by
the overall interests of the Islamic da’wah.
The Sufi claims mentioned in the question are not valid.
The denunciation is not merely because of the word “Sufi”, which is a
general word that may be applied to things approved of in Islam, such as
asceticism (zuhd) and fear of Allah, or it may be applied to innovations
such as monasticism and extremism. Rather the denunciation is because of
the various types of shirk, major and minor, that are connected with
Sufism and its tareeqahs. The word Tasawwuf (Sufism) now refers to the
Sufi tareeqahs and the kinds of innovations they have. Sufism – as is
obvious from their books and how Sufis actually are – includes deviant
ideas of kufr, such as hulool (incarnation or the belief that the Creator
may be indwelling in His creation – exalted be Allah above what they
say), ittihaad (union) and wahdat al-wujood (pantheism or the unity of
existence, which is the belief that the Creator and His creation are the
same thing, and that everything in existence is Allah – exalted be Allah
above what they say), and going to extremes in what they say about the
awliya’, in addition to their innovations in the matter of acts of
worship and awraad (du’aa’s).
The one who is seeking salvation has to work hard to gain
beneficial knowledge and do righteous deeds, and he should avoid vain
arguments and futile discussions in which there is no benefit.
We ask Allah to help us and you to follow the truth and act
upon it. May Allah bless our Prophet Muhammad.
more to come Insha' Allah
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