280. Don't Be Quick To Blame Others

By Asma bint Shameem

I remember the first time I went for Umrah was when I was about 16 or 17 years old. 

That was the time when my family was not really a 'practicing' Muslim family. 

Yeah sure, we prayed and fasted, but that was about the only thing I knew about Islaam...nothing much more than that. 

Included in that was my ignorance of the rules of Hijaab. 

I didn't cover myself except when I prayed and that also, not too well. 

I didn't know that Allaah required of me to cover myself, not just when I prayed; rather, all the time, in front of all non-mahram men, and I didn't know exactly how I should cover myself, either. 

You see, I had grown up with the erroneous understanding that it is 'backward' and 'uneducated' to cover yourself, and indeed, those who observed hijaab were looked down upon. 

So there I was, in front of the Haram, the House of my Lord, with my tight shalwar kameez and a small scarf just barely covering my head and shoulders....the rest of me exposed.

As I stood by the main entrance of the Masjid, I looked at the throngs and throngs of women who passed by me, fully covered from top to toe, in their 'abaayas and niqaabs with nothing but their eyes showing. 

And as I looked at them, several emotions were going through my young and ignorant mind......emotions of amazement, pity and scorn, all mixed together. 

These poor women...I thought to myself. 

Aren't they HOT in all those coverings? 

Poor illiterate things, they are so BACKWARD and suppressed. 

They are living in a world of their own. 

They have no idea where the rest of us are going.....

But as I took pity on them and shook my head with hopelessness and disdain, I also noticed something else. 

I noticed that ”they”were glaring at me TOO, as they passed me by....each and every one of them!

Wow! I thought to myself. *_What's the matter with them?!!_*

And just when I thought I had had enough of their awful looks and glares, one of them stopped abruptly and sharply tugged at my hair that was showing from underneath my short scarf in the back. 

"OUCH! Stop that!" I snapped at her. 

"Why in the world did you do that to me?!!"

The lady angrily muttered something to me in Arabic and left and I just stood there, hurt, angry, bewildered and disgusted. 

These Arabs are SO RUDE!! 

I hatefully and bitterly thought to myself. 

I did NOT understand the hostility, the angry looks, the resentment. 

When I told someone about what happened, they said, 

"Oh, you don't know. 

These Arabs are so racists! 

They don't like Pakistanis!" 

And that's what I believed. 

That these Arabs are not only illiterate, suppressed, and uncivilized, but they are also racist, rude and mean....

Fast forward several years. 

Allaah gave me another chance to go for Umrah, Alhamdulillaah. 

Only this time, it was DIFFERENT.

To my amazement, everyone was so NICE to me!

The sisters smiled at me and treated me with respect. 

When they spoke to me, their voice was soft and their manners were the best. 

They said salaam to me, and hugged me and kissed me, even though they didn't even know me. 

They shared their food with me. 

They made space for me in the saff for prayer, when there was no space to be seen. 

In other words, they treated me like one of their own....they treated me like their sister.

Wow! Amazing!

"Surely, these Arabs have certainly changed!" I thought, so pleasantly surprized and thankful. 

"They are no longer rude and mean. They have actually become civilized, polite and courteous!" 

"What made them change....??" I wondered. 

"Why is it so different from the LAST time?"

And then, an awful, bitter reality dawned upon me. 

The painful and distressing realization crept upon me and made me shudder...the disturbing awareness that it was NOT THEM who had changed. 

Rather, it was ME. 

It was not THEY who were different after all these years. 

“I” was different.

Alhamdulillaah, Allaah had guided me to wear Hijaab. 

Now, I was covered, from head to toe.....just like these other women, just like the way Allaah has told us Muslim women to cover. 

And THAT was the difference.

It became clear to me, as bright as day, that, it was never “me” that these Arab sisters were angry at, when I had first come for Umrah many years ago.

 *It was the laws of Allaah that I was defying that they were upset about.*

*_All those years back, the fault was with ME, NOT with THEM._*

When Allaah made me realize that it is an order from Him to cover myself and wear proper hijaab..... *that* was the difference.

I had realized that it is _NOT_ backward or uncivilized to dress modestly and wear Hijaab 

And it is NOT a sign that I am oppressed. 

I recognized the fact that it was not “them” who were suppressed or illiterate. 

Rather, it was “ME” that was so, when I disobeyed Allaah and didn't do what I was supposed to do. 

“THEY” didn't need to be pitied. 

*“I”did*

When I realized that it is a sign of me obeying my Lord and an honor and a dignity that He bestows on whomever He wishes... THAT was the difference.

I also realized that these Arabs are NOT racist and it is NOT about us being 'Pakistani' or Indian or non-Arab. 

Rather, it is our own ACTIONS that make people like us or respect us or honor us...or dislike us. Or disrespect us. 

It also made me aware of the fact that so many times, we are so QUICK to blame others. 

We RUSH to see the FAULTS that lie with OTHERS that we FORGET, that perhaps the fault, in fact, lies with US  and NOT with THEM.

Just like me.... I was so quick in condemning and blaming my Arab brothers and sisters for being mean and rude and racist and I didn't realize that it was MY actions, MY deeds, MY way of dressing, that was the reason for their dislike and nothing more. 

Remember, when you pick up your hand to point a finger at somebody, do realize that there are three (fingers of your own hand) pointing at you too. 

May Allaah forgive our previous mistakes and guide us always to the straight path and enable us to see the Truth as the Truth and falsehood as falsehood. 

May He allow us to see our own mistakes and enable us to make taubah and rectify our shortcomings. Ameen.

279. A Woman Was Created From A Bent Rib..Treat Woman Kindly

The Prophet sal Allaahu Alayhi wa sallam said:

“Treat women kindly, for woman was created from a bent rib, and the most crooked part of the rib is the top part, so treat women kindly.” (al-Bukhaari, Muslim) 

And he said:

“Woman was created from a rib, and if you try to straighten the rib you will break it, so be gentle with her and you will be able to live with her.” 

(Ahmad, 5/8; Ibn Maajah, 1308; Saheeh al-Jaami, 2/163).

Some of the scholars understood these ahadeeth literally and were of the opinion that woman was made from Adam Alaiyhis-Salaam’s

rib. 

Ibn Katheer said:

“ “It is He who created you from one soul and created from it its mate that he might dwell in security with her” [al-A‘raaf 7:189], which refers to Hawwa’; Allah created her from Adam, from the shortest rib on his left hand side.”

And Shaykh Muhammad Ibn Ibraaheem Al-Tuwayjri said:

“Allaah is absolutely perfect in His powers of Creation. 

He creates what He wills, how He wills… He created Adam from dust without a father or a mother, and He created Hawwa’ from the rib of Adam from a father but without a mother.” 

But some of the ulama say there’s no evidence that a woman was created from the rib of Adam Alaiyhis-Salaam and were of the opinion that this is just a metaphor and the basic message in the hadeeth is to treat women kindly and with love. 

Allaah says:

“And among His Signs is this, that He created for you wives from among yourselves, that you may dwell in tranquility with them, and He has put between you affection and mercy”

[Surah al-Room 30:21]

When Allaah says “created for you wives from among yourself” 

That means that it’s out of the Mercy of Allaah that He created men and their wives from *human kind* and not from some other species. 

This is so that they may live with them in peace, love and tranquility. 

Ibn Katheer said:

“And of His signs is that He created for you from yourselves mates” that is, He has created for you from your own kind females to be your wives.

“that you may find tranquillity in them” 

this is similar to the verse: 

“It is He who created you from one soul and created from it its mate that he might dwell in security with her” [al-A‘raaf 7:189], 

*which refers to Hawwa*’.

If He had made all the descendants of Adam males, and had created females for them from a different kind, either from among the jinn or animals, this harmony would not exist between them and their wives; rather the result would have been aversion, if their wives were of a different kind. 

Moreover, by His perfect mercy towards humanity, Allaah made their wives of their own kind, and He created between them affection, which is love, and compassion, which is kindness.”

[Tafseer Ibn Katheer (6/309)]

2. That means that Hawwa was created from the rib of Adam Alaiyhis-Salaam. 

*That does NOT mean that EVERY man’s wife is created from his rib.* 

3. How can duaa change qadr?

A person’s lifespan is written in al-Lawh al-Mahfudh, the Preserved Tablet. 

The Prophet sal Allaahu Alayhi wa sallam said:

*”The pens have been lifted and the pages have dried*’ ” 

(at-Tirmidhi- saheeh)

The sentence:

“The pens have been lifted and the pages have dried” means that whatever Allaah has decreed for a person has been written down in al-Lawh al-Mahfoodh, the Preserved Tablet. 

Allaah Subhaanahu wa Ta’aala wrote down whatever will happen in this world, 50,000 years before He created the Heavens and the Earth. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Allaah wrote the decree of all of creation 50,000 years before the creation of the heavens and the earth.” (Muslim)

This is the Absolute Qadr, the Divine Decree that’s written down in al-Lawh al-Mahfudh, “the Preserved Tablet.”

And this can never be changed. 

But the Prophet sal Allaahu Alayhi wa sallam also said:

“Whoever would like his Rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.” 

(al-Bukhaari, Muslim)

And he Sal Allaahu Alaiyhi wa Sallam said:

“Nothing increases one’s life-span except good deeds, and nothing repels Divine Decree except du’a. And very, a person may be deprived for sustenance due to a sin that he does!” (Ibn Maajah - saheeh by al-Albaani)

So according to these ahaadeeth, if a person upholds ties of kinship or makes duaa, that CAN change qadr, the Divine Decree. 

So how’s that possible?

The ulama explain that writing down of qadr is of two types. 

a) That which is written in the Preserved Tablet and this cannot be changed 

b) That qadr which is with the angels and this CAN be changed with certain things like duaa or upholding ties of kinship. 

Allaah in His Ultimate Knowledge, KNEW already that so and so will make duaa or so and so will uphold ties of kinship, so the duaa he made or the ties of kinship he upheld were ALSO written as part of his Qadr. 

So the Ultimate Final Decree turns out to be what Allaah had written for the person in al-Lawh al-Mahfudh. 

So we should do good deeds amd uphold ties of kinship and make duaa to Allaah for the GOOD of what He’s decreed for us and ask Him to divert away that which is bad for us. 

That’s also one of the duaas of the Prophet sal Allaahu Alayhi wa sallam that we make in Witr. 

” … Bless me in what You have given me. And avert and turn away from me the evil that has been decreed for me, for verily You Decree (all things), and none can decree against You … “

(at-Tirmidhi, an-Nasa’i -Saheeh) 

And Umar radhi Allaahu anhu would cry when he would make Tawaaf around the Ka’bah and say: 

“O Allaah, if You have decreed that I should be doomed or commit sin, then erase it, for You erase whatever You will, and You confirm (whatever You will), and with You is the Mother of the Book, so make it happiness and forgiveness.” 

4. There’s no difference about this among the different maslak (madhhab). 

The difference among the scholars of the different madhaahib may be in Fiqh issues. 

But this has nothing to do with Fiqh. 

Hope I was able to clarify this issue. 

And Allaah knows best

278. Pronouncing The Niyyah For Acts Of Ibaadah

By Asma bint Shameem 

“I make the intention to pray four rak’aat of fardh prayer, at the time of Dhuhr, for the sake of Allaah, facing the Kaa’bah....Allaahu Akbar” 

This is what I was “taught” to say as  a child, when I was beginning the prayer. 

But then upon studying the Deen and the way of the Prophet sal Allaahu Alayhi wa sallam, I realized that there was NO PROOF of saying my intention this way. 

Actually, there’s NO NEED to say my intention this way.

But unfortunately a lot of people don’t know that. 

In fact this is a very common misconception among the people of the subcontinent. 

When we were little, most of us were taught that we must verbalize our intentions. 

But that’s not correct.

The niyyah is in the *heart*. 

Allaah already KNOWS your intention.

Whatever you *”intend”* or *resolve* to do is the niyyah. 

Why is it wrong?

The “intention” is an act of ibaadah. 

And for any act of ibaadah to be valid, 

we must have EVIDENCE for the validity of that act from the Qur’aan and/or authentic ahaadeeth. 

But when we search for ‘evidence’ for 

*verbalizing* the niyyah, we see NO EVIDENCE for that from the Qur’aan NOR from the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam or his Sahaabah. 

He Sal Allaahu Alaiyhi wa Sallam NEVER said the niyyah in the form of words for ANY Ibaadah. 

Rather he made the niyyah in the HEART. 

So if the Prophet sal Allaahu Alayhi wa sallam didn’t do it, then surely it doesn’t become right for ‘us’ to do it.

So how should I make my niyyah if I shouldn’t verbalize it?

Just “thinking” about the act of ibaadah and taking all the means to perform, it is enough. 

So for example, when you *’intend’* to pray Fajr, all that’s required is for you to make wudhu, stand for prayer facing the Qiblah and *’know’* in your *‘heart’* that the two rak’aat you’re about to offer at the break of dawn, are the two Sunnah of Fajr. 

And start praying. 

You don’t have to ‘say’ anything.

The intention of the heart is *enough*. 

Then when you’re done with the two Sunnah, you would again stand up and have the *intention* to pray two more rak’aat. 

You *know* in your *heart* that now you’re going to pray two “Fardh” because you’ve just already prayed the Sunnah. 

Similarly, when you *“intend”* to pray Tahiyyatul wudhu, for example, you don’t have to *‘say’* anything. 

The fact that you made wudhu and now you *‘want’* to follow that up with praying two rak’aat of Tahiyyatul wudhu is enough; because the *intention* in  your heart is to pray “Tahiyyatul Wudhu”. 

You are not wanting to pray Dhuhr or Ishaa or Istikhaarah or the eclipse prayer. 

You want to pray “Tahiyyatul wudhu”.

And Allaah KNOWS that.  

So as you can see, there’s no need to “say” anything from your mouth. 

The intention of the heart is enough for ANY act of ibaadah, and not just the prayer. 

Allaah already knows. 

There’s no need to “inform” Him Subhaanahu wa Ta’aala what you’re intending to do. 

Rather the Ulama say that saying the intention out loud is bid’ah. 

And anyone who does bid’ah is sinful. 

Ibn al-Qayyim said:

“When the Prophet Sal Allaahu Alaiyhi wa Sallam stood up to pray, he would say: “Allaahu akbar,” and he did not say anything before that, or utter the intention (niyyah) out loud at all. 

He did not say, “I am going to pray such-and-such a prayer, facing the qiblah, four rak'ahs, as an Imaam or following an Imaam.” 

And he did not say “ada’an (on time)” or “qadaa’an (making up a missed prayer)” or “fard al-waqt (the obligatory prayer of this time).” 

These are all *bid’ahs* which were not narrated by any scholar with any isnaad, be it saheeh, da’eef, musnad or mursal … 

Neither was this narrated from any of the Prophet’s companions, and none of the Taabi’een or the four Imaams  described it as mustahabb.”

[Zaad al-Ma’aad (1/201)]

We can not verbalize our intentions for ANYthing. 

This principle goes for ALL acts of ibaadah.  

So for example if you’re going to fast, you don’t have to “say”:

 “I’ve woken up at 4 am, to eat eggs and toast, and I’m going to refrain from food and drink, so that I can fast today from Fajr to Maghrib, for the sake of Allaah” 

although that’s what you intend, isn’t it?

ALL you have to do is to *RESOLVE* to fast the day. 

That’s it. 

No need to VERBALIZE it. 

By the way, those so-called “duaas” for ‘intention’ for fasting that we’ve all seen on Ramadhaan calendars and timetables, are NOT authentic or proven from the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam. 

So yes, we should NOT be saying:

نـَوَيْتُ صَوْمَ غـَدٍ

Or 

وَبِصَوْمِ غَدٍ نَّوَيْتُ

when we plan to fast. 

That’s because there’s NO PROOF of this from the authentic Sunnah. 

Rather it is BID’AH. 

And bid’ah is a HUGE SIN. 

Someone asked the scholars of the Standing Committee: 

“How should a person intend to fast Ramadaan?” 

They said:

“The intention is done by *resolving* to fast.” [Fataawa al-Lajnah al-Daa’imah, 10/246]

Imaam Ibn Taymiyah said:

“If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention.” [al-Ikhtiyaaraat (p. 191)]

Ibn Taimiyyah also said:

“The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kafaarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islam. 

Rather the place of intention is the HEART, according to the consensus among them. 

If a person utters something by mistake that goes against what is in his heart, then what counts is what he *intended*, NOT what he said. 

No one has mentioned any difference of opinion concerning this matter, except that some of the later followers of al-Shaafa’i expressed approval of that, but some of the leaders of this madhhab said that this was wrong. 

But in the dispute among the scholars as to whether it is mustahabb to utter one’s intention, there are two points of view. 

Some of the companions of Maalik, Ahmad and others said that it is not mustahabb to utter it, because that is a bid’ah (innovation). 

It was not narrated that the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam or his Sahaabah did it or that he commanded anyone among his ummah to utter the intention. 

That is not known from any of the Muslims. 

If that had been prescribed then the Prophet Sal Allaahu Alaiyhi wa Sallam 

and his companions would not have neglected it, as it has to do with worship which the ummah does every day and night. 

This is the more CORRECT view. 

Indeed, uttering the intention is of irrational thinking and falling short in religious commitment. 

In terms of falling short in religious commitment, that is because it is bid’ah (an innovation). 

In terms of irrational thinking, that is because it is like a person who wants to eat some food saying, 

“I intend to put my hand in this vessel, take out a morsel of food, put it in my mouth and chew it, then swallow it, and eat until I have had my fill.” 

This is sheer foolishness and ignorance. 

Intention is connected to *knowledge*. 

If a person *knows* what he is doing then he has *obviously made an intention*. 

It cannot be imagined, if he knows what he wants to do, that he has not formed an intention. 

The imaams are agreed that speaking the intention out loud and repeating it is not prescribed in Islaam, rather the person who has made this a habit should be disciplined and told not to worship Allaah by following bid’ah and not to disturb others by raising his voice.”

[Al-Fataawa al-Kubra, 1/214, 215]

So let us give up this inauthentic habit of saying the niyyah out loud. 

Let us adopt the Sunnah. 

And Allaah knows best

277. Should I Make Up Witr Prayer If I Missed It ?

By Asma bint Shameem  

The time for witr ends at dawn

So if you didn’t pray it before that for some reason, you should make it up. 

The Prophet sal Allaahu Alayhi wa sallam said:

 “Pray Witr before dawn comes.” (Muslim)

How to make up Witr?

There are two ways to do that. 

1. BEFORE praying Fajr

You can pray the witr BEFORE you pray the Sunnah of Fajr. 

 Ibn Taymiyah said about a person who sleeps and missed Witr:

“He may pray between dawn and Fajr prayer, as ‘Abd-Allaah ibn ‘Umar, ‘Aa’ishah and others did. 

Abu Dawood narrated in his Sunan that Abu Sa’eed said: 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam said: 

“Whoever sleeps and misses Witr or forgets it, let him pray it when morning comes or he remembers.” 

This includes obligatory prayers, qiyaam al-layl, Witr and regular Sunnah prayers.” 

(al-Fataawa al-Kubra, 2/240)

So you may read the witr before you pray Fajr. 

2. Make up Witr AFTER sunrise 

If you missed witr for some reason and you remember it AFTER you had prayed Fajr then you can make it up by praying Witr AFTER sunrise. 

But now you will ADD one rak’ah to the witr and make it even. 

That’s because the time for witr was at night and now it’s gone. 

Therefore in order to make up for it during the DAY, you’ll make it an EVEN numbered prayer. 

So if you usually pray witr with THREE rak’aat at night, you will now pray FOUR rak’aat when make it up by adding one more rak’ah to it. 

And read them two by two. 

And the same applies to any tahajjud/Qiyaam that you missed. 

 Shaikh Ibn Baaz said:

“If a person misses Witr, it is prescribed for him to pray what he usually prays, during the day but he should make it even-numbered by adding one rak’ah. If he usually prays three, he should make it four, and if he usually prays five, he should make it six, and so on, saying the tasleem after each two rak’ahs. 

It is narrated in Saheeh Muslim that ‘Aa’ishah radhi Allaahu anhaa said: 
“If the Prophet Sal Allaahu Alaiyhi wa Sallam missed witr at night because he was sick or sleeping, he would pray twelve rak’ahs during the day. And he usually prayed eleven rak’ahs.”

(Majmoo’ Fataawa Ibn Baaz, 11/305-308)

Conclusion

If you are praying Witr BEFORE Fajr, you’ll pray Witr as an ODD numbered prayer. 

But if you’re praying Witr AFTER sunrise, you should make up the Witr by praying an EVEN numbered prayer. 

And Allaah knows best

266. A Husband Should Always Stand For His Wife

A man should stand up for his wife when his family is wrong & remember that she gave up everything to be with him.

Too often we allow our family members to trample over our wives leaving them in tears, helpless & even suicidal.

The worst is when we forget that she is a human being just like we are & begin to trample over her ourselves.

Where does she go? Who does she turn to besides the Almighty? He is watching, He will come to her rescue.

Why can't each one strive to make life easy for the other instead of difficult? The world would be a better place.

Gone are the days when a daughter in law was equivalent to an unpaid house maid! Shame upon those who look at her that way.

265. We Should Always Do Good Deeds

By Asma Bint Shameem

If a person does good deeds, Allaah makes it easy for him to do more good deeds. 

Shaikh ibn Uthaymeen said:

"Certainly, for worshipping (Allaah) there are signs that appear on the body, signs that are visible and signs that are hidden. 

Some of the Pious Predecessors have mentioned that from the signs that a good (act) has been accepted (by Allaah) is that *he will be granted the tawfeeq to do (yet) another good (act)*.

Certainly the tawfeeq of Allaah for him to do MORE GOOD (acts) after it, is evidence that Allaah Azza wa Jall, has accepted his previous good (acts). 

He has made it easy for him to do another good act and is happy with him for it."

(Daleel al-Akhtaa.a yaqa'a feehaa al-Haaj wal-Mu'tamir wat-tahdtheer minhaa - Page 115)

Similarly, when a person does something evil, and insists on it, then the ability to do good is taken away as part of the punishment for that sin if the person does not repent. 

When Allaah is upset with you, He may take away the ability to do ANY of the good deeds, not just Salaah. 

May Allaah protect us and forgive us. 

A man said to Ibraaheem ibn Adham:

“I cannot pray qiyaam al-layl, so tell me the cure for this. 

He said, Do not commit sin during the day, and He will help you to stand before Him at night, for your standing before Him at night is one of the greatest honors, and the sinner does not deserve that honor.”

A man said to al-Hasan al-Basri: 

“O Abu Saeed, I sleep in good health, and I love to pray qiyaam al-layl, and I prepare water with which to purify myself, so why can I not get up? 

Al-Hasan said: 

Your sins are restricting you.

The slave who commits a sin will be denied the opportunity to pray qiyaam at night and to fast during the day.”

Al-Fudayl ibn Ayaad said: 

“If you cannot pray qiyaam al-layl, or fast during the day, know that you are indeed deprived and restricted, chained by your sins.”

Imam Ibn Al-Qayyim says in his book “ad-Daa Wa Dawaa” which means “The Disease and the Cure” on page 118/119: 

“And from the punishment of sins: that it removes blessings and brings about punishment. No blessing leaves a servant of Allaah except due to sins. And no punishment befalls him except due to sins. And no calamity is removed except with repentance. As Ali ibn Abi Talib said ? No calamity befalls (someone) except due to sins and no calamity is removed except through repentance.”

Allaah says: 

“Verily, Allaah will not change the condition of a people until they change what is within themselves.” 

Allaah informed us that he does not change a blessing that He has bestowed upon anyone until that person (himself) changes what is within himself: exchanging obedience to Allaah with disobedience, and gratitude to him with ingratitude, and the causes that lead to Allaah?s pleasure with the causes that lead to Allaah’s anger. So  if he changes, his situation will change as a just reward, and your Lord is never unjust to His servants. 

Also, if he exchanges disobedience with obedience then Allaah will change his state of punishment with well being and exchange his humiliation with honor and strength.”

That doesn’t mean that Allaah will not accept our repentance if we’re sincere. 

So we should constantly make Taubah and try our best. 

And Allaah knows best

264. Can We Take Part In Constructing Cinema?

By Asma Bint Shameem

It would not be allowed for him to take part in constructing this cinema.  

Allaah says to cooperate in goodness and not in sin 

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

“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.”

(Surah al-Ma’edah:2)

And Allaah says:

مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا

“Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden. And Allah is Ever All-Able to do (and also an All-Witness to) everything.“

(Surah an-Nisaa:85)

He should tell them that it’s not allowed for him to take part in its construction. 

And ask to be excused. 

And Allaah knows best

263. Tehneek For A New Born

By Asma Bint Shameem

The Prophet sal Allaahu Alayhi wa sallam would perform Tehneek for the newborn baby. 

Abu Moosa radhi Allaahu anhu said: 

“I had a baby boy, and I brought him to the Prophet Sal Allaahu Alaiyhi wa Sallam.

He named him Ibraaheem, did Tahneek with some dates and prayed for Allaah to bless him, then he gave him back to me.” (al-Bukhaari, 5150; Muslim, 2145)

And Aaishah radhi Allaahu anhaa narrates that “The people used to bring their newborn children to the Prophet and he would bless them and perform the tahneek.” (Muslim 560)

But there’s a difference of opinion among the scholars about Tahneek, or the practice of giving something sweet to the newborn upon birth. 

Some of the scholars are of the opinion that it’s a Sunnah. 

But others said that was only something specific for the Prophet sal Allaahu Alayhi wa sallam because his saliva was blessed. 

And Allaah knows best

262. Deceased In The Dreams

A person MAY see a deceased loved one in his dream. 

But no one can guarantee what he’s seeing is true. 

Shaykh ‘Abd Al-Rahmaan Al-Barraak said:

“When a person dies, he moves from this world to another realm, and his soul does not come back to his family and they do not feel anything of him. What is mentioned (in the question) about the soul coming back for forty days is a myth that has no foundation. 

Similarly the dead person does not know anything about the circumstances of his family, because he is absent from them, in a state of bliss or torment. 

But Allaah may inform some of the dead of some of the circumstances of their families, but this is not necessarily so. 

There are some reports, which cannot be relied upon, that say that the deceased may know something about his family’s circumstances. 

With regard to dreams, some of them are true and some are the playing of the Shaytaan. 

The living may come to know something of the circumstances of the dead via true dreams, but that depends on the sincerity of the one who sees the dream, whether the dream is a true dream and the ability of the one who interprets these dreams. 

Yet despite that we should not be certain of what the dream says, unless there is some evidence to indicate that. 

For a living person may see his deceased relative in a dream, advising him to do things or saying some things to him which he may know are true if they match reality. 

There have been some cases in which dreams matched reality and others where there is no evidence to suggest that the dreams are true. 

And some dreams are known to be untrue. 

So dreams are of three types. We must pay attention to that when dealing with news, reports and stories that have to do with the circumstances of the dead.”

(Islamqa Fatwa # 13183)

And Allaah knows best

261. Dreams

By  Asma Bint Shameem

It’s not just anybody’s job to interpret dreams. 

Rather, interpreting dreams is a specialized science, only known and practiced by those who have that knowledge. 

And I’m not one of them. 

Al-Baaji said: 
“No one should interpret dreams except one who is good at doing so. If a person has no knowledge of that or does not do it well, then he should refrain from doing that.”                         

Maalik was asked about a man who interpreted dreams for everyone. 

He said:
“Is he playing with Prophethood?”

It was said to him: 

“Should he interpret it in a good way even though he thinks it signifies something bad, because of the saying: The dream is according to how it is interpreted?”

He said: 

“No; dreams are one of the parts of Prophethood; is he playing with something that is one of the matters of Prophethood?”

(Al-Muntaqa Sharh al-Muwatta’, 7/276)

Dreams can be of three kinds 

1. The good dream- that’s from Allaah 

2. The bad dream - the nightmares, the ones you worry about- that’s from the Shaytaan 

3. The thoughts that we’ve been thinking about - that’s from the person’s own subconscious mind. 

So for example, if we’ve been cooking all day and preparing for a special dinner, we might dream about it too 

Or a student studying hard might dream of himself taking an exam etc. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Good dreams come from Allaah and bad dreams come from the Shaytaan.” 

(al-Bukhaari, Muslim)

What to do when you see bad dreams?

The Prophet sal Allaahu Alayhi wa sallam said:

A)”If any one of you sees a bad dream which makes him afraid, let him spit drily to his left and seek refuge with Allaah from its evil, then it will not harm him.” (al-Bukhaari, Muslim)

B) “If any one of you sees a dream that he dislikes, let him spit drily to his left three time, and seek refuge with Allaah from the Shaytaan three times, and change the side on which he was sleeping.” (Muslim)

C) “If any one of you sees something that he dislikes (in a dream), let him get up and pray, and not tell people about it.’” (Muslim)

So if you see a bad dream, you should do the following:

1. Know that this dream is from the Shaytaan, so don’t pay any attention to it. 

2. Spit drily to your left side three times. 

3. Say Aa’oodhu Billaahi min ash-Shaytaanir-Rajeem 

or you can say

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ

 ‘A’oothu bikalimaatil-laahit-taammaati min ghadhabihi wa ‘iqaabihi, wa sharri ‘ibaadihi, wa min hamazaatish-shayaateeni wa ‘an yahdhuroon.

“I seek refuge in the Perfect Words of Allah from His anger and His punishment, from the evil of His slaves and from the taunts of devils and from their presence.” (at-Tirmidhi -hasan by al-Albaani)

4. Ask Allaah to protect you from the evil of this dream.

5. Don’t tell anyone about it.

6. Turn over from the side on which you were sleeping.

7. If you can, then get up and pray. 

If you do this then In shaa’ Allaah this bad dream will not harm you or affect you in any way. 

And Allaah knows best.

260. Ideal Time For Morning And Evening Adhkaar

By Asma Bint Shameem

The ideal time for the morning and evening adhkaar is after Fajr and Asr respectively. 

This way you say your adhkaar before the day begins and before the night begins. 

That’s the best time to say your adhkaar. 

But if you forget for some reason then you should say them as soon as you remember.

And Allaah knows best

259. Its Fardh For Men To Grow Beard

By Asma Bint Shameem

Yes it’s fardh for the men to grow a beard. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Let the beard grow, and trim the moustache.” 

[al-Bukhaari (5442)]

For more information on the beard, please see the following link 

https://www.abukhadeejah.com/the-beard-of-the-muslim-man-in-light-of-the-quran-the-sunnah-and-the-early-scholars/

2. As for wearing the pants above the ankles, that is called “Isbaal”. 

There’s a difference of opinion among the scholars about Isbaal. 

Some said it’s haraam no matter what. 

Some said it’s haraam ONLY I done out of pride.

And some even said, this ruling doesn’t apply to pants. 

Shaikh Maen al-Qudah said

“ No doubt that the common and the prevailing practice of the eminent companions of the Prophet Sal Allaahu Alaiyhi wa Sallam was avoiding Isbaal, as they were the best generation in this Ummah in understanding and applying the Sunnah of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

But this does not mean that they discussed the ruling of Isbaal, whether it is disliked or prohibited. 

The disagreement regarding the status of Isbaal took place in the third generation on, where the documentation of the different juristic schools started. 

Scholars are *unanimous* that Isbaal out of *pride* and arrogance is prohibited, but disagreed if Isbaal was not practiced out of pride and arrogance.

 A party said it is still prohibited, while others say it is not prohibited, but disliked. 

They supported their view with many Ahadeeth of the Prophet Sal Allaahu Alaiyhi wa Sallam where He clearly indicated that Isbaal out of  بطر وخيلاء meaning: pride & arrogance is prohibited. 

Ibn Taymeyah is among this party. 

 The above obviously means otherwise is not prohibited. 

The second opinion is the most correct one, and Allaah knows best. 

This is due to the fact that Isbaal nowadays has nothing to do with pride. 

People look at it as a *culture* and *dressing style*. 

But still, lengthening one’s clothes beyond ankles nowadays out of arrogance is prohibited. 

Furthermore, avoiding it is better and safer.”

(AMJA Fatwa-# 84572)

And Allaah knows best

258. What Should I Do If I Haven't Fasted When I Was Younger?

By Asma Bint Shameem

QUESTION

I did not fast when I was younger. 

Now that Allaah has guided me, what should I do?

ANSWER

Fasting in the month of Ramadhaan is an obligation upon all sane, adult Muslims.

It is one of the pillars of our Deen, and  it’s not allowed for us to just “not fast”, UNLESS we have a valid Shar’ee excuse. 

If someone misses Ramadhaan fasts without any shar’ee excuse, they’re guilty of major sin and they MUST repent to Allaah Subhaanahu wa Ta’aala. 

Should they make up the fasts?

There’s a difference of opinion among the scholars about that. 

The sin of missing the fasts of Ramadhaan for no reason is so severe that some of the scholars say that even if a person makes Taubah, there’s NO NEED to make up the fasts because “there’s no need to do it”. 

Shaikh Ibn Uthaymeen said:

“But if he does not fast at all, deliberately and with no excuse, then the more correct view is that he does not have to make it up, because it will never benefit him in the slightest, and it will not be accepted from him. The basic principle concerning every act of worship that is connected to a specific time is that if it is delayed beyond that specific time with no excuse, it will never be accepted.”

[Majmoo‘ al-Fataawa (19/89)]

But the view of the majority of the scholars is that the person SHOULD make up the fasts and make sincere Taubah to Allaah for missing this great act of ibaadah. 

The scholars of the Standing Committee said:

“Whoever does not fast because he denies that it is obligatory is a disbeliever, according to scholarly consensus. Whoever does not do it because he is lazy and heedless is not a disbeliever, but he is in grave danger because he has omitted one of the pillars of Islam, on which there is scholarly consensus that it is obligatory, and he deserves to be punished and disciplined by the authorities in a manner that will deter him and others like him. 

He has to make up the days that he did not fast, and also repent to Allaah Subhaanahu wa Ta’aala.” [Fataawa al-Lajnah ad-Daa’imah (10/143)]

And Shaikh Ibn Baaz said:

“Yes, he has to make up the missed fasts, and he has to repent to Allah, may He be glorified and exalted, for his carelessness and breaking of the fast.” [Fataawa Noor ‘ala ad-Darb (16/201)]

However, if someone fasted Ramadhaan but did not make up the fasts due on him or her that they missed for some valid Shar’ee excuse for many years, must make them up, even if it’s been many years. 

If someone missed their fasts due to any reason OTHER than pregnancy or lactation, then:

1. That person must repent to Allaah and ask for forgiveness

2. Calculate the total number of days they missed. 

Then start fasting them one by one. 

Fasting is a DEBT that we owe Allaah. 

And it must be repaid. 

As for making up the fasts that a woman missed due to pregnancy or breastfeeding, the ulama say that if she’s easily able to make them up by fasting, she should do so.

But if the fasts are too many, and it’s hard for her to make them up, then it allowed for her to pay the fidyah for each day of fasting that she missed. 

And Allaah knows best

257. Can I Continue My Prayer If I Pass Gas But I Don’t Hear Something Or Smell Something?

By Asma Bint Shameem

QUESTION

Can I continue my prayer if I pass gas but I don’t hear something or smell something?

ANSWER

That’s a common misconception among people. 

They think that the wudhu is not broken even if they pass gas unless they hear or smell something. 

But that’s NOT correct. 

If a person is praying and he is SURE that he has passed gas, then his Wudhu is invalidated and so is his Salaah, even if he didn’t hear or smell anything. 

The hadeeth that people refer to regarding this issue, is talking about a man who only “THINKS” that he MIGHT have passed gas. 

Meaning he’s *NOT sure*. 

The Prophet sal Allaahu Alayhi wa sallam said:

‘If any one of you feels something in his stomach, and he is NOT SURE whether anything came out of him or not, let him not leave the masjid unless he hears a sound or detects an odor.’” (Muslim, 362)

And Abd-Allaah ibn Zayd said: 

“The Prophet Sal Allaahu Alaiyhi wa Sallam was told about a man who IMAGINED that he felt something whilst he was praying. 

He said, ‘Let him  not stop [praying] unless he hears a sound or detects an odor.’” (Agreed upon). 

In other words, if he’s CERTAIN that he’s passed gas, then he MUST STOP praying and renew his wudhu and repeat his prayer, EVEN IF, he didn’t hear any sound or smell anything. 

Imaam al-Nawawi said:

“This hadeeth forms one of the basic principles of Islaam and an important principle of fiqh. 

Things are judged to remain as they are until there is CERTAINTY that a change has occurred, and having doubts does not alter the fact.

It is not considered to be najaasah until it emerges. 

Sounds may come from a person’s stomach as the result of food being moved (along the digestive tract). 

If the worshipper hears a sound inside his stomach but nothing comes out of him that would break his wudoo’, and he does not note anything that would indicate that, such as hearing a sound or smelling an odor, then he should not pay any attention to it, because the basic principle is that he remains taahir (pure). 

So his wudoo’ is not broken and he should not stop praying UNLESS he is CERTAIN that something has come out of him, because what is certain is not overruled by what is doubtful.”

(Sharh Muslim, 4/49)

So just because you didn’t ‘hear’ or ‘smell’ anything, although you KNOW you’ve passed gas, does NOT mean that your wudhu is intact. 

Rather, if you know you’ve passed gas, you MUST renew your wudhu if you want to offer your prayers. 

Otherwise your prayers will NOT be VALID. 

And Allaah knows best

256. Hijaab

By Asma Bint Shameem

It’s an order from Allaah Subhaanahu wa Ta’aala to us women to observe hijaab. 

PART of that hijaab, is to dress modestly, cover ourselves appropriately and NOT to display our beauty and ourselves to others. 

Allaah says:

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e., screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever OftForgiving, Most Merciful”

[al-Ahzaab 33:59]

If we claim to be *believing* *women*, we MUST *behave* like one too. 

It goes against the very *principles of hijaab* that we dress up in the most beautiful clothes and makeup and then put our pictures up on social media, for people to see, even if our hair is covered. 

That opens the door to all sorts of temptations and evil. 

Allaah Subhaanahu wa Ta’aala says:

“And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts”

[al-Ahzaab 33:53] 

If this was the order of Allaah for the wives of the Prophet sal Allaahu Alayhi wa sallam, and the Sahaabah, who were the PUREST of the pure, and the BEST of the best, then what about me and you?

Putting up pictures of herself on social media where non Mahrams can also see them, is NOT appropriate for a Muslimah, even if it’s a ‘few’ followers or even if it’s just ‘one’ nonmahram man. 

Shaikh Salah as-Sawy said:

“Putting up personal photos on public sites like this is not permissible for those who fear Allaah, since this is an occasion for others to be tempted by her and an opening to have an excuse to contact her. It breaks down the barriers of modesty between the sexes, and most fires are from the smallest of sparks. Therefore, we advise our sisters to stop doing that and to remember always that this culture is a foreign import; it has no relation to our culture, nor does it fit within our values.”

And Allaah knows best

255. Husband Relationship With His Wife

By Asma Bint Shameem

A husband has to be loving, kind and considerate towards his wife. 

Allaah has made him the *protector* and *maintainer* of the wife and gave him the responsibility of *taking care* of her. 

That’s the right of the wife and that’s what he promised when he signed that marriage contract. 

Allaah says:

“And live with them [wives] in kindness.” [an-Nisaa’ 4:19].

And the Prophet sal Allaahu Alayhi wa sallam said:

“I urge you to treat women well” [(al-Bukhaari (3331) and Muslim (1468)]

So the husband is SINFUL in front of Allaah for disobeying Him if he hurts his wife or treats her unfairly or abuses her in any way. 

And he’s answerable to Allaah  for that. 

However, it’s ALSO an obligation on the wife to listen to her husband, respect and obey him.

The Prophet sal Allaahu Alayhi wa sallam said:

“If I were to command anyone to prostrate to anyone other than Allaah, I would have commanded women to prostrate to their husbands.”

(Ibn Maajah;saheeh by al-Albaani). 

Part of the obedience of the wife is to answer her husband if he calls her to bed, unless there’s a valid Shar’ee excuse like she’s on her menses or she’s sick, etc. 

To have intimacy with his wife and enjoy her is a right given to the husband by Allaah Subhaanahu wa Ta’aala, Himself. 

And it’s not right for her to refuse for *“no reason”.*

He Sal Allaahu Alaiyhi wa Sallam said:

 “By the One in Whose hand is my soul, there is no man who calls his wife to his bed and she refuses, but the One Who is above the heavens [i.e. Allaah] will be angry with her, until he (her husband) is pleased with her.” (Muslim)

And the Prophet sal Allaahu Alayhi wa sallam said:

“By the One in Whose hand is the soul of Muhammad, no woman can fulfil her duty towards Allaah until she fulfils her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse.”

(Ibn Maajah;saheeh by al-Albaani). 

Explaining the hadeeth of Ibn Maajah above, the ulama say:

“What this means is that women are urged to obey their husbands, and that they should not refuse them even in this situation (meaning on a camel back), so how about in other situations?”

(Haashiyat al-Sindi ‘ala Ibn Maajah)

And so she should not refuse him unless there’s a valid Shar’ee excuse. 

But intimacy has to be mutual and consensual, based on love and compassion. 

In the Qur’aan, Allaah Subhaanahu wa Ta’aala describes the relationship between a husband and wife as “mawaddah” and “rahmah” or love and compassion, and also as seeking solace in each other (li taskunu ilaiyha)

Allaah says:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

“And among His Signs is this, that He created for you wives from among yourselves, that you may find *solace* in them, and He has put between you *affection and mercy*. 

Verily, in that are indeed signs for a people who reflect.“ 

(Surah ar-Room:20)

In another place, Allaah describes a man and his wife as “libaas” (apparel, garment, screen) for each other.

Allaah says:

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ

“They are Libaas (i.e. body cover, or screen, apparel) for you and you are a Libaas for them;” 

(Surah al-Baqarah :187)

The word “Libaas” implies that marriage or the desire for intimacy is much more than just fulfilling an ‘animal’ desire or natural instinct like hunger or thirst. 

Rather, it has a higher purpose, a greater goal. 

Marriage is a means of protection for each other, a comfort, a cover and embellishment for each other; that is what a “Libaas” is for. 

And that’s how Allaah Subhaanahu wa Ta’aala so beautifully describes a relationship between a husband and wife.

A marriage is a relationship that is supposed to be based on affection, and mercy. And solace. 

Mawaddah and rahmah are the very basis of this relationship. 

Force and compulsion have no place in it. 

Rather, such inconsiderate and selfish behavior will destroy the relationship. 

So if there’s any issue between the husband and wife, it should be resolved with love, kindness and understanding instead of forcing oneself on to the other partner or harming them in any way. 

The Prophet sal Allaahu Alayhi wa sallam said:

“There is not to be any causing of harm nor is there to be any reciprocating of harm.” (Ibn Majah--hasan) 

The KEY to a good relationship is to work things out amicably, with love, compassion and wisdom. 

If he seems unfair or unreasonable, she can sit down with him and talk it out with him. 

They both can get counseling and even get others involved if need be. 

But there’s no place in a marriage for force and certainly no place for harm. 

And Allaah knows best