 |
 |
Ask the Scholar or Student of Deen??? |
 |
 Posted: Fri Jul 03, 2009 4:03 pm |
 |
|
| Message |
|
|
|
Any Question you have please don't hesitate to ask the scholars and students of knowledge.InshaAllah we will try to answer as best as we can.
May Allah swt make it easy for all of us to seek that knowledge which is beneficial and be able to assist those who are seeking aameen wa thumma aameen ..
_________________
Last edited by taalibah on Sat Jul 04, 2009 3:15 am; edited 1 time in total
|
|
 |
|
|
|
|
|
| Posted: Fri Jul 03, 2009 10:08 pm |
|
|
| Message |
|
|
|
Thats absolutely correct...
Many a times you may not able to reach a scholar to clarify your doubts... But, it would be always easy to get a student of knowledge...
There are many advantages for you to have a friend student of knowledge... Because, if he wouldn't know the answer, he would contact a scholar for you... This method would easier if you don't have connection with good scholars... However, if you have a good relation with a scholar whom you can reach at any time, then thats the best way...
Don't ever try to interpret any thing using your logic, if you really don't know the ruling on particular issue... Because, our religion is the religion of knowledge.. The first Ayah revealed was:"اقرأ باسمك الذي خلق"
Interpretation: (recite in the name of Lord, who created you) Surah Al-alaq:1.
It doesn't give you any excuse to be ignorant when you undertake a task. As Allah (swt) said in the Holy Book, Quran:" فاسألوا أهل الذكر إن كنتم لا تعلمون"
Interpretation of the Ayah:" and ask people of zikr (ie, learned people) if you don't know"
So, it is always better to have company with learned or learning people...
جزاكم الله خيرا
|
|
|
|
|
|
|
|
|
| Posted: Fri Jul 03, 2009 11:00 pm |
|
|
| Message |
|
|
|
Tis true. Makes sense.
_________________
|
|
|
|
|
|
|
|
|
| Posted: Wed Jul 15, 2009 3:04 am |
|
|
| Message |
|
|
|
My first question here...
| Quote: | | When attending a lecture etc which is segregated is it allowed for sisters to look at the speaker whilst listening via a projector or TV screen etc ? I have seen Islamic Conferences etc having screens in the ladies section,I'm just wondering is there any ruling against doing so or is allowed? There are some who against it so I'm just curious to know if the Ulema has mention anything about it.. |
Answer please....
_________________
|
|
|
|
|
|
|
|
|
| Posted: Wed Jul 15, 2009 4:46 pm |
|
|
| Message |
|
|
|
A man's awrah is from navel to his knees, every part beside that is permissibe to be looked at, wheather its on screen or not as long as it is without (shahwah) thats is desires or any evil thought.
Thats the words of most of the Ulemahs, wallah 3lam bissawaab.
_________________
|
|
|
|
|
|
|
|
|
| Posted: Fri Jul 17, 2009 4:05 pm |
|
|
| Message |
|
|
|
Jazakallah khair.
_________________
|
|
|
|
|
|
|
|
|
| Posted: Fri Jul 17, 2009 4:38 pm |
|
|
| Message |
|
|
|
Note: if any Aalim says thats you should avoid it, it doesnt mean thats its haram, its like opening a path to the doors of fitnah, thats why the may prohibit it.
For example: a girl might say, if its ok to look at a lecture on screen, then we can look at it on tv, and when a person starts watching tv, both you and I Know that the person will end up watching, thats why the honourable scholars may prohibit it at the early stage. Wallah Aalam.
_________________
|
|
|
|
|
|
|
|
|
| Posted: Fri Jul 17, 2009 4:47 pm |
|
|
| Message |
|
|
|
My reason for asking is say they have non-muslims invited or muslim sisters who don't observe hijab and are not accustomed to attending such segregated places.
Would it be allowed in order to cater for them to place these screens? It's just something i was thinking about..i have seen and heard of Ulema who has hosted such gatherings where in these screens were present.
I assume it's one way of attracting those who don't usually attend deeni lectures..
_________________
|
|
|
|
|
|
|
|
|
| Posted: Sat Jul 18, 2009 12:43 am |
|
|
| Message |
|
|
|
well first of all there is a huge diffrence of opinion on weather looking at an image on a screen or elsewhere is permissible or not, and does it come under the catogory of pictures or not, as we all know thats drawing photos and making images of anything thats has a soul ect are not permissible in islam.
some of the Ulemahs say that if it is live then there is no harm in looking at it, some of them are against it.
But most of the Ulemahs themselves gives lectures on screens, i am not in the position to say if its right of wrong, but by looking at the works of the muftis there isnt any harm in it.
_________________
|
|
|
|
|
|
|
|
|
| Posted: Sat Jul 18, 2009 5:01 am |
|
|
| Message |
|
|
|
A screen acts as a mass media. So just as if a man was to stand out in a crowd in a place that has no walls, the people up close could see and hear clearer. Screens and mics enable bigger audiences to have similar advantages.
Önce in maktab, a student mentioned that she was a revert to islam but up to the present time she didnt know who her imam of her jamaat is.
This is a common complaint of new muslim women. They want to know who is the leaders of their community/ mosques.
So for some people, the screens serve a purpose.
(tis just my observation.)
_________________
|
|
|
|
|
|
|
|
|
| Posted: Sat Jul 18, 2009 5:29 am |
|
|
| Message |
|
|
|
yeah wannaknow we respect you opinion, the ulemahs didnt pass the fatwah just like that you know, 1st they look at all the benefits and disavantages, before they pass a fatwah, so what you mentioned above was already taken into review and consideration before the fatwah was given.
_________________
|
|
|
|
|
|
|
|
|
| Posted: Sat Jul 18, 2009 5:29 am |
|
|
| Message |
|
|
|
yeah wannaknow we respect you opinion, the ulemahs didnt pass the fatwah just like that you know, 1st they look at all the benefits and disavantages, before they pass a fatwah, so what you mentioned above was already taken into review and consideration before the fatwah was given.
_________________
|
|
|
|
|
|
|
|
|
| Posted: Sat Jul 18, 2009 2:43 pm |
|
|
| Message |
|
|
|
Jazakallah khair.... I personally would avoid looking at a screen where a speaker is giving a talk....
_________________
|
|
|
|
|
|
|
|
|
| Posted: Tue Aug 04, 2009 4:53 pm |
|
|
| Message |
|
|
|
:salam
Is there any hadith or ruling which mentions it's not preferable to fast on the day of Jummah?
i never read or heard this before someone mentioned to me that it's not right...
_________________
|
|
|
|
|
|
|
|
|
| Posted: Wed Aug 05, 2009 1:40 pm |
|
|
| Message |
|
|
|
wa alikum asalam, there are many ahadith referring to this matter. I dnt have my books to research it at the moment, but 2 of the hadiths are.
1) once hazrat juwayriyah (ra) was fasting on a friday and the holy prophet (saw) asked her if she had fasted the day before, she replied no, then he asked her will u fast tomorrow, she said no. Then the holy Prophet her to break her fast, and said: dont ever specify or choose a friday to fast on except if falls in you routine, that is 13th 14th 15th ect of every month.
2) the holy prophet said: Friday is our weekly Eid and we should celebrate it and not fast except if it falls within the 13th, 14th or 15th of a month.
There are many similar hadith to these . .
_________________
|
|
|
|
|
|
|
|
|
| Posted: Wed Aug 05, 2009 4:55 pm |
|
|
| Message |
|
|
|
Oh ok Jazakallah for that info...
_________________
|
|
|
|
|
|
|
|
|
| Posted: Sun Aug 09, 2009 5:41 pm |
|
|
| Message |
|
|
|
So... i knw this lady who's going for hajj this year insha Allah. Her husband passed away sometime ago and she's goin without a mahram. However the group she's goin with agreed to take care of her, so apparently it's 'ok' for her to go without a mahram. Is that right?
_________________
<a href="http://www.islam.to/islamicsig.php" target="_blank"><img src="http://www.islam.to/soft/ads/img_banners/0331.gif" border="0" alt="ISLAM.TO Signatures"></a>
|
|
|
|
|
|
|
|
|
| Posted: Tue Aug 11, 2009 10:57 am |
|
|
| Message |
|
|
|
As regards your question, the following is the fatwa issued by the prominent Muslim scholar, Sheikh Yusuf Al-Qaradawi, in this regard:
“The principle in Shari`ah is that a woman is not to travel by herself; rather, it is obligatory upon her to have as her companion her husband or a mahram. This ruling is founded on what was reported by Al-Bukhari and others from Ibn `Abbas (may Allah be pleased with him) that Allah’s Messenger (peace and blessings be upon him) said: “A woman is not to travel except with a mahram, and a man is not to enter upon her except if she has a mahram.”
And also on the authority of Abu Hurayrah (may Allah be pleased with him) the Prophet (peace and blessings be upon him) is quoted to have said: “It is not permissible for a woman who believes in Allah and the Last Day to travel a distance of one day and one night without a mahram with her.” Abu Sa`id narrated that the Prophet (peace and blessings be upon him) said: “A woman is not to travel a distance of two days without her husband or mahram with her.”
And Ibn `Umar narrated that: “She is not to travel for three nights, except if she has a mahram.” Apparently the differences in narrations are because of the different questioners and the questions posed. Abu Hanifah preferred the last hadith of Ibn `Umar and was of the opinion that a mahram is not needed except in travels in which prayers are shortened (also reported by Ahmad). These hadiths include all types of travel, whether or not it is necessary, like visiting, trading, seeking knowledge, or anything else.
The basis for this ruling is not an evil assumption about the woman and her manners, as some people unreasonably think, but it is to take care of her reputation and dignity. It is to protect her from the desires of those who have diseased hearts, from the assault of a rapist or a thief. And this is even more so in places that the traveler must pass through, like deadly deserts, in a time when there is no sense of security, and where the places are unpopulated.
But what is the ruling on a woman, who does not find a mahram to accompany her in a legitimate travel, whether obligatory, preferred or permitted? And there is within her reach a group of protective men, or trustworthy faithful women, and the roads are safe? The jurists have researched this topic whenever they discussed the obligation of Hajj upon women, and they kept in mind the Prophet’s injunction prohibiting a woman from traveling without a mahram. Their thoughtful opinions include the following:
1. Among them are those who hold on to what is apparent from the mentioned hadiths, they prohibit traveling without a mahram, even for the obligation of Hajj. And there is no exception to this rule.
2. There are those who make an exception for older women who have passed the age of being subject to temptation, as has been transmitted from Al-Qadi ibn Al-Walid Al-Yaji, from the Maliki Juristic school. It is especially for women in general if we look at the meaning as was said by Ibn Daqiq Al-`Eid.
3. Some of them make the exception that as long as the woman is with trustworthy and faithful women, then the travel is permissible. Furthermore, some conclude that it is enough for just one free trustworthy and faithful Muslim woman.
4. And some concluded that the roadway must be safe. This is the opinion that was chosen by Sheikh ul-Islam Ibn Taymiyyah. He mentioned that Ibn Muflih in Al-Faru` said: “Every woman can perform Hajj without a mahram as long as she will be safe.” And he said: “This is directed towards every travel in obedience... Al-Karabisi transmitted this from Ash-Shafi`i pertaining to the supererogatory Hajj. And some of his companions also said this about supererogatory Hajj and about every travel that is not obligatory, like visiting and trading.”
Al-Artham transmitted from Imam Ahmad: “A mahram is not a condition in the obligatory Hajj.” His justification for this is his saying: “Because she goes out with women, and with all those whom she is safe with.” Ibn Siyrin even said: “With a Muslim it is okay.” Al-Awzai said: “With a just people.” Malik said: “With a group of women.” Ash-Shafi`i said: “With a trustworthy faithful Muslim woman.” And his companions said: “By herself if there is safety.”
Al-Hafidh Ibn Hajar said: “What is well-known with the Shafi`is is that it is conditional that there be a husband, mahram, or trustworthy faithful women.” And in another saying: “It is enough for just one trustworthy faithful woman.” In a saying transmitted by Al-Karabisi, authenticated in Al-Muhadhab, is that she can travel by herself if the roads are safe. If this is what was said about traveling for Hajj and `Umrah, then this ruling should be uniform concerning all types of travel, as some scholars have agreed.
The purpose here is to safeguard the woman and protect her, which is fulfilled by knowing that the roadway is safe and that trustworthy faithful men and women are present.
The proof of the permissibility of a woman traveling without a mahram is incumbent upon there being security and the presence of trustworthy faithful people. What was reported by Al-Bukhari is that during the final Hajj of `Umar ibn Al-Khattab (may Allah be pleased with him), he gave permission to the wives of the Prophet (peace and blessings be upon him) to perform Hajj. So he sent with them `Uthman ibn `Affan and `Abdur-Rahman. This act is considered to be a consensus, for all of them, `Umar, `Uthman, `Abdur-Rahman Ibn `Awf and the wives of the Prophet (peace and blessings be upon him) agreed to it, without any objection.
Second is what was reported by Al-Bukhari and Muslim from the hadith of `Ada Ibn Hatim that the Prophet (peace and blessings be upon him) told him about the future of Islam and how its light will be spread throughout the earth. Among what he mentioned is: “The day is near when a young woman will travel from Al-Hira (a city in Iraq), going to the Sacred House with no husband accompanying her. She will fear none but Allah.” This information does not only prove that this will happen, but proves its permissibility, because it was mentioned in a phrase praising the spread of Islam along with its sense of security.
Here I will state two additionally important precepts:
The first is that the basis of rulings on acts of dealings is to focus on their meanings and purposes. This is the opposite of rulings on acts of worship, whose main focus is on showing full compliance to Allah’s order, before focusing on their meanings and purposes, as was firmly established by Imam Ash-Shatibi, who clarified this and verified it with proofs.
The second is that prohibited things are not permitted except if there is a dire need. And things that are prohibited so that they can be an obstruction to evil are permitted during times of need. And there is no doubt that the prohibition of a woman traveling without a mahram stems on the necessity of blocking channels to evil.
It is incumbent upon us to look at traveling in our time. It is not like how traveling was in the past. It is no more filled with the dangers of the arid deserts, or awe of being encountered with thieves, highway robbers, etc. Now traveling is by various modern means of transportation that usually gather large amounts of people at a time, like ships, airplanes, buses, or cars that travel in caravans. Thus, this provides plenty of confidence and reliability, removing feelings of fear for the woman, because she will not be by herself in any place.
Thus, in the light of the above, I see no objection to woman performing Hajj within such safe environment, which provides all the necessary security and contentment."
this is the fatwah that was given on the site islamonline.com, but many of the ulemahs think otherwise, because the prophet (saw) forbid the women to travel without a mahram as we see in the ahadith above, regardless if its in a group or not...
_________________
|
|
|
|
|
|
|
|
|
| Posted: Tue Aug 11, 2009 11:06 am |
|
|
| Message |
|
|
|
