Respnding to happy new years

Should he respond to non-Muslims when they wish him a Happy New Year?

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Is it permissible for me to say to non-Muslims “And the same to you” when they wish me a Happy New Year or say Best Wishes?.

Praise be to Allaah.

It is not permissible to greet or congratulate the kuffaar on the occasion of Christmas, New Year or any of their other holidays, and it is not permissible to respond to them when they greet us on those occasions, because they are not festivals that are prescribed in our religion, and returning their greeting is an affirmation and approval of them. The Muslim should be proud of his religion and its rulings, and he should be keen to call others and convey to them the religion of Allaah, may He be glorified and exalted.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on greeting the kuffaar on the occasion of Christmas and how we should respond when they greet us on this occasion. Is it permissible to go to the parties that they hold on this occasion?

Is a person sinning if he does any of the things mentioned without intending to, and he only does it to be nice, or because of or shyness or embarrassment or other reasons? Is it permissible to imitate them in that?

He replied:

Greeting the kuffaar on the occasion of Christmas or any of their other religious holidays is haraam according to scholarly consensus, as was stated by Ibn al-Qayyim in his book Ahkaam Ahl al-Dhimmah, where he says:

"Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah." End quote.

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):

"If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. .
[al-Zumar 39:7]

". . .

This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . .

[al-Maa’idah 5:3]

So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.

If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning):

"Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers."

[Aal ‘Imraan 3:85]

It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.

Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them." Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3/44.

And Allaah knows best.

She she marrie someone who dose not want her to be mixing?

He stipulated that she should not continue studying in a mixed environment and that she should not go out to work; should she accept him as a husband?

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A few days ago I received a marriage proposal from a religiously committed young man. He stipulated that I should not complete my studies and that I should not work outside the house, and I do not know what to do. Please note that I live in Morocco and there are no schools that are not mixed. Please advise me, may Allah reward you with good.

Praise be to Allaah.

If this young man is pleasing in terms of religious commitment and character, as seems to be the case from the conditions he stipulated, and you (your family) know him from before and he is compatible and suitable, then what we think is that you should agree to marry this person who has proposed to you. The conditions that he has stipulated indicate – in sha Allah – that he is indeed religiously committed and has a sense of protective jealousy. Such a suitor should not be rejected because he stipulated these conditions. It is no secret that there are negative factors involved in studying in a mixed environment and also in a woman’s going outside of her house, which exposes her to the misbehaviour of foolish people in many countries and on many occasions. It seems to us that the brother who has proposed to you does not want to prevent you from acquiring knowledge or working, but he does not want that to be accompanied by haraam mixing or exposure to any mistreatment. Rather he wants that to be in your own private realm and secure refuge, which is the marital home. This is something good and we can only advise you to accept it, especially since you will be able to acquire beneficial knowledge by means of open education programs or distance study, or by following Islamic education programs on trustworthy TV channels and websites, in addition to gaining this religiously committed husband and keeping away from the negative effects of mixing.

We have previously discussed the issue of mixing in the workplace and at school in the answers to questions no. 1200 and 103044.

With regard to choosing a husband, we have previously discussed this matter in several answers which we hope you will look at. See the answers to questions no. 5202, 6942, 69964, 8412, 105728.

And Allah knows best.

Islam Q&A

What is the ruling on offering congratulations on Friday?

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What is the ruling on offering congratulations on Friday, because now it is the custom in our country on Friday to send text messages and people congratulate one another on the occasion of Friday by saying “Jumu‘ah mubaarak” or “Jumu‘ah tayyibah.”.

Praise be to Allaah.

Firstly:

There is no doubt that Friday is an “Eid” or “festival” for the Muslims, as it says in the hadeeth narrated from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “This is a day of ‘Eid that Allah has ordained for the Muslims, so whoever comes to Jumu‘ah, let him do ghusl, and if he has any perfume let him put some on, and you should use the miswaak.” Narrated by Ibn Maajah, 1098; classed as hasan by al-Albaani in Saheeh Ibn Maajah.

Ibn al-Qayyim (may Allah have mercy on him) said, describing the special virtues of Friday:

Thirteen: It is a day of ‘Eid that is repeated every week.

Zaad al-Ma‘aad, 1/369

Thus the Muslims have three Eids: Eid al-Fitr and Eid al-Adha, which come once every year, and Jumu‘ah which is repeated once every week.

Secondly:

With regard to the Muslims congratulating one another on the occasions of Eid al-Fitr and Eid al-Adha, this is prescribed and it is narrated from the Sahaabah (may Allah be pleased with them). This has been discussed previously in the answers to questions no. 49021 and 36442. As for congratulating one another on the occasion of Friday, what seems to us to be the case is that it is not prescribed, because the fact that Friday is an Eid was known to the Sahaabah (may Allah be pleased with them), and they were more knowledgeable than us about its virtues, and they were keen to respect it and give it its due, but there is no report to suggest that they used to congratulate one another on Fridays. And all goodness is in following them (may Allah be pleased with them).

Shaykh Saalih ibn Fawzaan (may Allah preserve him) was asked: What is the ruling on sending text messages every Friday and ending with the phrase “Jumu‘ah mubaarak”?

He replied:

The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do.

End quote from Ajwabat As’ilah Majallat al-Da‘wah al-Islamiyyah.

A similar fatwa was issued by Shaykh Sulaymaan al-Maajid (may Allah preserve him), when he said:

We do not think it is prescribed to exchange congratulations on Fridays, such as saying to one another, “Jumu‘ah mubaarak” and so on, because it comes under the heading of du‘aa’s and dhikrs, which must be based on a text (of the Qur’aan or Sunnah) because this is purely the matter of worship and if it were good, the Prophet (blessings and peace of Allah be upon him) and his Companions (may Allah be pleased with them) would have done it before us. If anyone suggests that this is permissible, then that may imply that it is prescribed to say du‘aa’s and congratulate one another after having done the five daily prayers and other acts of worship, and du‘aa’ at these times was not done by the early generations.

End quote from the Shaykh’s website (may Allah preserve him)

http://www.salmajed.com/ar/node/2601

If a Muslim prays for his brother on Friday with the intention of softening his heart and making him happy, and seeking the time when supplications are answered, there is nothing wrong with that.

And Allah knows best.

Islam Q&A

Kids listen to our every deed

FRIDAY KHUTBAH: Kids listen to our every deed
 
How many times have you told your kids to change their clothes/brush their teeth/do their homework/or anything else for that matter? There is really no right answer because there is really no limit to the number of times we have to ask our kids to do something.
For most of us, this is a normal part of our daily lives. We ask, and ask, and ask, and if we are lucky, our kids cooperate after the fourth request or after a loud but otherwise harmless scolding. We complain that our kids never listen to us; we ask other moms how they get their kids to behave, eat their vegetables, or go to sleep. We consult books and Internet sites at all hours on better childrearing and discipline and other parenting techniques. And still, our kids just don't listen.
But, they do observe. While we are yelling at them, they are watching us; while we argue with our husbands, they are watching; while we mutter curses under our breath at raging drivers, they are watching; and while we chat with our friends on the phone, they are watching us. If you have toddlers, you are beginning to see this already. You see them carrying on animated conversations on their battery operated toy cell phones. They pace around the house with their heads ****ed, their little shoulders straining to hold up the fake phone with the blinking lights. Yup, our kids are watching our every move, even when they don't listen to one word.

The lessons they learn
The truth is that we shouldn't worry that our children never listen to us. Instead we should worry that they are always watching us. It is true. When we tell our kids to pick up their toys, they don't listen. We raise our voices, and they still ignore us. Then, we become irate and yell, and they have a temper tantrum or break down into a fit of tears. But not before they have taken careful note of our actions. In fact, every time we "tell" our kids to do something, we are teaching them a lesson. We are telling them to do one thing, but we are really showing them how to do something else. When we yell at them in anger, we are showing them how to get someone to listen to us. When we throw toys into the toy box or kick toys out of the way as we point our fingers, we are showing them how to display their anger.
And think about when you are driving your kids to school in the morning. A hurried driver cuts you off and you swerve to avoid getting side swiped. " Moron !" you yell, as you correct the wheel. You shrug it off and silently thank Allaah that nothing happened. Your kids in the back saw what happened. In these situations, we rarely explain to our kids that the other driver made a mistake by changing lanes without signaling or by turning right just as we crossed a green light. Instead, we show them how to handle such situations: curse and complain.

The lessons we want to teach
It is almost impossible to handle every situation of every day in a manner befitting for teaching our kids lessons. But if we are aware of the opportunities (and the impending dangers) of such situations, we can at least make the most out of as many situations as possible. For example, we know that disciplining our kids is one of the most challenging aspects of each day. And, during the course of a day's worth of disciplining, we find ourselves yelling, getting angry, scolding, and then usually seeking some sort of repentance for angry words or sentiments. If we could only see ourselves the way our kids probably do, we might learn a thing or two.
Well, obviously, we can't see ourselves and we can rarely stop ourselves in the midst of heat and anger, but we can prepare ourselves for these moments. If we can decide ahead of time what we want to teach our kids, we can create a sort of game plan for situations. For example, we want our kids to learn that they don't have to yell to be heard. So, the next time you ask your son to pick up his puzzle pieces and get ready for dinner, brace yourself. If you want him to understand that he needs to listen to you and comply, then figure out a way to get him to hear you. Ask him to look at you or get down on your hands and knees and start showing him how to pick up the pieces and put them in the box. Do anything but don’t yell or scream.

The lessons we learn
If we make a conscious effort to remember that our children are watching us, it will keep us in check. We will mind our manners, we will speak more soothingly, we will control our emotions, and ultimately we will see that, by our kids watching us, we are beginning to behave the way we want them to behave. In other words, it is a cycle that eventually trains parents and their children towards better behavior and emotional restraint. If we know that our kids are watching our every move, we will be mindful of our behavior and set an example with that behavior. Then, our kids will model that good behavior and essentially everyone wins.

Making promises is one of the issues that cause sticky situations for parents trying to model good behavior. Parents, from all parts of the world, have their own way of making, keeping and breaking promises. It is easy to make promises, and it is even easier to break them. Many times parents make promises on a whim and later find out that they didn't or couldn't keep to their word. Sometimes, they even forget altogether that they ever made the promise. How many times have you told your child, "Yes, yes, Inshallaah (Allaah willing), I'll get you that _[fill in your own word] soon," just to keep your child quiet? The moment the words leave your lips, you should consider that promise cast in stone. A child promised a coveted prize/toy/trip will never forget that promise and will never let you forget it. Actually, quite sadly, many children roll their eyes when they hear their parents say "Inshaallaah" for fear that Inshaa'allaah really means "maybe" or "yeah, right" or a plain "no."

Much of our behavior depends on our intentions. If you really mean to get that toy for your son, then assure him that you will. If you don't plan on buying it, then be honest. A dishonest promise might grant you a few minutes of quiet shopping time, but in the end it will lead you further into the depths of your child's distrust. Leading children on with false promises is a guaranteed way to display behavior that your children will never forget and will probably mimic in their own adulthood.

In essence, we are designing our children's futures by our own behavior. Why perpetuate behavior in our children that we ourselves should not be harboring? Keeping in mind that our children are not only watching us but learning from us should be reason enough for us to change our behavior before it is cast in the stone of generations to come.

Al-Jumu'ah magazine
 http://www.islamweb.net/

can they wipe over their socks?

One who is sick and one who is incontinent – can they wipe over their socks?

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Is it permissible to wipe over the socks that are not see-through and are somewhat thick, for the following reasons:
Cold, difficulty and sickness because of eczema in the feet, or because it is difficult to wash the feet every time one does wudoo’ because of old age and the individual is incontinent and needs to do wudoo’ several times a day?.

Praise be to Allaah.

The permissibility of wiping over the khufoof, or what takes their place of socks, is not limited to cases of sickness, cold or difficulty, because of the general meaning of the texts that were narrated about wiping over them. Indeed the person who is sick in this case may have more need than others to wipe over the khufoof. 

The same applies to one who is affected by incontinence; he may wipe over the khufoof because of the general meaning of the evidence that it is permissible to wipe over the khufoof or socks, with no exceptions. 

Ibn Qudaamah (may Allah have mercy on him) said: 

If the woman who is suffering istihaadah (irregular vaginal bleeding), one who is affected by incontinence, and others in similar cases, do wudoo’ and put on khufoof, they may wipe over them. This was stated by Ahmad, because they are regarded as being in a state of complete tahaarah (purity). Ibn ‘Aqeel said: Because she has no choice but to avail herself of the concession, and the one who is compelled to avail himself of a concession is more entitled to do so.

End quote from al-Mughni, 1/174 

Al-Mirdaawi (may Allah have mercy on him) said: 

Wiping over the khufoof or socks is permissible for the woman who is suffering istihaadah (irregular vaginal bleeding) and the like, as it is for others according to the correct view, as stated by Imam Ahmad.

End quote from al-Insaaf, 1/169 

It says in Fataawa al-Lajnah ad-Daa’imah (4/245):

The one who is affected by ongoing incontinence should, when the time for prayer begins, clean himself (istinja’) and put something over his private part that will prevent urine dripping, then he should do wudoo’ and pray. And he should do the same at the time of every prayer. The evidence for that is the verse in which Allah says (interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16].

And because the Prophet (blessings and peace of Allah be upon him) instructed the woman who was suffering from istihaadah to tie a cloth (or put a pad) and do wudoo’ for each prayer. And it is permissible for the one who is suffering from incontinence, when he does wudoo’, to put on his socks and wipe over them until the end of the period during which wiping over the socks is permitted, because of the general meaning of the evidence. End quote. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal ash-Shaykh, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd 

We have discussed the conditions on wiping over the socks in the answer to question no. 9640. 

And Allah knows best.

Islam Q&A

In the presence of a gay man?

Does a Muslim woman have to cover her face in the presence of a gay man?

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Is it obligatory for a Muslim woman to cover her face in the presence of a gay man (homosexual)?.

Praise be to Allaah.

Homosexuality is a great and abhorrent evil which is off-putting to those of sound human nature. One of those of sound nature said: Were it not that Allah, may He be glorified and exalted, told us the story of the people of Loot in the Qur’aan, I would never have thought that a male could be intimate with another male. Hence both the one who does it and the one to whom it is done to be executed. This has been discussed previously in the answer to question no. 27176. 

Secondly:

It is not permissible for anyone to accuse another person of doing the action of the people of Loot unless that is proven with acceptable shar‘i evidence, such as a confession or if the action is witnessed by four witnesses of sound character. If a person transgresses against another by accusing him of this immoral action, which is a slur against his honour, and he has no proof, then he is making a false accusation and deserves the appropriate deterrent punishment. The obligatory hadd punishment in this case is eighty lashes. Allah, may He be exalted, says (interpretation of the meaning):

“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever. They indeed are the Fâsiqûn (liars, rebellious, disobedient to Allaah”

[an-Noor 24:4]. 

Thirdly:

The Muslim woman is required to cover herself, including her face and hands, in front of non-mahram men. If it is known that a man is an immoral evildoer, then covering herself in front of him is even more emphasised. 

The Muslim woman should be more cautious with regard to this evildoer than others, and should take care to ensure that there is no meeting or conversation between them. 

For more information please see the answers to questions no. 11774, 21536 and 6991. 

And Allah knows best.

Islam Q&A

Ruling on celebrating non-Muslim holidays

Ruling on celebrating non-Muslim holidays and congratulating them

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Can a muslim celebrate a non muslim holiday like Thanksgiving?

Praise be to Allaah.

Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam, by consensus, as Ibn al-Qayyim, may Allaah have mercy on him, said in Ahkaam Ahl al-Dhimmah: "Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah."

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not aceept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):

"If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. . ."
[al-Zumar 39:7]

". . . This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . . ."
[al-Maa’idah 5:3]

So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.

If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning):
"Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85]

It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.

Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them." Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak."

Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion.

Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent.

Majmoo’ah Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 3/369)

It is not permissible to

It is not permissible to congratulate the kuffaar on their festivals in any way whatsoever

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What is the ruling on eating the food (rice, meat, chicken or cake) that is given to us by a Christian friend that he made for his birthday or for Christmas or the Christian New Year? What is your opinion on congratulating him by saying, “Insha Allaah you will continue to do well this year” so as to avoid saying Kull ‘aam wa antum bi khayr (approx. “season’s greetings”) or “Happy New Year” etc?.

Praise be to Allaah.

It is not permissible for a Muslim to eat things that the Jews and Christians make on their festivals, or what they give him as a gift on their festivals, because that is cooperating with them and joining in with them in this evil, as is explained in question no. 12666. 

It is not permissible for him to congratulate them on their festivals in any way whatsoever, because that implies approval of their festival and not denouncing them, and helping them to manifest their symbols and propagate their innovation, and sharing their happiness during their festivals, which are innovated festivals that are connected to false beliefs that are not approved of in Islam. See also question no. 47322. 

And Allaah knows best.

Islam Q&A

Guidelines on women working outside the home

Guidelines on women working outside the home

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I am a 20-year-old girl studying engineering. I work during the summer in a stationary store; in order to pay my college fees, am I sinful? I wear niqab, and sometimes feel that no religious man proposes to me for this reason.

Praise be to Allaah.

Firstly: 

The basic principle is that a woman should remain at home, and not go out except for necessary purposes. Allaah says (interpretation of the meaning): 

“And stay in your houses, and do not display yourselves like that of the times of ignorance”

[al-Ahzaab 33:33]. 

Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honour and status with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are examples for the believing women. 

The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah, and if she goes out, the shaytaan raises his hopes (of misguiding her). She is never closer to Allaah than when she stays in her house.” Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Shaheehah, no. 2688. 

And he (peace and blessings of Allaah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

For more information please see the answer to question no. 6742. 

Secondly: 

It is permissible for a woman to go out of her house for work, but that is subject to certain conditions. If they are met, it is permissible for her to go out. They are: 

-         That she needs to work in order to acquire the money she needs, as in your case.

-         The work should be suited to the nature of woman, such as medicine, nursing, teaching, sewing, and so on.

-         The work should be in a place that is only for women, and there should be no mixing with non-mahram men.

-         Whilst at work she should observe complete shar’i hijab.

-         Her work should not lead to her travelling without a mahram.

-         Her going out to work should not involve committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahrams can smell it.

-         That should not lead to her neglecting things that are more essential for her, such as looking after her house, husband and children. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: The field in which a woman works should be only for women, such as if she works in teaching girls, whether in administration or technical support, or she works at home as a seamstress sewing clothes for women and so on. As for working in fields that are for men, this is not permissible for her because it requires her to mix with men, which is a great fitnah (source of temptation and trouble) and should be avoided. It should be noted that it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “I have not left behind me any fitnah that is more harmful to men than women; the fitnah of the Children of Israel had to do with women.” So the man should keep his family away from places of fitnah and its causes in all circumstances. End quote. 

Fataawa al-Mar’ah al-Muslimah (2/981) 

If these conditions are met in your work, then there is nothing wrong with you doing it in sha Allaah. 

We ask Allaah to grant you a righteous husband, for He is able to do that. 

And Allaah knows best.

Islam Q&A

In front of a blind man

Is it permissible to take off the khimar in front of a blind man?

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Is it ok to take off the kimar and niqab infront of a blind man?.

Praise be to Allaah.

There is nothing wrong with a woman taking off her niqab or khimar in front of a blind man. 

It was narrated from Faatimah bint Qays (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) told her to observe her ‘iddah in the house of Umm Shareek (that was when her husband died), then he said: “She is a woman whom my companions visit. Observe your ‘iddah in the house of Ibn Umm Maktoom, for he is a blind man and you can take off your garment.” Narrated by Muslim (1480). In another report it says: “If you take off your khimar he will not see you.” 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on observing hijab in front of a blind teacher? 

He replied: 

There is no hijab in front of a blind teacher because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Qays: “Observe your ‘iddah in the house of Ibn Umm Maktoom, for he is a blind man and you can take off your garment.” End quote.  

Fataawa Noor ‘ala al-Darb by Shaykh Ibn ‘Uthaymeen (Fataawa al-Nisa’/ 170). 

Shaykh Saalih al-Fawzaan said in al-Muntaqa min Fataawa al-Fawzaan (3/question no. 410): 

The correct view – and Allaah knows best – is that she does not have to observe hijab in front of a blind man, i.e., covering her face in his presence. End quote. 

And Allaah knows best.

Islam Q&A

His wife does not think that niqaab is obligatory

His wife does not think that niqaab is obligatory; should he force her to wear it?

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I read many fatwas regarding niqab, and that it is obligatory according to the better opinion of the scholars. My wife is convinced that it is preferable, taking other scholars’ opinions. She says that she might wear it in the future if Allah wills. My wife is religiously committed Alhamdulillah. My question is: Do I have to force her to wear it now or shall I let her choose and just keep advising her?.

Praise be to Allaah.

Women have to cover their faces in front of non-mahram men according to the more correct of the two scholarly opinions, because of evidence that has been explained in the answer to question no. 11774. 

Many of the fuqaha’ who do not think that the face is ‘awrah are of the view that it must be covered if there is the fear of fitnah, and when there is a great deal of corruption. 

The husband is enjoined to protect his family and warn them against haraam things. Hence he should strive to convince his wife to cover her face, and if she refuses he should force her to do so and she is required to obey him, because he is telling her to do something that is permissible in her view, and it has to do with his right to protect his honour and she does not think it is haraam. 

In the answer to question no. 97125, we explained how couples should deal with issues concerning which there is a difference of scholarly opinion. Among the things that we said there was: With regard to everything that is permissible for her, he has the right to prevent her from doing it or make her follow his opinion if he thinks it is haraam, and she must accept that if her doing it will cause harm to her husband and expose him to humiliation or disrespect. For example, covering the face is an issue concerning which the scholars differed, but there is no one who says that it is haraam to cover the face. If she thinks that it is acceptable to uncover the face, he has the right to prevent her from showing it before non-mahrams, and he has the right to make her follow his opinion, which is that it is obligatory to cover the face – which is the more correct view – and she does not have the right to go against him. She will be rewarded for doing that if she seeks reward for obeying her Lord by obeying her husband and does that which is more concealing. 

Moreover we say: what is preventing the wife from covering her face and protecting herself from the gaze of those who would stare at her? It is well known that the face is the focus of beauty and the source of fitnah, and the first thing that attracts the gaze. If she thinks that it is mustahabb and not obligatory, there is nothing wrong with doing what is mustahabb and brings one closer to one’s Lord and pleases the husband, and makes her more like the believing women such as the wives of the Prophet (peace and blessings of Allaah be upon him) and the wives of the Sahaabah. 

Every believing woman should be keen to cover in this manner, and should hasten to do it, and to praise Allaah for having caused her husband to tell her and encourage her to do it.

We ask Allaah to enable us all to do that which He loves and is pleased with.

And Allaah knows best.

Islam Q&A

Her husband is forcing her to wear niqaab and she wants advice.

Her husband is forcing her to wear niqaab and she wants advice

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I wear Hijab but do not wear Niqab, my husband says that if I do not start covering my face then he will divorce me. He says that whatever he asks me to do I should do. I do not want to disobey my husband but to wear niqab would cause me great hardship and sadden me deeply. I guess it is due to lack of eeman that I feel this way but feel that he is trying to force me to do something that I do not want to do. Can you please advise me on this matter.

Praise be to Allaah.  

The evidence of the Qur’aan and Sunnah indicates that it is obligatory for women for cover their faces. This evidence includes the verse in which Allaah says (interpretation of the meaning): 

“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)”
[al-Ahzaab 33:59] 

The cloak (jilbaab) is a garment that the woman places over her head and lowers over her face. 

So you have to fear Allaah in this matter and respond to two commands: the command of Allaah and the command of your husband. Undoubtedly this will be very good for you. This matter will make your husband happy and bring happiness to your home. Feelings of difficulty will pass if you are patient and get used to it. These feelings of difficulty will turn to joy when you see the effect that your way of dressing has on him, so you will be responding to Islamic commands and the command of your husband which is in accordance with the laws of Allaah. You will be closing the door to the shaytaans of those who may look at you, and will also be protecting the gaze of chaste and good people from looking at something which they are not permitted to see. And there are other benefits which you will see and appreciate when you respond to this command. 

Sisters who wear niqaab often come to regret the years in which they used to uncover their faces, after Allaah honoured them with the niqaab. If one of them were to be given all the wealth in the world to uncover her face, she would not do it. We have even seen many chaste women who have left their husbands because they wanted them to take off the niqaab. So think about the great difference between your situation and theirs. Where now can we find a man who is keen to keep his family chaste and covered? There are very few of them. Should we disregard these few or should we appreciate their actions which spread good in society? 

We remind you to fear Allaah, and we remind you of the actions of the believing women when they responded to the command of Allaah (interpretation of the meaning): 

“and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”

[al-Noor 24:31] 

al-Bukhaari (4481) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “When this verse was revealed, the muhaajir women took their waist wrappers and tore them at the edges, and covered their faces with them. 

See also the answer to question no. 21134, which explains the obligation of women covering their faces. 

Your husband should also read question no. 20343, which explains the husband’s duty to offer sincere advice to his wife, and ways of doing that. 

And Allaah knows best.

Islam Q&A

should the principal tell the teachers and students to wear it?

Shar’i description of hijab and niqaab, and should the principal tell the teachers and students to wear it?

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I am a manager of Quran memorizing school. I have ordered the teachers not to wear the see through niqab or the two layer see through one. But they refused and said that it is not haram. How shall I stop the students wearing it; as they intentionally raise one of the two layers up after they leave school, and also in transportation. When I ask the students to wear the full covering niqab they refuse because the teachers are not doing this themselves. I wish I receive a detailed answer from you.

Praise be to Allaah.

Firstly: 

May Allaah reward you with good for your eagerness to cover and remain chaste, and to make precautions, and to advise and guide the teachers and students. This comes under the heading of fulfilling the trust. 

Secondly: 

We cannot say that it is obligatory for a Muslim woman to cover the face with a multi-layered khimar. What is required is for her to cover the face, whether it is with a single layer or several layers. 

Islam allows the khimaar and the niqaab. Those scholars who disallow the niqaab do not do so because it is not prescribed in principle, rather it is because some women choose a type of niqaab that does not meet the  shar’i conditions, such as making the opening for the eyes too big. The same may also be said of the khimaar. It is not disallowed in and of itself, but because of its nature, if the fabric is too thin and the face can be seen through it.  

The scholars of the Standing Committee were asked about the Islamic ruling on the niqaab. They replied:  

As for the niqaab, Abu ‘Ubayd said, concerning the definition of niqaab among the Arabs: It is that from which the socket of the eye appears, and they used to call it al-waswasah or al-burqa’. As for the ruling concerning it: it is permissible. It was originally mentioned in the report narrated by ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) who said: “A woman in ihraam should not wear niqaab or gloves.” According to another report he said: I heard the Prophet (peace and blessings of Allaah be upon him) forbid women to wear gloves when in ihraam. 

The fact that the Prophet (peace and blessings of Allaah be upon him) forbade the woman in ihraam to wear niqaab indicates that it is permissible to wear it when not in ihraam. Moreover it cannot be understood from this hadeeth that it is permissible for the woman in ihraam to uncover her face if non-mahram men can see her; rather she must lower the khimaar or niqaab (over her face) until they have passed her. The basic principle concerning that is the report narrated by Imam Ahmad, Abu Dawood and Ibn Majaah from ‘Aa’ishah (may Allaah be pleased with her) who said: The riders would pass by when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they drew near to us one of us would lower her jilbab from her head over her face, and when they had passed by we would uncover (our faces). End quote. 

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

Fataawa al-Lajnah al-Daa’imah (17/171, 172). 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: 

What is the ruling on the burqa’ (niqaab) if it is not worn for adornment, but for covering, and also wearing a cover (on top of it). 

He replied: 

There is nothing wrong with it, because it will not be seen, as it is going to be covered with something over it. But as for the burqa’ that is on the face and is not covered, we do not say that it is permissible, because it is fitnah and because women do not limit themselves to that. If women would stick to the eye opening then we would say that this is niqaab, which was known at the time of the Messenger (peace and blessings of Allaah be upon him) and there is nothing wrong with it. But believe me, if you say that it is permissible for women to wear niqab up to the eyes and look out from behind the niqab, within a short time the hole in this niqab would widen to include the forehead and cheeks, then the cover would decrease until the whole face is exposed. This is well known to be the way of women, so shutting the door to that is the best way. End quote. 

Liqa’aat al-Baab il-Maftooh (14/question 43) 

Based on that: 

We say to the teachers, sisters and all Muslim women: whoever among you wants to cover her face has chosen that which is most concealing for herself, and that which is better for religious commitment. But she has to adhere to the prescribed shar’i form of khimaar or niqaab. It is not permissible to make the opening of the niqab to show more than the eyes, and it is not permissible to make the khimaar so thin that it shows the face. 

It was narrated from ‘Alqamah ibn Abi ‘Alqamah that his mother said: Hafsah bint ‘Abd al-Rahmaan entered upon ‘Aa’ishah the Mother of the Believers, and Hafsah was wearing a thin khimaar. ‘Aa’ishah tore it and gave her a thick khimaar to wear. 

Narrated by Maalik in al-Muwatta’ (1693) and al-Bayhaqi in al-Sunan (2/235). Its isnaad is hasan.  

Ibn ‘Abd al-Barr said: 

Any garment that shows the shape and does not conceal, it is not permissible to wear it under any circumstances, except with another garment that does conceal and does not show the shape, for the one who wears it is in effect naked, as Abu Hurayrah said, and this is narrated from the Prophet (peace and blessings of Allaah be upon him) in the hadeeth of Abu Hurayrah. End quote. 

Al-Istidhkaar (8/307). 

One other thing: Your responsibility in the Qur’aan memorization centre is to make the teachers and students observe the covering that is required of them inside the centre. As for what happens after they leave the centre, or before they get there, is not your responsibility, but you should advise them and teach them, without forcing them to wear something in particular. 

We ask Allaah to guide you to all that is good, and to guide the teachers and students to that which is good and proper. 

And Allaah knows best.

Islam Q&A