The New Muslim's Guide - [42] Doctrinal issues specific to women دليل المسلم الجديد - [42] مسائل فقهية خاصة بالنساء

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The New Muslim's Guide - [42] Doctrinal issues specific to women دليل المسلم الجديد - [42] مسائل فقهية خاصة بالنساء

Controls for a woman’s exit from her home Sheikh Muhammad Salih Al-Munajjid said: Islam came to preserve the woman’s dignity and honor, and it legislated for her the provisions that preserve that, and God Almighty said: {And stay in your homes} [Al-Ahzab: 33] Based on that, the principle: the woman’s survival in her house, and not to go out except for necessity or need, and Islam has made a woman’s prayer in her home better for her than her prayer in the mosque - even if it is the Sacred Mosque -. This does not mean that the woman should remain confined to the house, but Islam has permitted her to go to the mosque, and has made it obligatory for her to perform Hajj, Umrah, Eid prayers, and so on, and from the legitimate way out for her is her going out to visit her family and her mahrams, and to go out for a referendum and ask the people of knowledge, as well as permission for women to go out for their needs, but all of this is not It is only in accordance with the regulations of Sharia in terms of the forbidden for travel, and security on the road in the city, as well as that she goes out with her complete veil, and that she is not adorned, adorned, or perfumed. Some legal texts were mentioned in this, including: a. On the authority of Ibn Umar, may God be pleased with them both, on the authority of the Prophet, may God’s prayers and peace be upon him, who said: “If one of you asks his wife for permission to go to the mosque, he should not prevent her.” Narrated by Al-Bukhari (827) and muslim (442). B. On the authority of Zainab, the wife of Abdullah, who said to us, the Messenger of God, may God bless him and grant him peace, said to us: “If one of you attends the mosque, do not touch any perfume” (Muslim: 443). c. On the authority of Jaber bin Abdullah, may God Almighty be pleased with him, he said: “My aunt was divorced and she wanted to find her date-palms (taking the fruits of the trees) so a man told her to go out, so she came to the Prophet, may God’s prayers and peace be upon him, and he said: “Yes, find your date-palms, for perhaps you will give charity or do a favor.” (Muslim: 1483) . The rules of women’s work, praise be to God First: The basic principle is that the woman should remain in her home, and that she should not go out except for a need, God Almighty said: May God’s peace and blessings be upon him and may God Almighty be pleased with them, for the women of the believers follow them in that, and the address was addressed only to the wives of the Prophet, may God’s prayers and peace be upon him; Because of their honor and status from the Messenger of God, may God bless him and grant him peace, may God be pleased with them, and because they are role models for the women of the believers, may God be pleased with them. And he, peace and blessings of God be upon him, said: “A woman is naked, and if she goes out, Satan seeks her out, and she is not closer to God than she is in the bottom of her house.” Narrated by Ibn Hibban and Ibn Khuzaymah, and authenticated by Al-Albani in the Sahih Series No. (2688). And he, may God’s prayers and peace be upon him, said regarding their prayer in mosques: “And their homes are better for them.” Narrated by Abu Dawood (567), and authenticated by Al-Albani in (Sahih Abi Dawood). Second: It is permissible for a woman to go out of her home to work, according to certain rules. - That the work be appropriate to the nature of the woman and in harmony with her formation and character, such as medicine, nursing, teaching, sewing, and so on. - That the work is in a field exclusively for women, in which there is no mixing with men who are foreign to her. - That the woman in her work is committed to the legal veil. - That her work does not lead to her traveling without a mahram. - That her going out to work does not commit a sin, such as being alone with the driver, or wearing perfume so that a stranger can smell it. - That this does not mean wasting what is obligatory for her to take care of her home, and to take care of the affairs of her husband and children. Sheikh Muhammad Al-Salih Al-Uthaymeen, may God have mercy on him, said: “The practical field for women is to work in what concerns women, such as working in girls’ education, whether it is administrative or technical work, and working in her home sewing women’s clothes and the like, and as for work in areas that are specialized With men, it is not permissible for her to work as it necessitates mixing with men, which is a great trial that must be avoided, and it must be known that the Prophet, peace and blessings be upon him, was proven to have said: “I have not left after me a trial more harmful to men than women, and that the trial of the Children of Israel was In the case of women, a person should avoid his family the sites of temptation and its causes in any case. End. (Fatwas of Muslim Women: 2 / 981). If these conditions are available in your work, then there is nothing wrong with you, God willing. Ruling on removing facial hair for women, praise be to God. First: It came in Fatwas of the Standing Committee (17/133): “It is not permissible to remove eyebrow hair because this is the namas that the Prophet, may God bless him and grant him peace, cursed from doing, and it is part of changing God’s creation that is the work of Satan. And if her husband orders her to do it, she does not obey him, because it is a disobedience, and there is no obedience to a created being in disobedience to the Creator, but obedience is in what is good as the Prophet, may God’s prayers and peace be upon him, said. Second: It is permissible to remove all body hair, except for eyebrow hair. It came in Fatwas of the Standing Committee (17/130): “The evidence for a woman taking her body hair is work in principle, and that she is required to adorn herself for her husband. It also stated (5/197): “What is the Islamic ruling on plucking the hair that is between the eyebrows? The committee replied: It is permissible to pluck it, because it is not part of the eyebrows.” God knows best and highest. Ruling on using cosmetics, praise be to God, that women use cosmetics is permissible in principle, except that when saying that it is permissible, several matters must be taken into account, including: Yes, for her husband to see her in the best condition, or for her to appear in the presence of women, or her mahrams: it is permissible for her to do that, otherwise it is not permissible; Because the basic principle is that she covers her entire body from non-mahram men, so how is it permissible for her, in addition to that, to beautify for them?!. 2. The tools used for beautification are permissible, such as henna and kohl... and it is not permissible for them to use the fat of dead animals or impure substances; To forbid Sharia for the sacrifice of impurities and taboos. 3. The tools used for beautification are not harmful to her body, so it is not permissible for her to use harmful chemicals, whether that harm is immediate or future. Sharia forbids self-harm, as the Prophet, peace and blessings be upon him, said: “There is no harm, and no harm.” 4. The cosmetics should have a temporary effect on the body, so it is not permissible for them to use these Tools for changing the creation of God Almighty, as some women do, such as inflating the lips, exfoliating the face, permanent tattooing, and permanently changing the color of the skin. Sheikh Ibn Uthaymeen, may God Almighty have mercy on him, said: A woman’s beautification for her husband within the legal limits is one of the things that she should do; For every time a woman beautifies her husband, that leads to his love for her and the harmony between them, and this is intended for the Lawgiver. But I heard that make-up harms the skin of the face, and that, consequently, it changes the skin of the face in an ugly way before the time when it changes in old age. Because everything that leads to distortion and ugliness is either prohibited or disliked. On this occasion, I would like to mention what is called (manakir), which is something that is placed on the nails that a woman uses and has a crust, and this is not permissible for a woman to use if she is praying; Because it prevents the arrival of water during purification, and everything that prevents the arrival of water, it is not permissible to use it for ablution or ablution; Because God Almighty says: {Wash your faces and hands} [Al-Ma’idah: 6], and this woman, if there are stains on her nails, then she prevents water from reaching the water, so it is not believed that she washed her hand, so she has left one of the obligations of ablution or washing, and as for those who did not pray, do not There is no blame on her if she uses it, unless this action is characteristic of infidel women, for it is not permissible because it imitates them (Fatwas al-Mar’a al-Muslimah: 1/474). Also, Sheikh Ibn Uthaymeen, may God Almighty have mercy on him, said: “There is nothing wrong with reddening the lips, because the basic principle is that it is permissible until the prohibition becomes clear, ... But if it turns out that it is harmful to the lips, it dries them and removes moisture and oiliness from them, then in such a case it is forbidden, and I was told that perhaps The lips are cracked from it, so if this is proven, then the person is forbidden to do anything that harms him” (Fatwa Manar al-Islam: 3/831). Dr. Wajih Zain al-Abidin wrote an article in the Islamic Awareness magazine about the damages that may be caused by the cosmetics that are now widespread and used by women, in which he said: ... It may expose the lipstick to swelling or the thinning and cracking of its thin skin because it removes the protective layer of the lip ... Quoted from the book ( Adornment of a Muslim Woman by Sheikh Abdullah Al-Fawzan: p. 51. The Muslim woman must make sure before using the cosmetics that are now widespread that they do not harm her body. God knows best and highest. Ruling on using deodorant for women, praise be to God. The types of deodorant can be divided – in terms of the ruling on women using it – into two types: The first: a perfumed deodorant with a visible smell. . The evidence for that is the hadith of Zainab, the wife of Abdullah, may God be pleased with them both, who said: The Messenger of God, may God bless him and grant him peace, said to us: “If you complain about it, then it is narrated by Muslim.” (43) If he, peace and blessings of God be upon him, forbade women from going out to the mosque with perfume; Because it is most likely that men will find its fragrance because of the proximity of the place and the absence of barriers between men and women, it is more appropriate to prevent women who go out to markets and people's gatherings from using perfume. The second type: a deodorant that is not perfumed, or has a slight and invisible smell, which does not exceed the one who uses it. Al-Ramli Al-Shafi’i, may God Almighty have mercy on him, said: “As for the woman, it is disliked for her to wear perfume, adornment, and luxurious clothes when she wants to be present. Yes, it is Sunnah for her to cut off an unpleasant smell.” Al-Shabramlsi commented on his words by saying: “Yes, it is Sunnah to cut off an unpleasant smell,” meaning: if it appears when a wind removes it, as it was only brought by it - meaning on condition that men do not smell it - End of (Nahayat al-Muhtaj: 2/340). But if the woman thinks it most likely that she will not pass by men, but will be between women and the daughters of her gender, then there is nothing wrong with her in that case using perfume, as well as deodorant. God knows best and highest. Ruling on installing false eyelashes, Praise be to God, it is forbidden for a woman to install false eyelashes, because it is part of connecting the hair that the Messenger of God, may God bless him and grant him peace, cursed who did. The Prophet (peace and blessings of Allaah be upon him) said: He said: "May God curse the wasila and the mustela." Al-Bukhari (5205) and Muslim (2123) on the mother of the believers Aisha may Allah be pleased with them. Al-Nawawi, may God have mercy on him, said: “Tammruq” means to fall. As for the hyphenate: it is the one that connects a woman’s hair to another, and the hyphenated one: is the one who asks for it. And these hadiths explicitly forbid the hyphenation, and the hyphenated and the hyphenated are absolutely cursed, and this is the case. False eyelashes achieve this meaning, which is the connection of hair, for natural eyelashes are connected to false eyelashes. Also: Some doctors mentioned that false eyelashes lead to chronic sensitivity of the skin and eyes, infections in the eyelids, and lead to eyelashes falling out. So in using it there is harm, and the legislator forbade that, as the Prophet, peace and blessings be upon him, said, “There is no harm or harm.” See: (Women’s Adornment between Medicine and Sharia: p. 33). You should be aware The Muslim woman points out that paying attention to such matters may be a waste of luxury and time and money that can be used for what is more beneficial to Muslims, especially in these times when the resolve is weak and the enthusiasm has cooled. The woman was diverted from her primary task of raising a generation to the great concern of such matters. God knows best and highest. A woman dyes her hair for the sake of beautification, praise be to God. “The basic principle with regard to things other than acts of worship is the solution. Accordingly, it is permissible for a woman to dye her hair with whatever she wants, unless it is black to hide her gray hair, because that is not permissible, because the Prophet, peace and blessings be upon him and his family, commanded a change. Graying hairs, and he said: “Avoid blackness” or if these dyes are specific to infidel women, such that if this woman is seen, it will be said: This is an infidel woman, because only an infidel woman can dye this dye. On him and his family, he said: “Whoever imitates a people is one of them.” If this dye is free of these two elements, I mean: black to hide gray hair, or the dye that is unique to infidel women, because the principle is that it is permissible, so let the woman dye whatever she wants. His Eminence Sheikh Muhammad bin Uthaymeen, may God have mercy on him (Fatwas Noor on the Path). Rulings on menstruation, praise be to God: “Menstruation has many rulings in excess of twenty, among which we mention what we see in great need, including: First: Prayer is forbidden for a menstruating woman to perform her obligatory and supererogatory prayers and is not valid from her. She has to pray at that time, whether she realized that at the beginning of the time or at the end.An example of that from the beginning: a woman menstruated after sunset by the amount of one rak’ah, so if she becomes pure, she must make up the Maghrib prayer because she realized from her time the amount of one rak’ah before she menstruated. If the menstruating woman catches up with one rak’ah before sunrise, she must, if she becomes pure, make up the Fajr prayer, because she catches up with a part of her time that can accommodate one rak’ah, but if the menstruating woman catches up with a part of the time that does not accommodate a full rak’ah, such as if she menstruates in the first example a moment after sunset, or she becomes pure in the second example before The rising of the sun in an instant, the prayer is not obligatory for it, because the Prophet, may God’s prayers and peace be upon him, said: “Whoever catches up with one rak’ah of prayer has caught up with the prayer” (Agreed upon), its meaning is that whoever catches up with less than one rak’ah is not aware of the prayer.* As for remembrance, takbeer and glorification And praise, and naming on food and others, and reading hadith, jurisprudence, supplication and insurance for it And listening to the Qur’an is not forbidden to her, for it has been proven in the two Sahihs and others that the Prophet, may God’s prayers and peace be upon him, was reclining on the lap of the Mother of the Believers, Aisha, may God be pleased with her, when she was menstruating, and he would recite the Qur’an. And in the two Sahihs also on the authority of Umm Attia, may God be pleased with her, that she heard the Prophet, may God’s prayers and peace be upon him, say: “The virgins, the pubescent women, and menstruating women go out – meaning to the two Eid prayers – and they witness the goodness and the supplication of the believers, and menstruation is removed from the prayer space.” As for a menstruating woman reading the Holy Qur’an by herself, if it is looking at the eye or contemplating with the heart without uttering the tongue, there is nothing wrong with that, such as if the Qur’an or the tablet is placed and she looks at the verses and recites them with her heart. But if reading it verbally, then the majority of scholars are of the view that it is forbidden and not permissible. Al-Bukhari, Ibn Jarir al-Tabari and Ibn al-Mundhir, may God have mercy on them, said: It is permissible, and it was narrated on the authority of Malik and on the authority of al-Shafi’i in the old saying that it was narrated from them in (Fath al-Bari) and al-Bukhari mentioned a commentary on Ibrahim al-Nakh’i: There is no harm in reading the verse. The Sheikh of Islam Ibn Taymiyyah said in (Al-Fatwas): “It is not a Sunnah to prevent her from the Qur’an at all, for the saying: (The menstruating woman and the one who is junub should not recite anything from the Qur’an) is a weak hadith according to the consensus of the people of knowledge of the hadith. If reading was forbidden to them like prayer, then this would have been what the Prophet, may God bless him and grant him peace, made clear to his nation and taught by the mothers of the believers, may God Almighty be pleased with them, and that would be what they transmit to the people, and since no one narrated from the Prophet, may God’s prayers and peace be upon him, a prohibition, it is not permissible for you to make it forbidden. Knowing that he did not forbid that, and if he did not forbid it due to the large number of menstruation in his time, he knows that it is not prohibited. * What, after we have come to know the dispute of scholars, should be said: It is better for a menstruating woman not to recite the Noble Qur’an verbally except when there is a need for that, such as if she is a teacher and needs to indoctrinate female learners, or in the case of testing, the female learner needs to read to be tested, or the like. The second ruling: Fasting, so the menstruating woman is prohibited from obligatory and supererogatory fasting, and it is not valid for her, but she must fulfill the obligation of it, according to the hadith of the Mother of the Believers Aisha, may God be pleased with her: “This used to happen to us – meaning menstruation – so we were commanded to make up the fast and we were not ordered to make up the prayers” (Agreed upon). And if she menstruates while she is fasting, her fast is invalidated, even if it is just before sunset, and she must make up that day if it is an obligation. But if she feels the transition of menstruation before sunset, but it does not come out until after sunset, then her fast is complete and does not invalidate the correct view, because the blood inside the stomach has no ruling, and because the Prophet, peace be upon him, when asked about the woman sees in her sleep what the man sees, does she have any wash? He said: "Yes, if she saw water." The ruling was suspended by seeing semen, not by its transmission. Likewise, menstruation does not prove its rulings except by seeing it outside, not by its transmission. And if dawn breaks while she is menstruating, her fast on that day is not valid, even if she becomes pure a moment after dawn. If she becomes pure before dawn and fasts, then her fast is valid, and if she does not wash until after dawn, such as if the side intends to fast while he is junub and does not wash until after dawn, then his fast is valid, according to the hadith of the mother of the believers Aisha, may God be pleased with her, she said: “The Prophet, may God’s prayers and peace be upon him, became part of the Intercourse other than a wet dream, then fast in Ramadan.” (Agreed upon). The third ruling: circumambulation of the House, so it is forbidden for her to circumambulate the House, whether it is obligatory or recommended, and it is not correct for her to say to the Mother of the Believers Aisha, may God Almighty be pleased with her when she menstruated: “Do what the pilgrim does except not to circumambulate the House until you are purified.” As for the rest of the verbs, like seeking Between Safa and Marwa, standing in Arafat, staying overnight in Muzdalifah and Mina, stoning the Jamarat and other rituals of Hajj and Umrah are not prohibited for them, and accordingly if the female circumambulates while she is pure and then menstruates immediately after the circumambulation, or during the pilgrimage, there is nothing wrong with that. The fourth ruling: The farewell circumambulation falls from her. If the female completes the rituals of Hajj and Umrah, then menstruates before going out to her country, and her menstruation continues until her exit, then she goes out without saying goodbye, according to the hadith of Ibn Abbas, may God be pleased with them, who said: “People are commanded to be the last of their covenant with the House, except that it Relief for a menstruating woman.” (Agreed upon). As for the tawaaf of Hajj and Umrah, it is not waived from her, but she does tawaf when she becomes pure. The fifth ruling: Staying in the mosque, so it is forbidden for the menstruating woman to stay in the mosque, even the Eid prayer-place. It is forbidden for her to stay in it, according to the hadeeth of Umm Attia, may God be pleased with her: she heard the Prophet, peace and blessings of God be upon him, say: “He takes out the pregnant women, women with puberty and menstruation,” and in it: “He abstains from menstruation.” The Musalla” (Agreed upon). The sixth ruling: intercourse, so it is forbidden for her husband to have intercourse with her, and it is forbidden for her to enable him to do that, because God Almighty says: {And they ask you about menstruation. What is meant by menstruation is the time and place of menstruation, which is the vulva. And because the Prophet, may God’s prayers and peace be upon him, said: “Do everything except marriage,” meaning intercourse. (narrated by Muslim). And because Muslims are unanimously agreed on the prohibition of intercourse with a menstruating woman in her vagina. It has been permitted to him, and to God the Glory, praise be to God, that by which he breaks his desire without intercourse, such as kissing, cuddling and intercourse without the private part, but it is better not to have intercourse between the navel and the knee except from behind a barrier, because the mother of the believers Aisha, may God be pleased with her, said: “The Prophet, may God’s prayers and peace be upon him, He commands me to dress and he will intercourse with me while I am menstruating.” (Agreed upon). The seventh rule: Divorce, so it is forbidden for the husband to divorce a menstruating woman when she is menstruating, because God Almighty says: {O Prophet, if you divorce the women, divorce them for their waiting period}, meaning: in the case of divorce, except when they are divorced, and there is no known pregnancy. Because if she was divorced during menstruation, she did not receive the waiting period, as the period during which she was divorced is not counted from the waiting period. When he did not have certainty about the type of waiting period, divorce was forbidden to him until the matter became clear. Divorcing a menstruating woman while she was menstruating is forbidden according to the previous verse, and when it was proven in the two Sahihs and others from the hadith of Ibn Omar, may God be pleased with them, that he divorced his wife while she was menstruating. Then he should hold her until she becomes pure, then she menstruates, then she becomes pure, then if he wants he can hold her after, and if he wants he can divorce before he touches, that is the waiting period for which God commanded that women be divorced.” If a man divorces his wife while she is menstruating, then he is a sinner, and he must repent to God Almighty, and return the woman to his infallibility to divorce her according to a legal divorce in accordance with the order of God Almighty and His Messenger, may God bless him and grant him peace. Then if she becomes pure, if he wants, he keeps her, and if he wants, he divorces her before he has intercourse with her. Three issues are excluded from the prohibition of divorce during menstruation: First: If the divorce took place before he was alone with her, or touched her, then there is nothing wrong with him divorcing her while she is menstruating, because she does not have to wait for her at that time, so her divorce is not contrary to the words of God Almighty: {so they divorced them for their waiting period}. Second: If menstruation is during pregnancy. The third: If the divorce is in return for compensation, then there is nothing wrong with him divorcing her while she is menstruating. As for the marriage contract for a woman when she is menstruating, there is nothing wrong with it, because the basic principle is that it is permissible, and there is no evidence to forbid it. The eighth ruling: Considering the waiting period for divorce with him - i.e. menstruation - so if a man divorces his wife after touching her or being alone with her, she must observe three complete menstrual cycles, if she is one of those who have menstruation, and she is not pregnant, according to God Almighty’s saying: That is: three menstrual cycles. If she is pregnant, then her period is until the delivery of the entire pregnancy, whether the period is long or short, according to the words of God Almighty: {And the pregnant women have their term to deliver their pregnancy.} And if she is not menstruating because of old age, or an operation that has her uterus removed, or something else with which she does not hope for her menstruation to return, then her waiting period is three months, according to God Almighty’s saying: And if she is a woman who menstruates, but her menses increased for a known reason, such as sickness and breastfeeding, then she remains in the waiting period, and if the period is long until the menstruation returns, then she should observe it. This is the correct saying, which applies to the legal rules, for if the reason ceases and her menses does not return, she becomes like one whose menses increased for no known reason, and if her menses increased for no known reason, then she should observe the waiting period for a full year, nine months for pregnancy, as a precaution for most of the pregnancy, and three months for the waiting period. * If the divorce after the contract and before the mesque and the moral, there is no longer, not in the patronization and no other to say God to say. The ninth ruling: Judgment of the innocence of the uterus, i.e. that it is free of pregnancy, and this is needed whenever there is a need to rule the innocence of the uterus and has issues: including: If a person dies from a woman whose pregnancy inherits from him, and she is with a husband, her husband does not have intercourse with her until she menstruates, or her pregnancy becomes clear. Her pregnancy, we judge by his inheritance, we will judge his presence at the death of his inheritor, and if she menstruates, we rule not His legacy to our judgment of innocence of the uterus of menstruation. The tenth ruling: The necessity of ghusl, so if the menstruating woman becomes pure, she must wash with the cleansing of all the body, according to what the Prophet, may God’s prayers and peace be upon him, said to Fatima bint Abi Hobeish, may God Almighty be pleased with her: “If the menstruation comes, then supplicate for prayer, and if you manage, then wash and pray.” Narrated by Al-Bukhari. * The least obligation in ghusl is that it cover all of her body, even what is under the hair, and it is better that it be as described in the hadith from the Prophet, may God bless him and grant him peace, when Asmaa Bint Shikl asked him about washing the menstruation, and he said, may God’s prayers and peace be upon him: “One of you takes its water and its sediment.” So she purifies, and the purification becomes better, then pours it on her head and rubs it hard, until it reaches her head, then pours water on it, then takes a chance to hold it - that is, a piece of cloth with musk in it, and purifies it with it - So Asmaa said: How do you purify with it? He said: Glory be to God! Aisha said to her: You are following the trail of blood.” (Narrated by Muslim). * It is not necessary to undo the hair of the head, unless it is pulled tight so that it is feared that the water will not reach its roots, because in Sahih Muslim from the hadith of Umm Salamah, may God Almighty be pleased with her, that she asked the Prophet, may God bless him and grant him peace, and she said: I am a woman who has the most hair on my head, so should I undo it to wash the impurity? In a novel for menstruation and impurity? He said: “No, it is sufficient for you to pour three handfuls over your head, then pour water over you, and you will be clean.” If a menstruating woman becomes pure during the time of prayer, she must hasten to take a ghusl in order to realize the performance of the prayer on time. And some women purify themselves during the time of prayer, and delay washing until another time, saying: She cannot complete her purification at this time, but this is neither a pretext nor an excuse because she can limit herself to the least required of ghusl, and perform the prayer on time, then if it happens to her. It is time for a complete purification. End. These are the most important rulings that result from the presence of menstruation on the part of a woman. (A Treatise on the Natural Blood of Women) by Sheikh Ibn Uthaymeen, may God have mercy on him. And God Almighty is higher and knows best.

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The New Muslim's Guide - F42D Doctrinal issues specific to women ]gdg hglsgl hg[]d] lshzg tridm ohwm fhgkshx çglQgl çgnïdï doctrinal èçgkQçg guide dgnl îçEé issues muslim

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