What would you say to someone who says...?

[Tabassum07]

1. What would you say to someone who says: "the interest we get from banks nowadays is not like riba of old times, where the poor were oppressed if they didn't pay up. These banks are doing business from our money. Why is interest from banks wrong, but the stockmarket and mutual funds are okay??"

2. What would you say to someone who says: "Working in a bank or insurance company is not wrong."

3. What would you say to someone who says: "If women have a hijab mindset by being reserved, are wearing modest clothing and do not freely talk with men, what does it matter if they cover their hair or not?"

Answers please! I'm hearing these things on a daily basis, and would just love to know how you guys would respond. All these things sometimes actually make me think that my values might be wrong. >.<

 

[andi kumala dewi]

1. No difference remains the same, conventional banks have been set from the beginning of interest (profit) while we know that in Islam it should not be. This means that if the banks set the interest rate banks should benefit, not to be. I don't know much about conventional banks but I think it was illegitimate.

2. I can not answer

3. Who said that women who wear hijab are quiet, some are fussy. If a woman is considered quiet (not much to speak) in front of non-mahram is true, but not the means are not allowed to talk, provided in accordance with the Shari'a. They aim to do that is that no consequences will slander towards adultery. Woman dressed in beautiful, well only be in front of her husband or mahram, as for other than the need to wear simple clothes (no flashy colors, not much decoration, not tight, etc.).

 

[thariq2005]

As salamu 'alaikkum wa rahmathullah

1. What would you say to someone who says: "the interest we get from banks nowadays is not like riba of old times, where the poor were oppressed if they didn't pay up. These banks are doing business from our money. Why is interest from banks wrong, but the stockmarket and mutual funds are okay??"

Sister unfortunately you see many a people who are muslims and yet bend the rules of islam so that it may suit their lives, while it is their lives that should be bent in order to suit Al-Islam. Allah has perfected this religion. When Allah says that Riba is haraam and that the one who deals with and does not give it up then he must know that Allah and His Rasool will wage war against him, as Allah, the Most Exalted says in the Quran;

"O you who believe! Be afraid of Allâh and give up what remains (due to you) from Ribâ (usury) (from now onward), if you are (really) believers[]. (278) And if you do not do it, then take a notice of war from Allâh and His Messenger[] but if you repent, you shall have your capital sums." (Surah Baqarah)

Here is a fatwa explaining about Riba, the so called modern riba as people have twisted it to be...

We are Palestinians living in the land that was occupied in 1948. We take out mortgages from the housing ministry for a 25-year period, part of which is a gift and the other part is to be paid off in monthly installments with interest (riba). If the borrower delays paying back for one year, the ministry is entitled to take the house and sell it to someone else. There is another condition in the loan contract which states that in the event of the death of one of the spouses who signed the loan, the other is let off from paying installments and the ministry has no right to demand repayment of the loan; the house will belong fully to him or her without any further debt. What is the Islamic ruling on such loans, knowing that if a person builds a house without taking such a loan he will be asked too many questions about where he got the cash from.

Praise be to Allaah.

Firstly:

There can be no doubt that riba is a prominent feature of Jewish life, and their tendency to consume haraam things in general and riba in particular is well known. Allaah has mentioned that and stated that He forbade that to them in the verse where He says (interpretation of the meaning):

“For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them — and for their hindering many from Allaah’s Way;

161. And their taking of Ribaa (usury) though they were forbidden from taking it”

[al-Nisa’ 4:160, 161]

al-Haafiz Ibn Katheer (may Allaah have mercy on him) said:

Allaah forbade them – i.e., the Jews – to engage in riba, but they dealt in it and took it and produced all kinds of tricks and devious methods to support that, and they consumed the people’s wealth unlawfully.

Tafseer Ibn Katheer, 1/584.

Taking riba from you, burdening you with that and taking the house away from you if you are unable to pay are all things that are well known in their deviated religion and despicable dealings. The Jews have restricted the text which forbids riba to dealings amongst themselves only, but they say that there is nothing wrong with a Jew dealing with a non-Jew on the basis of usury and they regard that as permissible. They have made that a means of taking over other people’s property.

One of their rabbis, whose name is Raab – says:

If a Christian needs money, the Jew has to make the most the most of this opportunity, and add usury to usury, until he has exhausted him and he is unable to pay it off except by giving up all his possessions in order to pray the principal and the interest. At that point the Jew should seize the opportunity and by the help of the judge take control of all his possessions.

Riba and its effects on human society by Dr. ‘Umar ibn al-Ashqar, p. 31

Secondly:

Riba is forbidden in Islam, and it makes no difference to the ruling whether it is among Muslims or between Muslims and others. Loans which stipulate that payments must be made with something extra (i.e., interest) are riba-based loans and there is no doubt that they are haraam. Dealing in them, taking riba or giving it all expose a person to punishment in this world and in the Hereafter.

Allaah says (interpretation of the meaning):

“Those who consume Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity. That is because they say: ‘Trading is only like Ribaa,’ whereas Allaah has permitted trading and forbidden Ribaa. So whosoever receives an admonition from his Lord and stops consuming Ribaa, shall not be punished for the past; his case is for Allaah (to judge); but whoever returns (to Ribaa), such are the dwellers of the Fire — they will abide therein”

[al-Baqarah 2:275]

It was narrated that Samurah ibn Jundub (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: Last night I saw two men who came to me and took me out to a holy land. We set out until we came to a river of blood in which a man was standing, and on the bank of the river there was a man with stones in front of him. The man who was in the river came and wanted to get out, but the other man threw a stone in his mouth and he went back to where he had been. Every time he wanted to get out, he threw a stone in his mouth and he went back to where he had been. I said, ‘What is this?’ He said: ‘The one whom you saw in the river is the one who consumed riba.’” Narrated by al-Bukhaari, 1979.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Avoid the seven sins that doom a person to Hell.” They said: O Messenger of Allaah, what are they? He said: “Shirk (associating others with Allaah), witchcraft, killing a soul whom Allaah has forbidden us to kill, expect in cases determined by Islamic law, consuming riba, consuming orphans’ wealth, running away from the battle field, and slandering chaste, innocent believing women.” Narrated by al-Bukhaari, 2615; Muslim, 89.

There is no difference in the ruling between the one who consumes riba (which is the bank in this case), the one who pays it (which is the one who took out this loan), the one who witnesses it and the one who writes it down; they are all equal in sin.

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who writes it down and the two who witness it, and he said: “They are all the same.”

Narrated by Muslim, 1598.

The scholars of the Standing Committee were asked:

Is dealing with the bank riba or is it permissible? Because there are a lot of citizens who borrow from the bank.

They replied:

It is haraam for the Muslim to borrow gold, silver or money from someone on the basis that he will pay back more than he borrowed, whether the lender is a bank or anyone else, because that is riba, which is one of the worst of major sins. Any bank that deals in such transactions is a riba-based bank.

Fataawa Islamiyyah, 2/412

Based on this, it is not permissible for you to borrow from these banks, because their dealings with you come under the heading of riba which is clearly haraam. You can build with your halaal money and prove that you acquired it legitimately in many ways. Not everyone who builds a house without going through the bank is a thief or embezzler. There are many ways of acquiring wealth in good ways, and you can prove that and document it for anyone who has doubts about you. This is something that is not impossible.

We have explained the prohibition on riba and the fact that it is haraam to use it for building or buying houses in the answers to questions no. 21914 and 22905.

And Allaah knows best.

And in regards to your other part of the question is that as long the stockmarket is not to do with anything haram (which includes riba). Here is a fatwa in shaAllah about this matter...

Is buying Computer and Technology companies' stocks Halal or Haram? AND WHY? And if Halal, is giving money to mutual fund company that buy these stock (only Technology stocks) Halal or Hram? and Why?

Praise be to Allaah.

It is permissible for a person to buy shares in these companies if they do not deal in riba [usury/interest] (and they do not sell anything haraam and they do not do business in a manner that is not Islamic). But if they deal in riba then it is not permitted, because it is clearly established in the Qur’aan and Sunnah, and by scholarly consensus, that dealing in riba is haraam.

See Fataawa Islamiyyah, 2/392; see also Question no. 8590.

2. What would you say to someone who says: "Working in a bank or insurance company is not wrong."

This is what I would show him/her...

Fatwa regarding insurance company...

Is life insurance halaal or haraam? What is the ruling on those who work in companies offering life insurance?.

Praise be to Allaah.

Firstly:

Life insurance is a kind of commercial insurance, which is haraam, because it involves uncertainty, riba and gambling, and consuming wealth unlawfully. It is not permissible to work in commercial insurance companies, because this is a kind of cooperating in sin, which Allaah has forbidden, as He says (interpretation of the meaning):

“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2]

See also question no. 8889.

Secondly:

There is nothing wrong with your keeping the money that you earned from working in that company before you came to know that it is haraam, because Allaah says (interpretation of the meaning):

“So whosoever receives an admonition from his Lord and stops eating Ribaa, shall not be punished for the past; his case is for Allaah (to judge)”

[al-Baqarah 2:275]

With regard to the money that you took from the company after you came to know that it is haraam, then you have to get rid of it, because it is haraam wealth, so you can spend it on charitable causes.

See also questions no. 33852 and 2492.

See Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 15/8.

And Allaah knows best.

And fatwa regarding working in a bank...

Working in banks in an Islamic country
Is it permissible to work in the banks that exist in Islamic countries that deal with riba?
My husband works in one of the banks that deal with riba, and he works as a systems operator on programs that have to do with technological and information management. His main job is to ensure that all the computer systems are working correctly, and installing new systems, and assisting the bank employees.
I know that interest is haraam, and that it is a major sin, but I have heard many opinions about working in banks, one of which I have heard is that “if your work is not directly involved with interest, and the bank has other sources of income apart from interest, then it is permissible to work in the bank.
This is the only source of income that we have been living on up till now. I hope that you can tell us whether the income we have gotten from this job is haraam or not.

Praise be to Allaah.

We ask Allaah to reward you with good for your keenness and efforts to find out the truth, and to help your husband to find permissible employment in which there is no sin.

Note that it is not permissible to work in riba-based banks at all, because that involves consuming riba, or writing it down, or witnessing it, or helping those who do that.

The major scholars have issued fatwas stating that working in riba-based banks is haraam, even if the job does not involve dealing with riba as such, e.g. guards, cleaners and other services. We will quote to you some of their fatwas, whilst also pointing out that your husband’s work is strongly connected to riba and to recording and documenting it, because as you say, his main job is to ensure that all the computer systems are working correctly, and installing new systems, and assisting the bank employees.

It says in Fataawa al-Lajnah al-Daa’imah, 15/41:

It is not permissible for a Muslim to work in a bank that deals with riba, even if the work that the Muslim does has nothing to do with riba, because he is giving the employees who do work with riba with what they need and he is helping them with their calculation of interest. Allaah says (interpretation of the meaning):

“but do not help one another in sin and transgression”

[al-Maa’idah 5:2]

The Standing Committee (15/38) was asked: what is the ruling on working in the existing banks?

They replied:

Most of the transactions that are done nowadays involve riba, which is haraam according to the Qur’aan and Sunnah and the consensus of the ummah. The Prophet (peace and blessings of Allaah be upon him) ruled that whoever helps the one who consumes riba or pays it by writing it down for him or bearing witness to it, etc, is a partner of the one who consumes it and the one who pays it, and they are all cursed and expelled from the mercy of Allaah. In Saheeh Muslim and elsewhere it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who writes it down and the two who witness it, and he said, “They are all the same.”

Those who work in banks are helping the owners of the banks by administering their operations, whether in writing or bearing witness, or transferring papers or handing over money, or doing other things that help those who deal in riba. Hence it is known that working in an existing bank is haraam. The Muslim should avoid that and should try to earn a living in a way that Allaah has permitted; and there are many such ways. He should fear Allaah his Lord, and not expose himself to the curse of Allaah and His Messenger.

And the Standing Committee (15/55) was asked:

(a) Is working in banks, especially in Muslim countries, halaal or haraam?

(b) Is there any specific section of the bank that is halaal, as many think, and if that is correct could you explain further?

They replied:

Firstly: working in banks that deal with riba is haraam, whether that is in a Muslim country or a kaafir country, because it involves cooperating in sin and transgression, which Allaah has forbidden as He says (interpretation of the meaning):

“but do not help one another in sin and transgression”

[al-Maa’idah 5:2]

Secondly: There is no section in the riba-based bank that is exempt from this ruling according to what we know of the pure sharee’ah, because all the bank employees are cooperating in sin and transgression.

And the Standing Committee (15/18) was asked:

What is the ruling on working as a maintenance engineer for one of the electronics companies that deal with some of the riba-based banks, where the company sells equipment (calculators, cameras, telephones) to the bank, and tells us, as maintenance engineers, to go to the bank to service this equipment on a regular basis? Is this work haraam on the basis that the bank does its accounts and organizes its work on these machines, and are we thus helping them in sin?

They replied:

It is not permissible for you to work for companies that are as you described, because that involves cooperating in sin and transgression.

And it says in Fataawa al-Lajnah al-Daa’imah (15/48):

It is not permissible for a Muslim to work in banks that deal with riba, because that involves helping them to engage in riba-based transactions in one way or another, by writing them down, witnessing them, guarding the bank, etc. Helping them in that manner is cooperating in sin and transgression, which Allaah forbade when He said (interpretation of the meaning):

“but do not help one another in sin and transgression”

[al-Maa’idah 5:2]

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: is it permissible to work for a riba-based organization as a driver or guard?

He replied:

It is not permissible to work for a riba-based organization even if you are a driver or a guard, because accepting employment with a riba-based organization implies that you approve of them, as whoever denounces something could not work to serve its interests. If he works to serve its interests, he must approve of it, and the one who approves of something haraam has a share in its sin. With regard to those who are directly involved in writing down transactions, transferring money, depositing money, etc, are undoubtedly dealing directly with something that is haraam. It was proven from the hadeeth of Jabir (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who writes it down and the two who witness it, and he said, “They are all the same.”

From Fataawa Islamiyyah, 2/401

And there are other well-known fatwas which forbid working in riba-based banks, no matter what the kind of work involved. Based on this, your husband has to repent to Allaah from what he has done in the past, and leave this work, seeking the help of Allaah, putting his trust in Him and being certain that He will grant him provision. Allaah says (interpretation of the meaning):

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”

[al-Talaaq 65:2-3]

We ask Allaah to make us independent by means of that which is halaal so that we will have no need of that which is haraam.

Answer to continue in the next post ...(LOL took too much space according to the forum post rules )

 

[thariq2005]

3.

What would you say to someone who says: "If women have a hijab mindset by being reserved, are wearing modest clothing and do not freely talk with men, what does it matter if they cover their hair or not?"

Even if they do not talk with men it should be noted that men will look at them and temptations will arouse, and there are many wisdom behind observing hijab. Sister the thing is we as believers, when we hear the command of Allah we obey, and obey to the best of our ability. People keep coming up with the weirdest of questions so that they may get the tiniest gap in order to escape from the command of Allah subhana wa t'ala. If Allah says riba is haraam, then it is haraam. If Allah says fornication is haraam, then it is haraam, and if Allah says we have to observe hijab, then we have to observe the hijab.

Could u please supply me with some qoutes from the Hadith and Quran on the impotance of hijab for women.

Praise be to Allaah.

Verses that have to do with hijab:

1 – Allaah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

2 – Allaah says (interpretation of the meaning):

“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”

[al-Noor 24:60]

“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children.

We shall see below the words of Hafsah bint Sireen and the way in which she interpreted this verse.

3 – 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). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:59]

4 – Allaah says (interpretation of the meaning):

“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allaah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allaah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allaah that shall be an enormity”

[al-Ahzaab 33:53]

With regard to the Ahaadeeth:

1 – It was narrated from Safiyyah bint Shaybah that ‘Aa’ishah (may Allaah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izaars (a kind of garment) and tore them from the edges and covered their faces with them.

Narrated by al-Bukhaari, 4481. The following version was narrated by Abu Dawood (4102):

May Allaah have mercy on the Muhaajir women. When Allaah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them.

Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said:

This hadeeth clearly states that what the Sahaabi women mentioned here understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allaah in the verse where He said “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that woman’s observing hijab and covering her face in front of men is established in the saheeh Sunnah that explains the Book of Allaah. ‘Aa’ishah (may Allaah be pleased with her) praised those women for hastening to follow the command of Allaah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allaah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And Allaah says (interpretation of the meaning):

“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them, and that they may give thought”

[al-Nahl 16:44]

Ibn Hajar said in Fath al-Baari: There is a report of Ibn Abi Haatim via ‘Abd-Allaah ibn ‘Uthmaan ibn Khaytham from Safiyyah that explains that. This report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aa’ishah and she said: “The women of Quraysh are good, but by Allaah I have never seen any better than the women of the Ansaar, or any who believed the Book of Allaah more strongly or had more faith in the Revelation. When Soorat al-Noor was revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads. It was also narrated clearly in the report of al-Bukhaari narrated above, where we see ‘Aa’ishah (may Allaah be pleased with her), who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allaah more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allaah and their faith in the Revelation. It also indicates that women’s observing hijab in front of men and covering their faces is an act of belief in the Book of Allaah and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Qur’aan or Sunnah that says that women have to cover their faces in front of non-mahram men, even though the Sahaabi women did that in obedience to the command of Allaah in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhaari quoted above. This is among the strongest evidence that all Muslim women are obliged to observe hijab.

Adwa’ al-Bayaan, 6/594-595.

2 – It was narrated from ‘Aa’ishah that the wives of the Prophet (peace and blessings of Allaah be upon him) used to go out at night to al-Manaasi’ (well known places in the direction of al-Baqee’) to relieve themselves and ‘Umar used to say to the Prophet (peace and blessings of Allaah be upon him), “Let your wives be veiled.” But the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do that. Then one night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings of Allaah be upon him), went out at ‘Isha’ time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allaah revealed the verse of hijab.

Narrated by al-Bukhaari, 146; Muslim, 2170.

3 – It was narrated from Ibn Shihaab that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allaah (peace and blessings of Allaah be upon him) married Zaynab bint Jahsh, whom he married in Madeenah, he invited the people to a meal after the sun had risen. The Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and some men sat around him after the people had left, until the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and walked a while, and I walked with him, until he reached the door of ‘Aa’ishah’s apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aa’ishah’s apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed.

Al-Bukhaari, 5149; Muslim, 1428.

4 – It was narrated from ‘Urwah that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them.

Narrated by al-Bukhaari, 365; Muslim, 645.

5 – It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allaah (S) in ihraam, and when they drew near to us we would lower our jilbabs from our heads over our faces, then when they had passed we would uncover them again.

Narrated by Abu Dawood, 1833; Ibn Maajah, 2935; classed as saheeh by Ibn Khuzaymah (4,203) and by al-Albaani in Kitaab Jilbaab al-Mar’ah al-Muslimah.

6 – It was narrated that Asma’ bint Abi Bakr said: We used to cover our faces in front of men.

Narrated by Ibn Khuzaymah, 4/203; al-Haakim, 1/624. He classed it as saheeh and al-Dhahabi agreed with him. It was also classed as saheeh by al-Albaani in Jilbaab al-Mar’ah al-Muslimah.

7 – It was narrated that ‘Aasim al-Ahwaal said: We used to enter upon Hafsah bint Sireen who had put her jilbab thus and covered her face with it, and we would say to her: May Allaah have mercy on you. Allaah says (interpretation of the meaning): “And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Noor 24:60]. And she would say to us: What comes after that? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And she would say: That is confirming the idea of hijab.

Narrated by al-Bayhaqi, 7/93.

For more information please see Question no. 6991.

And Allaah knows best.

I wanted to know about a matter consurning the RIGHT hijaab
What is the proper hijaab? I mean so many differnt hijaabs are to choose from, And I have this friend from Denmark and she converted to Islam for a while now, and she's pleased ( ALhamduli_Allah) and she want to wear the right Hijaab.
Could you please tell us wear it says that the hijaab SHOULD be LONG (JILBAAB) over the cheas! she really needs this! thank you

Praise be to Allaah.

Shaykh al-Albaani (may Allaah have mercy on him) said:

The conditions of hijaab:

Firstly:

(It should cover all the body apart from whatever has been exempted).

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). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful.”

This aayah clearly states that it is obligatory to cover all of a woman’s beauty and adornments and not to display any part of that before non-mahram men (“strangers”) except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up.

Al-Haafiz ibn Katheer said in his Tafseer:

This means that they should not display any part of their adornment to non-mahrams, apart from that which it is impossible to conceal. Ibn Mas’ood said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it.

Secondly

(it should not be an adornment in and of itself).

Allaah says (interpretation of the meaning):

“… and not to show off their adornment…” [al-Noor 24:31]. The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men’s attention to her. This is supported by the aayah in Soorat al-Ahzaab (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]. It is also supported by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “There are three, do not ask me about them: a man who leaves the jamaa’ah, disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them.”

(Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ‘Ubayd. Its isnaad is saheeh and it is in al-Adab al-Mufrad).

Thirdly:

(It should be thick and not transparent or “see-thru”)

- because it cannot cover properly otherwise. Transparent or see-thru clothing makes a woman more tempting and beautiful. Concerning this the Prophet (peace and blessings of Allaah be upon him) said: “During the last days of my ummah there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed.” Another hadeeth adds: “They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”

(Narrated by Muslim from the report of Abu Hurayrah).

Ibn ‘Abd al-Barr said: what the Prophet (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality.

Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.

Fourthly:

(It should be loose, not tight so that it describes any part of the body).

The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men. The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide. Usaamah ibn Zayd said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He said, ‘Why do I not see you wearing that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’ He said, ‘Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.’” (Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnaad).

Fifthly:

(It should not be perfumed with bakhoor or fragrance)

There are many ahaadeeth which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have saheeh isnaads:

Abu Moosa al-Ash’ari said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”

Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”

Abu Hurayrah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”

Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself.’”

These ahaadeeth are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadeeth, where bakhoor (incense) is mentioned, because incense is used specifically to perfume the clothes.

The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.

Ibn Daqeeq al-‘Eed said:

This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.

Sixthly:

(It should not resemble the clothing of men)

It was reported in the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is cursed. There follow some of the ahaadeeth that we know:

Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the man who wears women’s clothes, and the woman who wears men’s clothes.”

‘Abd-Allaah ibn ‘Amr said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘They are not part of us, the women who imitate men and the men who imitate women.’”

Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) cursed effeminate men and masculine women. He said, ‘Throw them out of your houses.’” He said: “The Prophet (peace and blessings of Allaah be upon him) expelled So and so, and ‘Umar expelled So and so.” According to another version: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed men who imitate women and women who imitate men.”

‘Abd-Allaah ibn ‘Amr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There are three who will not enter Paradise and Allaah will not even look at them on the Day of Resurrection: one who disobeys his parents, a woman who imitates men, and the duyooth (cuckold, weak man who feels no jealousy over his womenfolk).”

Ibn Abi Maleekah – whose name was ‘Abd-Allaah ibn ‘Ubayd-Allaah – said: “It was said to ‘Aa’ishah (may Allaah be pleased with her), ‘What if a woman wears (men’s) sandals?’ She said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed women who act like men.’”

These ahaadeeth clearly indicate that it is forbidden for women to imitate men and vice versa, This usually includes dress and other matters, apart from the first hadeeth quoted above, which refers to dress only.

Abu Dawood said, in Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, ‘Do not clothe her in men’s garments, do not make her look like a man.” Abu Dawood said: “I said to Ahmad, Can he give her bachelor sandals to wear? He said, No, unless she wears them to do wudoo’. I said, What about for beauty? He said, No. I said, Can he cut her hair short? He said, No.”

Seventhly:

(It should not resemble the dress of kaafir women).

It is stated in sharee’ah that Muslims, men and women alike, should not resemble or imitate the kuffaar with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of kaafir Europe. This was one of the causes of the Muslims’ decline and weakness, which enabled the foreigners to overwhelm and colonize them. “…Verily, Allaah will not change the condition of a people as long as they do not change their state themselves …” [al-Ra’d 13:11 – interpretation of the meaning]. If only they knew.

It should be known that there is a great deal of saheeh evidence for these important rules in the Qur’aan and Sunnah, and that the evidence in the Qur’aan is elaborated upon in the Sunnah, as is always the case.

Eighthly:

(It should not be a garment of fame and vanity).

Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever wears a garment of fame and vanity in this world, Allaah will clothe him in a garment of humiliation on the Day of Resurrection, then He will cause Fire to flame up around him.’”

(Hijaab al-Mar’ah al-Muslimah, p. 54-67).

And Allaah knows best.

Answers please! I'm hearing these things on a daily basis, and would just love to know how you guys would respond. All these things sometimes actually make me think that my values might be wrong. >.<

Sorry sister about posting so many fatwas lol, but I think the words of the scholars are much better than mine, so I thought I'd rather post fatwas than give my own opinion. Sister please do not let the people to deviate you from the path of Islam. Sadly many muslims have fallen into error and justify their sins to be halal. This is something very dangerous, because what they are doing is a type of kufr, because they are changing the laws of Allah, and make it seem like the law of Allah is what they say, when it is not. This is seriously dangerous, and this is a type of changing the religion of Allah subhana wa t'ala, or attempting to atleast.

As Allah T'ala says, “Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? And had it not been for a decisive Word (gone forth already), the matter would have been judged between them. And verily, for the Zaalimoon (polytheists and wrongdoers) there is a painful torment”

[al-Shooraa 42:21 – interpretation of the meaning]

And Allah T'ala says... “Say (O Muhammad to these polytheists): ‘Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful.’ Say (O Muhammad): ‘Has Allaah permitted you (to do so), or do you invent a lie against Allaah?’”

So when people try to brainwash you to jahaliyah, then make dua and ask Allah that He keeps you strong in His deen. Refer back to the book of Allah and the sunnah of the prophet salallahu alaihi wa salam, and the consensus of the scholars when you are confused about matters. May Allah make us steadfast upon His deen, ameen and May Allah elevate you in ranks in the hereafter, ameen.

 

[ahmed_indian]

1. What would you say to someone who says: "the interest we get from banks nowadays is not like riba of old times, where the poor were oppressed if they didn't pay up. These banks are doing business from our money. Why is interest from banks wrong, but the stockmarket and mutual funds are okay??"

2. What would you say to someone who says: "Working in a bank or insurance company is not wrong."

3. What would you say to someone who says: "If women have a hijab mindset by being reserved, are wearing modest clothing and do not freely talk with men, what does it matter if they cover their hair or not?"

first of all, u can say to them " becoz Allah says so. and he is my Rabb, i will obey Him. i want His pleasure to enter eternal paradise and not His anger and fire."

secondly, even now banks oppress poor ppl. small businesmen take money on loan and in case, there's no profit, still they have to pay interest. many commits suicide also.

if u work for banks, that means u r supporting them.

PS: i try to explain Islam to ppl, but when they are arrogant, i just leave the case to Allah and leave them too. to me my life and to them their life.

may Allah help u.

 

[rightpath_357]

Don't know about the first one- but........

2. If you work at a bank, you support them to do something that might be wrong

3. whoever said the hijab is just to protect the women from men? a hijab is for two or more reasons

1- to make a women modest, and protect her from seduced men.
2- to protect her from her unnessesary PRIDE in her hair, tto keep her modest, a good Muslim, and not to make others envy her, or show off.

Also, if a girl dosent wear her hijab, and does not speak AT ALL to men( as in going to them and speaking) maybe the men will come to her, shattering her modesty. hope t helps- salam

 

[Tabassum07]

Wait wait.. so stockmarkets and mutual funds in western countries are still wrong? Because they ALL deal with interest.

I live in a non-muslim country, and our scholars have been telling the population that its wrong to take interest from banks, but it doesn't matter about the stockmarkets. So..? Is there some mistake going on here?

 

[IbnAdam77]

assalam 'alaikum warahmatullahi wabarakatuh

1. What would you say to someone who says: "the interest we get from banks nowadays is not like riba of old times, where the poor were oppressed if they didn't pay up. These banks are doing business from our money. Why is interest from banks wrong, but the stockmarket and mutual funds are okay??"

Conventional Banks do claim that they are doing business from our saved money, and providing us a part of its profits. Let us agree for a minute even tough its purely false. Then my question is; why do they mention that we will get a particular percentage of the "amount saved" as "profit"? If it is a business, that means I should bear both profit and loss. If I am getting only profit even if bank is making loss, that is not business. Moreover, the profit they claim to be given is a percentage of amount saved by me. If it is a business I am doing with them, the percentage should be calculated on the profit or loss of my investment.

If the one who argues with you is a Muslim, then tell her that Allah (subuhaanahu wata'aala) has made Trade Halal and Riba Haram. Allah says, "Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever)." (2:275)

2. What would you say to someone who says: "Working in a bank or insurance company is not wrong."

I agree with that person if she/he is referring to Islamic Banks and Islamic Insurance companies. If that person says this about Conventional Banks and Insurance Companies, then I say. Allah (subuhaanahu wata'aala) has permitted Trade and forbidden Riba. All the Conventional Banks and Insurance Companies deal with Riba and other forbidden forms of so called "business". As per working in a Conventional Bank, let as read the following Hadith of Rasoolullah (sallallahu 'alaihi wasallam).

Narrated byAbdullah ibn Mas'ud: The Apostle of Allah (peace be upon him) cursed the one who accepted usury, the one who paid it, the witness to it, and the one who recorded it. Sunan of Abu-Dawood Hadith 3327

3. What would you say to someone who says: "If women have a hijab mindset by being reserved, are wearing modest clothing and do not freely talk with men, what does it matter if they cover their hair or not?"

I am sure my brothers and sisters will answer this much better than me inshaAllah.

wassalam 'alaikum warahmatullahi wabarakatuh

 

[Tabassum07]

.. so stockmarkets and mutual funds in western countries are still wrong? Because they ALL deal with interest.

I live in a non-muslim country, and our scholars have been telling the population that its wrong to take interest from banks, but it doesn't matter about the stockmarkets. So..? Is there some mistake going on here?

And about stockmarkets?

 

[IbnAdam77]

And about stockmarkets?

assalam 'alaikum warahmatullahi wabarakatuh

Stock markets deal with kinds of securities, which includes Shares. We should know that there are people who are rich by doing this business (i.e, buying and selling securities). However, are they doing a good business? Is it allowed in Islam?

Purchasing a share of the company means that he is becoming one of the many owners of that company, either a Plc (Public Limited Company) or Pte (Private Limited Company). Therefore when a person buy share(s) of a company, that means he is agreeing to share both profit and loss of that company. The company uses his contribution (as shares) to invest and improve the business. If the company makes profit, he is eligible to get an equivalent amount of the percentage of money for the number of shares he has. If the company makes loss, his contribution might need to be taken to the company and he cannot take back any money, as it has made loss.

Therefore we can see very clearly that when buying a share, we are making an investment which may make profit or loss. This is allowed in Islam.

So basically, staock markets are doing not a prohibited business unless it is dealing with Riba or selling and buying shares and securiyies of companies which deals with prohibited businesses like Gambling, Pork, Wine etc etc.

Hope you understood a litte. Have alittle time now. If you need, inshaAllah I can explain later.

wassalam 'alaikum warahmatullahi wabarakatuh