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A Muslim Woman's Point of ViewBismillah Ir Rahman Ir Rahim November 24 REopened After a few years in hiatis, I have decided to reopen my blog. I found the site to be more beneficial than to just lock it down and let it sit.
I guess you can say I had grown tired of the harrassment, and ignorance form those who were too close minded to learn.
THat has all changed. I am now coming out of retirement so to speak. <smile> I hope that the time I have taken off will have given me the ability to become more patient and helpful
Cant wait to get started back.
Samirah October 07 How to attain IkhlaasAs Salaamu Alaikum wa Rahmatullahi wa Barakatuhu
Ikhlass (sincerity) cannot be combined in the heart together with the love of being praised and the greed for what other people have, except in the way that water and fire are combined. So if your conscious tells you to seek ikhlaas, then turn to greed firstly, and slaughter it with the knife of despair [1], then turn to the love of being praised and abandon it like how those who adore the life of this world abandon the hereafter. If you are successful in slaughtering greed and in abandoning the love of being praised, then ikhlaas will be easy for you. And if you ask: “And what will make slaughtering greed and abandoning the love of being praised easy for me?” I reply: As for slaughtering greed, then what will facilitate this for you is your knowledge with certainty that there is nothing whatsoever that is desired, except that with Allaah alone are its treasures, none posses them except Him, and the slave is given nothing from them except by Him. And as for abandoning the love of being praised, then what will facilitate this for you, is your knowledge that no one’s praise benefits and adorns, and no ones dispraise harms and makes one ugly, except the praise and dispraise of Allaah alone. One bedouin said to the messenger of Allaah صلى الله عليه و سلم: “Indeed whoever I praise is adorned, and whoever I dispraise is unadorned.” So he صلى الله عليه و سلم said: “That is [for] Allaah ‘az wa jal [alone].” So abandon the praise of he whose praise does not adorn you and he whose dispraise does not make you any worse. And seek the praise of He whose praise has all the adornment and He whose dispraise has all the ugliness. And it is not possible to achieve this except with patience and surety, and whenever you lose patience and surety, you become like one who wants to travel across the oceans without a boat.” Allaah the glorified said: {So be patient (O Muhammad). Verily, the promise of Allaah is true, and don't let those who have no certainty of faith discourage you from conveying Allaah’s message (which you are obliged to convey).} [Surah: 30/60]. And He, The most high, said: {And We made from amongst them (Children of Israel), leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our ayat.} [Surah: 32/24]
[1] Give up hope in worldly belongings.
All copyright held by respective authors and owners Remainder copyright (c) 2006-SamirahbintJackieDeanTodd all rights reserved Your sister in Din
Umm Sabr Samirah bint Jackie Dean Todd Philadelphia,PA Suhanaka Allahumma wa Bi Hamdika Ash hadu an La ilaha ill Anta Astaghfiruka wa atuboo alaik As Salaamu Alaikum wa Rahmatullahi wa Barakatuhu -------------------------------------- Ibnul Qayyim -(rahimahullah)-said "Deeds without sincerity are like a traveler who carries in his water-jug dirt. The carrying of it burdens him and it brings no benefit." September 07 The Status Of The Muslim Woman And The Veil In Islaam
 The Status Of The Muslim Woman And The Veil In Islaam
In the chaotic and confused times we are living in, many women are turning to Islaam due to what they see of it’s beauty, simplicity and nobility. They wish to serve their Lord and Creator and to worship Him alone, without partners or intercessors and devoid of superstitious practices. So as Muslim women seek to practice their faith, they begin to recognise the importance of modesty and realise the evils of nakedness. Many men take advantage of women and see them as nothing more than sex objects to be exploited. This is not the Islamic vision of women. However, it is a point of concern for Muslims that if a Christian woman such as a nun is seen in modest clothing that covers her head and body, then she is viewed as righteous, noble and modest - yet if a Muslim woman is seen in the same type of clothing, she is labelled as extreme or otherwise oppressed by men - even if she wears the veil out of her own free choice!
The status of the Muslim woman in Islaam is a very noble and lofty one, and her effect is very great in the life of every Muslim. Indeed, the Muslim woman is the initial teacher in the building of a righteous society, providing she follows the guidance from the Qur’aan and the Prophetic tradition, since adherence to the Qur’aan and the Prophetic tradition distances every Muslim, male or female, from being misguided in any matter. So in the course of practicing her faith, the Muslim woman knows that she must cover herself as an act of obedience to her Creator. But to what extent and what are the conditions of the correct Islaamic veil?
Much has been written and said in the West about this very important topic, unfortunately most of it misses the mark! The Muslim woman is required to veil herself in accordance to the regulations of the Qur’aan and the pure Prophetic Sunnah. In recent times, these requirements have become blurred due to widespread ignorance amongst Muslim communities. Verdicts are often issued by those who are referred as ‘Muslim Scholars’. However these verdicts are often based upon cultural or political biases, not upon the Qur’aan and Prophetic Sunnah. One must also consider the dress code of the believing women in the time of Prophethood as a source of guidance for the Muslim woman in modern times, as the Islamic religion is not confined to a particular era or location, rather the beauty of Islaam is for all times, all places and welcomes all people to it. So this small leaflet is designed to enlighten the reader with the conditions of the hijaab based upon textual proofs with the understanding of the Companions of the Prophet Muhammad (sallallaahu ‘alayhi wa sallam).
The First Condition: “To Cover the Whole of the Body except that which is Allowed TO BE uncovered”. And this is mentioned in the statement of Allaah, the Most High, “And tell the believing women to lower their gaze and protect their private parts from lewd acts and not to show off their beauty except that which is apparent, and to draw their scarves (i.e. the khimaar) over themselves and not to reveal their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (muslim) womenfolk, or the female servants whom they possess, or old male servants who do not possess desire, or small children who have no sense of sexuality. And let them not stamp their feet so as to reveal what they hide of their adornments. And all of you beg Allaah to forgive you, O believers, that you may be successful.” (An-Noor 24:31) There is also His statement, “O Prophet! Tell your wives and your daughters and the believing women to draw their cloaks (i.e. Jilbaabs) all over their bodies. That will be better, that they should be known as free respectable women so as not to be annoyed. And Allaah is Ever OftForgiving, Most Merciful.” (Al-Ahzaab 33:59). So in the first verse there is a clear obligation upon the woman to conceal all of her beautification and a forbiddence of revealing anything from her beauty in front of strangers, except for that which appears from her unintentionally or unavoidably and her outer garment is worn over her normal clothing. And as for the meaning of the word jilbaab, then it is defined as a large sheet or cloth that covers the woman’s garments as well as her head scarf (i.e. the khimaar) as has been mentioned by the scholars of the Religion and Arabic language such as Ibn Hajr, Al-Baghawee, Ibn Hazm, Al-Qurtubi and others. This is further supported by the statement of the female Companion, Umm ‘Attiyah, “The Prophet (sallallaahu ‘alayhi wa sallam), commanded us to go to out on al-Fitr and al-Adha (to the morning ‘Eid prayer)... So I said, ‘O Allaah’s Messenger! If one of us does not have a Jilbaab?’ He replied, ‘Let her wear the Jilbaab of her sister.’” (Bukhaaree and Muslim). So this narration clearly shows that even if a woman does not have a Jilbaab to wear before leaving her house, she should borrow one from a Muslim sister. So there is no doubt wearing a Jilbaab for a women is an obligation established in the Qur’aan and Sunnah. So the woman should be completely covered. However, she is allowed to uncover her face and hands upto her wrist if she wishes as has been stated by a great many scholars of early times based upon various narrations of Allaah’s Messenger, though it is better to cover the face and hands. The great Scholar Al-Albaanee stated that the jilbaab can be a one piece garment or two pieces, so long as it covers the khimaar (headscarf) and meets all the conditions of the jilbaab, as stated here.
The Second Condition: “The Jilbaab Should not be Beautifying”. This is based upon the statement of Allaah, “and not to show off their adornments...” (An-Noor 24:31). This beauty and adornment is that which would cause men to look towards the believing women with desire. And this is further supported by the statement of Allaah, the Most High, “...and do not display your adornments like in the times of ignorance.” (Al-Ahzaab 33:33). The Prophet said, “...the woman who’s husband is absent from her, and he has left her with sufficient worldly provisons and she displays her beauty in his absence, then about them do not ask (i.e. they are from destroyed ones).” (Reported by Al-Haakim). Imaam Adh-Dhahabee stated in his book of major sins that from the actions that cause a woman to be cursed is if she was to reveal her beauty such as displaying gold, pearls or to perfume herself when leaving her home. It is, however, permissible for a woman to utilise other than black or white as the colour of her jilbaab, so long as that is the norm amongst the people as stated by the Scholars.
The Third Condition: “That the Jilbaab Should be Thick and not Transparent”. The Prophet (sallallaahu ‘alayhi wa sallam) said, “There will be in the latter part of my nation women who will be dressed yet undressed. Their heads will resemble the humps of camels. Curse them, for indeed they are accursed. They will not be admitted to Paradise nor smell its fragrance.” (Combined report by at-Tabaraanee and Muslim). The great scholar Ibn Abdul-Barr stated that this refers to the garment that is thin and shows the body and does not conceal it, so she is dressed in name, but naked in reality. In a narration reported by Al-Bukhaaree, Ibn Sa’d and Al-Bayhaqee it is stated authentically that Umm ‘Alqamah said, “I saw Hafsa, the daughter of Abdur-Rahmaan bin Abu Bakr, enter upon ‘Aaisha (the wife of the Prophet) and Hafsa was wearing a thin, transparent khimaar, so ‘Aaisha pulled it off her, and said, ‘Do you not know what Allaah revealed in Sooratun-Noor?!’ She then asked for a khimaar and dressed her with it.” The meaning of transparent as far as the jilbaab is concerned is that the colour of the skin underneath or the garments underneath can be seen through it.
The Fourth Condition: “That the Jilbaab Should be Wide and not Tight SO as to Reveal the Shape of the Body”. And the reason for this is that the purpose of the outdoor garment of the woman is to prevent temptation and arousal of desires, and this will not be achieved except by a wide spacious garment. So even if the beauty underneath cannot be seen because the garment has fulfilled the previous condition, it must also fulfill this important condition whereby the shape and size of the bodily parts of the woman are not described, such as her breasts and waist, due to the tightness of the jilbaab. For indeed if the jilbaab is tight, then it’s objective is lost! The noble Companion Usaamah bin Zaid said, “Allaah’s Messenger gave me a dense Coptic cloth to wear which he was given as a gift from Dihyah Al-Kalbee. So I dressed my wife with it. So the Messenger said, ‘Why have you not worn that Coptic garment?’ I replied, ‘I clothed my wife with it.’ So he said, ‘Command her to wear a garment underneath it, for I fear it will reveal the size of her bones (i.e. her bodily parts)’.” (Reported by Ahmad and Al-Bayhaqee).
The Fifth Condition: “That the Jilbaab Should not be Scented and Perfumed”. There are many narrations from Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) that forbid the women from leaving their homes whilst perfumed. The Prophet (sallallaahu ‘alayhi wa sallam) said, “Any woman who perfumes herself and passes amongst the people so that they may smell her scent, has (resembled) a fornicator.” (Reported by An-Nasaa’ee, Abu Dawood, and At-Tirmidhee). Zainab Ath-Thaqafiyah stated that the Prophet (sallallaahu ‘alayhi wa sallam) say, “If any of you women leave out to go to the mosque, do not approach scented perfume.” (Reported by Muslim). A woman passed by Abu Hurairah smelling of perfume, so he said to her, “O female slave of the Exalted! Are you going to the Mosque?” She replied, “Yes.” He said, “And you perfumed yourself for it?” She replied, “Yes.” So he said, “Then return back and take a bath, for indeed I heard Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) say, ‘Allaah will not accept the prayer of a woman who leaves for the Mosque smelling of perfume up until she returns to her home and takes a bath (to remove it’s smell).’” (Reported by Al-Bayhaqee). So these textual proofs should be sufficient warning with regard to this serious affair.
The Sixth Condition: “That the Jilbaab Should not Resemble the Clothing of Men”. This condition is based upon extensive authentic narrations forbidding women from resembling men and from men resembling women. Abu Hurayrah stated, “Allaah’s Messenger cursed the man that wears the clothing of the woman and the woman that wears the clothing of the man.” (Reported Abu Dawood, Ibn Maajah and Al-Haakim). And ‘Abdullaah bin ‘Amr said that he heard Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) say, “Not from us are the women who take to resembling men and nor the men that take to resembling women.” (Reported by Ahmad). Ibn Abbaas stated, “The Prophet (sallallaahu ‘alayhi wa sallam) cursed the men who take to the effeminate behaviour of women and cursed the women who take to the manly behaviour of men.” (Reported by Al-Bukhaaree and Abu Dawood). And this refers to taking on the behaviour that is specific to the opposite sex, such as utilising the types of beautification, jewellery and clothing etc.
The Seventh Condition: “That the Jilbaab Should not Resemble the Clothing of the Unbelievers”. The texts of the Qur’aan and Sunnah establish for the Muslims that they have their own identity that must be preserved. The Islamic legislation therefore forbids the believers from resembling the unbelievers in that which is specific for them in their worship, their celebrations and clothing. This is an important principle in Islaam that has been abandoned in these times, so much so that much of the Islamic heritage is being lost as the generations go by, and this is due to the large number of Muslims blindly following non-Islamic cultural practices. In this regard there are many authentic narrations from the Prophet (sallallaahu ‘alayhi wa sallam), such as, “Differ from the people of the Scripture...”, “Differ from the Jews...”, “Differ from the unbelievers...”, “Whoever imitates a people is from them.” (Reported by At-Tirmidhee, Ibn Hibbaan, Abu Dawood and others). So he would command the people to differ from the non-Muslims in many issues such as growing the beard, trimming the moustache, praying in shoes, etc. Additionally, Allaah’s Messenger said, “You will follow the ways of those who came before you, handspan by handspan and cubit-length by cubit-length so much so that if they enter into a lizard’s burrow, you would surely enter it!” So it was said, “Do you mean the Jews and Christians?” He said, “Who else?!” (Reported by Al-Bukhaaree and Muslim).
The Eighth Condition: “That the Jilbaab Should not be for Shuhrah, meaning, Ostentatious Seeking Fame or Repute”. The Prophet (sallallaahu ‘alayhi wa sallam) said, “Whoever wears clothing seeking to stand out and seeking fame in this world, Allaah will dress him with clothing of humiliation on the Day of Resurrection, then it will be set ablaze.” (Reported by Abu Dawood and Ibn Maajah). Shaikh Al-Albaanee mentioned that this refers to any clothing which is worn intending to stand out amongst the people, whether it be clothing which is costly which one may wear to show off and boast regarding this world and its adornment, or clothing which is lowly or simple and worn to manifest abstenance and for displaying a righteous act with the purpose of impressing others. Ibnul-Atheer stated that it means making something manifest, and the intent here is that the clothing is such that it makes one stand out amongst the people due to its colour being different from the colour of their clothing, so the people look towards such that person, so he displays self importance such that it causes amazement and pride (See Naylul-Awtaar 2/94). When asked regarding the various colours of Jilbaab that the wives of the Prophet wore, Shaikh Ubaid Al-Jaabiree stated that the intent behind that which is mentioned in these narrations is not colours that turn one’s attention, so one should not envision that the Mothers of the Believers and their sisters from amongst the Companions or their Successors used to wear Jilbaabs or Khimars so as to turn the attention of unrelated men towards them.
Sources: “Jilbaab al-Mar’atil-Muslimah fil-Kitaab was-Sunnah” by Shaikh Al-Albaanee and the Madeenah Dawrah (1428H) of Shaikh ‘Ubaid al-Jaabiree. http://www.spubs.com/sps/ The Methodology of Muhammad ibn 'Abdul Wahaab - Has Saudi Swayed from the Path
I came across a noble Hadeeth related by Shaykhul Islaam Muhammad ibn ‘Abdul Wahaab in his book ‘Mukhtasarus Seerah’, and it is the saying of the Messenger of Allaah (صلى الله عليه وسلم) : “My Ummah will split into seventy different sects, all of them in the hell fire except one.” I would like this issue to be clarified in which the Imaam Muhammad ibn ‘Abdul Wahaab said concerning in his previously mentioned book: “This is from amongst the most important of issues, for whoever understands it is a Faqeeh and whoever acts upon it is a Muslim, we ask Allaah, the Bountiful, the Gracious, to bless us to understand and act upon it.” I would also like an answer to the following questions that are related to this Hadeeth: 1. Which is the saved sect that was mentioned in the Hadeeth? 2. Are groups other than Ahlul Hadeeth such as the Shee’ah, Shafi’eeyah, Hanafiyah, Teejaaniyah and other than them included in the seventy-two groups that the noble Messenger cited as being in the Hellfire? 3. If all of these groups are in the hellfire except one, then how is it that you allow them to visit Al Masjid Al Haraam? Was this great Imaam mistaken or have you swayed from the upright path.
All Praise is due to Allaah alone, and may the peace and blessing be upon the Messenger, his family and companions. Firstly: What the Imaam; Muhammad ibn ‘Abdul Wahaab, may Allaah have mercy upon him, mentioned in his book ‘Mukhtasarus seerah.’ is only a portion of a well known authentic Hadeeth. It was reported by the authors of the ‘Four books of Hadeeth‘ as well as the Masaneed such as Abu Dawood, An Nasaa-ee, At Tirmidhee and others with different expressions including: “The Jews split into seventy one groups, all of them in the hellfire except one. My Ummah will also split into seventy-three groups, all of them in the hellfire except one.” In another narration: “…into seventy three sects…” In one narration the companions said: “O Messenger of Allaah, which is the saved sect?” He (صلى الله عليه وسلم) Said: “Whoever is upon what I and my companions are upon today.” In another narration he (صلى الله عليه وسلم) said: “It is the Jamaa’ah, The Hand of Allaah is upon the Jamaa’ah.” Secondly: The Messenger of Allaah (صلى الله عليه وسلم) clarified which one the saved sect was in some of the narrations of this Hadeeth along with its attributes and merits in response to his companion’s question: “Which is the saved sect?” He Said: “Whoever is upon what I and my companions are upon today.” In another narration he said: “It is the Jamaa’ah, The Hand of Allaah is upon the Jamaa’ah.” So the Messenger of Allaah (صلى الله عليه وسلم) described it as being the one that is upon what he (صلى الله عليه وسلم) and the Sahaabah were upon in relation to their ‘Aqeedah, speech, actions and manners. So they traverse upon the path of the Book of Allaah and the Sunnah in everything that they do as well as everything that they abandon. They hold fast to the Jamaa’ah of the Muslims who are the Sahaabah, being that they followed none other than the Messenger of Allaah (صلى الله عليه وسلم) , one who did not speak due to desires, indeed he only spoke from revelation. So whoever follows the Book of Allaah, the Sunnah and the consensus of the scholars of the Ummah without falling victim to false assumptions, misleading desires or false interpretations is one of them, interpretations that are not accepted by the Arabic language, the language of the Messenger of Allaah (صلى الله عليه وسلم) , with which the Quraan was sent down, interpretations that the foundations of the Islaamic legislation do not accept. Whoever is upon that path is from the saved sect; Ahlul Sunnah wal Jamaa’ah. Thirdly: As for one who takes his desires as his lord and opposes the Book of Allaah and the authentic Sunnah with his opinion, the opinion of his Imaan or the opinion of whoever he follows either blindly or devotedly, or one who falsely interprets the texts of the Quraan and the Sunnah with interpretations that the Arabic language and the foundations of the Islaamic legislation reject, would have deviated from the saved sect by doing so and would be included amongst the seventy-three sects that the errorless Messenger (صلى الله عليه وسلم) mentioned in the Hadeeth in relation to them all being in the hellfire. Therefore the sign with which these sects are known by is their deviation from the Book of Allaah, the Sunnah, the consensus [of the scholars] and their misinterpretations of the texts, interpretations that are not in accord with the language of the Quraan or the foundations of the Islaamic legislation in which such mistakes would have been excused if this were the case. Fourthly: The Issue that the Imaam of the Da’wah, Shaykh Muhammad ibn ‘Abd Al Wahaab, mentioned as being from the most important of issues, that whoever understands it has understood the religion and that whoever acts upon it is a Muslim has preceded in the second point of this response along with distinguishing the saved sect from other sects with what the Prophet Muhammad (صلى الله عليه وسلم) distinguished it with and that other sects are unlike it. So whoever distinguishes the saved sect from the destroyed sects according to what his (صلى الله عليه وسلم) clarification has understood the religion. He has also distinguished between those whom he must adhere to and hold on to their Jamaa’ah and those whom he must stay away and flee from just as one flees from a lion. Whoever acts upon this correct understanding and clings on to the Jamaa’ah of guidance and truth and their Imaam is the Muslim, because the description of the saved sect is applied to him in Knowledge, ‘Aqeedah, sayings as well as deeds. There is no doubt that this is from the most important of issues as well as being the greatest and most wide ranging in terms of benefit. So may Allaah have mercy upon the Imaam, the Shaykh Muhammad ibn ‘Abdul Wahaab, a man who possessed commanding foresight and a precise understanding of the texts of the religion and its objectives. He drew attention to what concerns the Muslims in their religion by a mere indication at times as he did here, and through thorough explanations at other times as is in a lot of his other books. Fifthly: The Messenger of Allaah (صلى الله عليه وسلم) did not label the different groups that affiliate themselves to Islaam, he did not explain the signs with which the seventy two sects would be distinguished by nor did he give them titles in order to differentiate between them. Indeed the only description he gave them was their deviation from the Book of Allaah, the Sunnah, the consensus of the rightly guided Caliphs and the rest of the Sahaabah as well as following mere speculations, their desires, speaking about Allaah without knowledge due to stubbornly or blindly following leaders other than the Messenger of Allaah (صلى الله عليه وسلم) together with showing enmity and making allegiance based upon this. Just as he (صلى الله عليه وسلم) made the sign of the saved sect; Ahlul Sunnah wal Jamaa’ah, adhering to the Book, the Sunnah and holding fast to the Jamaa’ah of the Muslims. They give precedence to that over their speculations, understanding and desires, for their desires are in accordance to the Islaamic legislation. They make allegiance as well show enmity based upon this. So whoever takes a scale other than the clarification of the Messenger of Allaah (صلى الله عليه وسلم) to distinguish the saved sect from the destroyed sects has indeed spoken without knowledge and judged the groups without insight. By doing so he has committed injustice to himself as well as the groups that affiliate themselves to Islaam. Likewise whoever refers to the explanation of the Messenger of Allaah (صلى الله عليه وسلم) in differentiating the saved sect from other than it is just in his ruling. He knows that the groups of this Ummah are of different levels. Amongst them are those who are the most keen on following the Islaamic legislation, submitting to it as well as being the farthest away from innovating in the religion and distorting it’s texts by either making additions or deductions. They are the most pleased of people to be from the saved sect. Amongst the scholars of Hadeeth and the Imaams of Islaamic jurisprudence that is based upon the Book of Allaah and the Sunnah, are those who are qualified to practice Ijtihaad and are keen on adhering to the Islaamic legislation and submitting to it. However they may falsely interpret some of the texts mistakenly and are therefore excused for their mistakes because of their qualification in practicing Ijtiahaad. There are those who reject some of the texts of the legislation either because they are newly converted Muslims or were brought up in the outer reaches of the Islaamic world and the texts that they reject have not reached them. Amongst them are those who fall into sins or innovate actions that do not take them out of the fold of Islaam. Those are considered to be believers who are obedient to Allaah due to what they practice in terms of obedience and are also sinful due to what they committed in terms of sins or innovations. They are under the will of Allaah, if He wills He shall forgive them, and if He wills he shall punish them. Allaah the Glorified said: {Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives anything else other than that for whom He wills.} [An Nisaa:48] He, the Elevated, also said: {And (there are) others who have acknowledged their sins, they have mixed a deed that was righteous with another that was evil. Perhaps Allaah will turn to them in forgiveness. Surely, Allaah is Oft-Forgiving, Most Merciful.} [At Tawbah: 102] So these people do not become disbelievers due to their erroneous misinterpretations or rejection of some of the texts, rather they are excused and are considered to be from the saved sect even though they are not considered to be from the best level. Amongst them are those who reject something that is 'known in the religion by necessity' after the truth has become apparent to them and follow their desires without any guidance from Allaah. Or they misinterpret some of the texts of the Islaamic legislation with an interpretation that is far from the truth and is in opposition to the interpretations of the Muslim scholars who have preceded them. When the truth is clarified to them and proofs are established upon them through debates and other than that, they do not return to the truth. These are considered to be disbelievers, apostates, even if they claim to be Muslims and have exerted great efforts in calling the people to their ‘Aqeedah and their way such as the Qadiyaniyah al Ahmadiyah. They reject that Muhammad (صلى الله عليه وسلم) is the final Messenger. They claim that Ghulaam Ahmad Al Qadiyanee is a prophet and a messenger of Allaah or that he is Al Maseeh ‘Eesaa ibn Maryam or that his spirit or the spirit of Muhammad (صلى الله عليه وسلم) has transmigrated into his body so therefore he has their status in prophethood. Sixthly: Ahlus Sunnah wal Jamaa’ah have solid principles based on evidences with which they build subsidiary issues upon. They return to these principles when establishing subsidiary issues and when implementing rulings over themselves as well as others including: Eemaan is composed of sayings, actions, and ‘Aqeedah, it increases with obedience and decreases with sins. So whenever a Muslim increases in obedience, he increases in Eemaan and whenever he is negligent in obedience or falls into sin, his Eemaan will therefore decrease, and this is if that particular sin does not lead him into clear disbelief. So Eemaan according to Ahlus Sunnah has different levels, and the saved sect also has different levels, some being higher than others depending on the proofs and on what they have earned in relation to deeds and sayings. From their principles is that they do not declare a certain individual or group of individuals to be disbelievers if they are from the people of the Qiblah. They stay far away from this due to the Prophet (صلى الله عليه وسلم) reprimanding Usaamah ibn Zayd ibn Haarithah when he killed a disbeliever after he had uttered the testimony of faith saying that there was no deity worthy of worship except Allaah. He (صلى الله عليه وسلم) did not accept Usaamah’s excuse that he killed him because he only said it in order to save his life, rather he said to him: “Did you open his heart to see if he said it or not.” Meaning if he said it sincerely from his heart or not. With the exception off course if one fell into a clear form of disbelief such as rejecting something that is 'known in the religion by necessity', opposing the consensus of the scholars or misinterpreting clear texts in a manner that is unacceptable, and refusing to return to the truth after it has been clarified and explained to him. Ash Shaykh Muhammad ibn ‘Abdul Waahab, may Allaah have mercy upon him, held fast to the methodology of Ahlus Sunnah wal Jamaa’ah and traversed upon their principals. He did not declare particular individuals or groups from amongst the people of the Qiblah to be disbelievers due to sins, false interpretations, or innovations except if there was evidence that they fell into disbelief and after explanations and clarifications have been conveyed to them. The government of Saudi Arabia, may Allaah guard and support it, does not differ from this method in its dealings with its citizens and its judgments over them. Nor does it differ in its stance with all the Muslims in general, especially those who arrive here to visit the House of Allaah, Al Masjid Al Haraam to fulfill the ceremonies of Hajj and ‘Umrah. The government thinks well of the Muslims and considers them to be brothers in the religion, it co-operates with them in everything that supports and protects their rights. It returns their stolen property to them, it welcomes those that visit it and carries out all that it can to facilitate the procedure of performing their ceremonies for them or whatever business they have here in the best possible way with affection and kindness. This is known by looking at and examining its state of affairs, the efforts that it exerts and the money it spends in the cause of rectifying the general affairs of the Muslims and providing comfort for the pilgrims of the House of Allaah Al Masjid Al Haraam. It is for this reason that it allows different Muslim groups to visit the House of Allaah, Al Masjid Al Haraam without investigating their hidden beliefs judging be what is apparent, and Allaah is the Guardian of all secrets. If it becomes clear to the government that a certain individual or certain sect have fallen into disbelief, like the Qadiyaniyah for example, while this is ascertained by scholars from Islaamic countries, then it has no choice except to forbid those whose disbelief has been established and apostates from performing Hajj or ‘Umrah. This is in order to protect to the House of Allaah from being approached by those who have filth in their hearts, acting upon the saying of Allaah the Glorified: {O you who believe. Verily, the Mushrikoon are Najas (impure). So let them not come near Al-Masjid Al-Haraam (at Makkah) after this year…} [At Tawbah: 28] His saying as well: {And sanctify My House for those who circumambulate it, and those who stand up (for prayer), and those who bow (submit themselves with humility and obedience to Allaah), and make prostration (in prayer).} [Al Hajj: 26] The great importance of the issue in question, the issue that the Imaam of the Da’wah of his time; Shaykh Muhammad ibn ‘Abdul Wahaab eluded to has been clarified in what has preceded. Just as it becomes clear that he, may Allaah have mercy upon him, traversed upon the sound path being that he adhered to the principals of Ahulus Sunnah wal Jamaa’ah. The government of Saudi Arabia, in its dealing with the Muslims of the world, has not deviated from this upright path, rather it also adheres to the principals of Ahulus Sunnah wal Jamaa’ah just the Imaam of the Da’wah did. It treats Muslims according to their apparent state and does not investigate what is in their hearts. In so doing it is tolerant with those whose state is hidden and is harsh upon those whose inner beliefs have been exposed while insisting upon them after the truth has been constantly clarified to them in numerous debates. Success is granted by Allaah, and may the peace and blessings be upon our Prophet Muhammad, his family and companions.
Righteous Actions in the Month of Ramadaan
Islamically it has been ordained that every Muslim demonstrates respect for the month of Ramadhaan, whether male or female. One should devote himself with the obedience (of Allaah), abstain from the disobedience (of Allaah), and abstain from all sins at all times, especially in Ramadhaan because of the sacredness of this month. Spending the (whole) night watching movies & TV serials that are broadcasted on TV, rented videos or transmitted by satellite dishes, also listening to musical bands and songs, then these are all forbidden, disobedient acts, whether committed in Ramadhaan or any other month. But in Ramadhaan the severity of these sins is greater. In addition to the above stated prohibited acts that causes sleepless nights, this in turn causes one to sleep during the day which consequently results in the negligence of prescribed Islamic actions such as the daily Salaahs. This is additional disobedience to Allaah. And this is how disobedient sinful acts draw attention to each other, following one after another, we ask Allaah to save us (from all this). And for women to go out to the markets & shopping centres is Islamically forbidden, unless if a need arises (for them) to go out. Hence, she may go out as much as she needs to, (firstly) with the conditions: 1) That she is (properly) covered Islaamically; 2) She is modest; 3) She secludes herself from free mixing & talking with men, except if a need arises for her to do so; 4) Without being a subject to temptation. (Secondly) with the condition that she does not go out for a long time at night, which could be the reason for her to sleep (deeply). And be the cause of preventing her to perform her Salaah at its prescribed time, or a basis of neglecting her husband & children’s rights.
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The Status Of The Muslim Woman And The Veil In Islaam
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