Archive | Family RSS feed for this section

Is Abortion Haram?-Zakir Naik

21 Feb

http://www.youtube.com/watch?v=6wZA9Hx5pQ8

Advertisements

Wife taking Husband`s surname

18 Feb

Why a woman should not take her husband?s surname? Is it jaiz to get husband?s surname.

In Islam what are the basic rules & regulation for muslim women to adopt from her father Or her husband. Why a woman should not take her husband?s surname? It is the commen practice specially in Pakistan that Father or Husband try to implement his name with his family womens? Please inform in brief .Please remember in pray.

Answer 11487

 

  
Email this question to yourself or a friend

Tell a friend

Show a printer friendly version of this question
Printable Copy

Search through the Fatwa Q & A's
Search Q & A’s 

Browse through the Fatwa Q & A's
View Q & A’s 

Ask Imam your question, online
Ask a Question 

While the normal practice in Islam is that a person mentioned their name as “so and so” the son of “so and so” from “so and so” family, clan or area. In today’s society, the mention of the Fathers name has been left out, thus a person is addressed by his/her forename and surname, the surname generally being the name of the family or area. It is taken to be normal that before marriage a female takes the surname of her father and after marriage that of her husband. Thus, it will be perfectly permissible for a woman to take her husbands surname, especially as there are many other factors demanding it, viz.

1. Certain countries don’t regard the children as legitimate if the parents don’t have corresponding surnames

2. It is law in certain countries that in order for a couple to be legally registered as married, the wife has to adopt her husbands surname in all legal documents.

3. In order to prove the man travelling with you for Haj or Umra to be your husband and Wali, the Saudi authorities sometimes demand that the surname on both passports tally.

4. In our society, the women who don’t take the surnames of their husbands are those who want to show themselves as liberated, equal to and liberated from their husbands. Thus by not adopting the husbands surname, it could be misconstrued that she is one of them.

Under these circumstances, it would be preferred for the woman to take the surname of her husband. If both her father and husband insist on her taking their surname than obedience to the husband would be given priority, otherwise a possible solution could be to take the fathers name or surname as a middle name and keep the husbands surname as her surname.

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

Wearing bright colours/Cleaning with alcohol

12 Feb

1.) Can a woman wear red/bright colors if they are broken up (i.e. as flowers/patterns/stripes)? 2.) Can Muslims use cleaning solutions if there haram ingredients in them?

1.) Can a woman wear a skirt with medium to large sized red flowers on them; can a woman wear red/bright colors if they are broken up (i.e. as flowers/patterns/stripes)? 2.) Can Muslims use cleaning solutions (i.e. detergents, sprays, dishwashing fluids, vinigars, window/car cleaners, wipes/tissues, etc.) even if there are animal products, alcohol and other haram ingredients in them if they are only used to clean surfaces/clothes/dishes/etc. and NOT used on the body/taken orally? 3.) I have a dry cleaning product, Dryel. I manufacturer told me it had no animal/alcohol products in it. But it does contain a fragrance which MAY contain alcohol in it. Can I still use the product because it is just going to be used on clothing? The products will go through ONLY ONE drying cycle. Can I use this product to dryclean my clothing even if it contains haram ingredients?

Answer 12485

August 31, 2004

  
Email this question to yourself or a friend

Tell a friend

Show a printer friendly version of this question
Printable Copy

Search through the Fatwa Q & A's
Search Q & A’s 

Browse through the Fatwa Q & A's
View Q & A’s 

Ask Imam your question, online
Ask a Question 

1. A woman can wear bright-coloured clothing however these should not be worn in front of strangers. 

2.Cleaning solutions containing alcohol could be used as the alcohol in these is not synthetic. Products containing animal products cannot be used as instead of cleaning the item, they would render it impure. 

3. If the fragrance contains a synthetic alcohol, then it would be permissible to use it. 

and Allah Ta’ala Knows Best 

Ml. Husain Kadodia 
STUDENT: Darul Ifta 

CHECKED & APPROVED: Mufti Ebrahim Desai 

Parent & Children Sleeping Arrangements

8 Feb

Q&A: Seperating of children in their beds?

The following is a translation from an Arabic Q&A:

Question: Please explain the hukm regarding separation of children in their beds. At what age is separation an obligation upon the parents? Also can a parent sleep in the same bed as their child?

Answer:

1- With regards to separating children in their beds, it is clear that the separation which is obligatory is when they reach the age of 7 and not since their birth. This is due to the hadith reported by Daarqutni and al-Hakim from the Messenger (saw) who said: “When your children reach the age of 7 then separate their beds and when they reach 10 beat them if they do not pray their salah.’ This is also due to what has been narrated by al-Bazzar on the authority of Abi Rafi’ with the following wording: ‘We found in a sheet near the Messenger of Allah (saw) when he died on which the following was written: Separate the beds of the slave boys and girls and brothers and sisters of 7 years of age.’ The two hadiths are texts on the separation of children when they reach the age of 7. As for the hadith reported by Ahmad, Abu Dawud: ‘Order your children to pray at the age of 7 and beat them when they are 10 (if they do not pray) and separate their beds.’This does not specify the age at which the separation should take place. So it is interpreted according to the two hadiths which specify the time of separation which is the age of 7.

Therefore, it is obligatory on the parents to separate the beds when their children reach the age of 7 but before that age it is not obligatory.

2- As regards separation of the beds between the parents and their children. It is clear that separation between parents and children is not obligatory due to the hadith reported by Abu Dawud in which the Messenger (saw) said: ‘No man should reach /come to sleep with a man, nor woman with a woman except with a child or a parent.’ This hadith is explicit in its prohibition of a man sleeping with another man in the same bed and a woman sleeping with another woman in the same bed. Thus, it becomes clear that the father and the mother sleeping with their children is not haraam or makrooh but rather there is nothing wrong with this. So it is allowed for a man to sleep with his children whether they are mature or not and the woman can sleep with her children whether the children are mature or not according to what has been mentioned in this hadith. Not to mention the fact that the hadiths which require the parents to separate between their children have stipulated that it be between children, brothers and sisters: ‘when your children reach the age of 7 then separate their beds’ , ‘separate the beds of the slave boys and girls and brothers and sisters of 7 years of age’, ‘separate them in their beds,’. All of these texts are specific to children, brothers and sisters and do not include parents whether by the pronounced (mantuq), implied (mafhum), explicit (sareeh) or indicated (dalalah) meaning. So the hadiths will be restricted to what they have indicated.

Sibling Sleeping Arrangements

8 Feb

Can a man sleep in the same room as his sister?

Is it permissible to sleep in the same room as my sister, each of us in a separate bed and facing one another during the fast so that we can see one another?.

Praise be to Allaah. There is nothing wrong with a man sleeping in the same room as his sister, each in his or her own bed, so long as nothing can be see of their ‘awrahs. It makes no difference whether they are fasting or not.

In the case of her brother or other mahrams, the woman’s ‘awrah is all of her body except that which is normally visible such as the neck, head, hands, feet and calves. It says in Kashshaaf al-Qinaa’ (5/11): A man may also see the face, neck, hand, foot, head and calf of his mahram. Al-Qaadi said of this report: It is permissible (to see) what normally appears such as the head and hand up to the elbow. End quote.

His ‘awrah with regard to her is the area between the navel and the knee.

It says in Kashshaaf al-Qinaa’ (5/15): In the case of a woman, she may see what is above a man’s navel and what is below his knees, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Qays: “Observe your ‘iddah in the house of Ibn Umm Maktoom, for he is a blind man and when you may take off your garment he will not see you.” And ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) screened me with his cloak whilst I was watching the Ethiopians playing in the mosque. Agreed upon. When the Prophet (peace and blessings of Allaah be upon him) finished the Eid khutbah, he went over to the women, accompanied by Bilaal, and he reminded them and told them to give charity. If women were forbidden to look at men, then hijab would be obligatory for men as it is obligatory for women, so that they would not look at them. End quote.

But both of them must take precautions when going to sleep, by wearing something that will cover their ‘awrahs and prevent them from becoming uncovered. Because sleeping is a time when the ‘awrah is likely to be uncovered and desire may be provoked, Islam enjoined separating children in their beds, as Abu Dawood (418) narrated from ‘Amr ibn Shu’ayb, from his father, that his grandfather said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Teach your children to pray when they are seven years old and smack them if they do not do it when they are ten, and separate them in their beds.” Al-Daaraqutni and al-Haakim narrated from Sabrah ibn Ma’bad that the Prophet (peace and blessings of Allaah be upon him) said: “When your children reach the age of seven years, separate their beds and when they reach the age of ten, smack them if they do not pray.” This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 418.

The scholars explained separating them in their beds as meaning two things:

1 – Separating their beds, which is the apparent meaning of the second hadeeth.

2 – Not letting them sleep naked in one bed, but if they sleep in their clothes without touching one another, that is permissible so long as there is no risk of fitnah.

Zakariya al-Ansaari (may Allaah have mercy on him) said: Separating them in their beds means two things: giving them each a separate bed, or letting them sleep in one bed, but apart from each other and not touching one another. The latter should be sufficient because there is no evidence to suggest that the hadeeth should be interpreted in the first way only. Al-Zarkashi said: it is to be understood according to the apparent meaning, which is correct because of the following hadeeth: “Separate their beds” and it is supported by the meaning which is the fear of something haraam. End quote from Ansa al-Mataalib (3/113)

It says in Kashshaaf al-Qinaa’ (5/18): When the siblings reach the age of ten years, whether they are male or female, or both male and female, their guardian should separate them in their beds and give each one of them a bed of his or her own, because the Prophet (peace and blessings of Allaah be upon him) said: “And separate them in their beds” i.e., as they used to sleep naked, as it says in al-Mustaw’ab and al-Ri’aayah. End quote.

Ibn Muflih (may Allaah have mercy on him) said: A boy who reaches the age of ten should be prevented from sleeping naked with his sister or any other mahram. This was mentioned in al-Mustaw’ab and al-Ri’aayah.  This – and Allaah knows best – was narrated from Ahmad and was the view favoured by Abu Bakr. It was also stated and favoured by most of our companions that children must be separated when they are seven years old or more, and that (a child of that age) has an ‘awrah which he must guard. This issue is well known and is mentioned in Kitaab al-Janaa’iz. End quote from al-Adaab al-Shar’iyyah (3/538).

We have mentioned this for a reason, lest anyone think that this hadeeth implies that a brother cannot sleep in the same room as his sister, even though avoiding it is better for one who can manage to do so.

And Allaah knows best.

Islam Q&A