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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


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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

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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 

What Shaitan Does (Hadith)

12 Feb


Muhammad – sal Allahu alayhi wassalaam – said that yawning is from Satan.

The Prophet said, “Yawning is from Satan and if anyone of you yawns, he should check his yawning as much as possible, for if anyone of you (during the act of yawning) should say: ‘Ha’, Satan will laugh at him.” Volume 4, Book 54, Number 509: Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said that yawning is from Satan and that Allah likes sneezing and dislikes yawning.

The Prophet said, “Allah likes sneezing and dislikes yawning, so if someone sneezes and then praises Allah, then it is obligatory on every Muslim who heard him, to say: May Allah be merciful to you (Yar-hamuka-l-lah). But as regards yawning, it is from Satan, so one must try one’s best to stop it, if one says ‘Ha’ when yawning, Satan will laugh at him.” Volume 8, Book 73, Number 242: Narrated Abu Huraira: See also Volume 8, Book 73, Number 245:, Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said a good dream is from Allah and a bad dream is from Satan.

The Prophet said, “A good dream is from Allah, and a bad or evil dream is from Satan; so if anyone of you has a bad dream of which he gets afraid, he should spit on his left side and should seek Refuge with Allah from its evil, for then it will not harm him.” Volume 4, Book 54, Number 513: Narrated Abu Qatada:

I heard the Prophet saying, “A good dream is from Allah, and a bad dream is from Satan. So if anyone of you sees (in a dream) something he dislikes, when he gets up he should blow thrice (on his left side) and seek refuge with Allah from its evil for then it will not harm him.” Volume 7, Book 71, Number 643: Narrated Abu Qatada:

The Prophet said, “A good dream is from Allah, and a bad dream is from Satan. So whoever has seen (in a dream) something he dislike, then he should spit without saliva, thrice on his left and seek refuge with Allah from Satan, for it will not harm him, and Satan cannot appear in my shape.” Volume 9, Book 87, Number 124: Narrated Abu Qatada:

Muhammad – sal Allahu alayhi wassalaam – said that Satan stayed in the upper part of a nose all night.

The Prophet said, “If anyone of you rouses from sleep and performs the ablution, he should wash his nose by putting water in it and then blowing it out thrice, because Satan has stayed in the upper part of his nose all the night.” Volume 4, Book 54, Number 516: Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said a cock crows because it has seen an angel and donkeys bray because they have seen Satan.

The Prophet said, “When you hear the crowing of cocks, ask for Allah’s Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek Refuge with Allah from Satan for (their braying indicates) that they have seen a Satan.” Volume 4, Book 54, Number 522: Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said that Satan touches all human offspring making them cry.

Abu Huraira said, “I heard Allah’s Apostle saying, ‘There is none born among the off-spring of Adam, but Satan touches it. A child therefore, cries loudly at the time of birth because of the touch of Satan, except Mary and her child.” Then Abu Huraira recited: “And I seek refuge with You for her and for her offspring from the outcast Satan” (3.36) Volume 4, Book 55, Number 641:Narrated Said bin Al-Musaiyab:Also, same thing at Volume 6, Book 60, Number 71:, Narrated Said bin Al-Musaiyab:

Muhammad – sal Allahu alayhi wassalaam – said that devils spread out at night time and that Satan does not open a closed door.

Allah’s Apostle said, “When night falls (or when it is evening), stop your children from going out, for the devils spread out at that time. But when an hour of the night has passed, release them and close the doors and mention Allah’s Name, for Satan does not open a closed door. Tie the mouth of your water-skin and mention Allah’s Name; cover your containers and utensils and mention Allah’s Name. Cover them even by placing something across it, and extinguish your lamps.” Volume 7, Book 69, Number 527: Narrated Jabir bin ‘Abdullah

Muhammad – sal Allahu alayhi wassalaam – said a child born from a union where a parent said a “phrase,” Satan cannot harm the child.

The Prophet said, “If anyone of you, when intending to have a sexual intercourse with his wife, says: ‘Bismillah, Allahumma jannibna-sh-shaitan, wa jannibi-sh-shaitan ma razaqtana,’ and if the couple are destined to have a child (out of that very sexual relation), then Satan will never be able to harm that child.” Volume 8, Book 75, Number 397: Narrated Ibn ‘Abbas:

Muhammad said that during sleep Satan ties knots at the back of the head.

Allah’s Apostle said, “During your sleep, Satan knots three knots at the back of the head of each of you, and he breathes the following words at each knot, ‘The night is, long, so keep on sleeping,’ If that person wakes up and celebrates the praises of Allah, then one knot is undone, and when he performs ablution the second knot is undone, and when he prays, all the knots are undone, and he gets up in the morning lively and gay, otherwise he gets up dull and gloomy.” Volume 4, Book 54, Number 491: Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said that Satan peed in the ear of a man.

It was mentioned before the Prophet that there was a man who slept the night till morning (after sunrise). The Prophet said, “He is a man in whose ears (or ear) Satan had urinated.” Volume 4, Book 54, Number 492: Narrated ‘Abdullah:

Muhammad – sal Allahu alayhi wassalaam – said Satan can not impersonate him in a dream.

The Prophet said, “Name yourselves with my name (use my name) but do not name yourselves with my Kunya name (i.e. Abu-l Qasim). And whoever sees me in a dream then surely he has seen me for Satan cannot impersonate me. And whoever tells a lie against me (intentionally), then (surely) let him occupy his seat in Hell-fire.” Volume 1, Book 3, Number 110: Narrated Abu Huraira: Also at Volume 8, Book 73, Number 217: Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said earthquakes and afflictions come out of the side of the head of Satan.

(The Prophet) said, “O Allah! Bless our Sham and our Yemen.” People said, “Our Najd as well.” The Prophet again said, “O Allah! Bless our Sham and Yemen.” They said again, “Our Najd as well.” On that the Prophet said, “There will appear earthquakes and afflictions, and from there will come out the side of the head of Satan.” Volume 2, Book 17, Number 147: Narrated Ibn ‘Umar:

Muhammad – sal Allahu alayhi wassalaam – choked Satan

The Prophet once offered the prayer and said, “Satan came in front of me and tried to interrupt my prayer, but Allah gave me an upper hand on him and I choked him. No doubt, I thought of tying him to one of the pillars of the mosque till you get up in the morning and see him. Then I remembered the statement of Prophet Solomon, ‘My Lord ! Bestow on me a kingdom such as shall not belong to any other after me.’ Then Allah made him (Satan) return with his head down (humiliated).” Volume 2, Book 22, Number 301, Narrated Abu Huraira

Muhammad – sal Allahu alayhi wassalaam – said Satan passes wind and runs so he may not hear the Adhan (call to prayer).

Allah’s Apostle said, “When the Adhan for the prayer is pronounced, then Satan takes to his heels passing wind so that he may not hear the Adhan and when the Muadh-dhin finishes, he comes back; Volume 2, Book 22, Number 313: Narrated Abu Huraira,

Allah’s Apostle said, “When the call for prayer is made, Satan takes to his heels passing wind so that he may not hear the Adhan and when the call is finished he comes back, and when the Iqama is pronounced, Satan again takes to his heels, Volume 2, Book 22, Number 323, Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said that when praying while standing, Satan puts doubts into the person.

Allah’s Apostle said, “When anyone of you stands for the prayers, Satan comes and puts him in doubts till he forgets how many Rakat he has prayed. So if this happens to anyone of you, he should perform two prostrations of Sahu while sitting. Volume 2, Book 22, Number 324: Narrated Abu Huraira:

Muhammad – sal Allahu alayhi wassalaam – said that Satan can reach into a person’s body the same as blood reaches it.

Safiya, the wife of the Prophet told me that she went to Allah’s Apostle to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted Allah’s Apostle . He told them: Do not run away! And said, “She is (my wife) Safiya bint Huyai.” Both of them said, “Subhan Allah, (How dare we think of any evil) O Allah’s Apostle!” And they felt it. The Prophet said (to them), “Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one’s body). I was afraid lest Satan might insert an evil thought in your minds.” Volume 3, Book 33, Number 251: Narrated Ali bin Al-Husain: Also, see 254

Muhammad – sal Allahu alayhi wassalaam – said affliction comes out of the side of Satan’s head.

The Prophet stood up and delivered a sermon, and pointing to ‘Aisha’s house (i.e. eastwards), he said thrice, “Affliction (will appear from) here,” and, “from where the side of the Satan’s head comes out (i.e. from the East).” Volume 4, Book 53, Number 336: Narrated ‘Abdullah:

I saw Allah’s Apostle pointing towards the east saying, “Lo! Afflictions will verily emerge hence; afflictions will verily emerge hence where the (side of the head of) Satan appears.” Volume 4, Book 54, Number 499: Narrated ‘Abdullah bin ‘Umar:

Man in the form of Allah swt?

8 Feb

How Should the Hadith Allah created man in the form of Rahman (the All-Merciful, Most Gracious). Be Understood?

YazdırSend to friendAllah is free of matter and form. As a matter of fact, in the glorious Hadith it isnt said Allah created man in the form of his own. What is essential here is to draw attention to the mercy of Allah and to instruct that the Divine mercy is manifested on man the most. When the word man is uttered, thinking of mans body first may lead us to wrong results. The fundamental aspect of man is his spirit. The body is like the assistant, clothes and the residence of that spirit. Then, while reading that Hadith we will take our spirit into account and read the manifestations of mercy extending from intelligence to imagination, from memory to the world of senses and will give thanks to Rahman who created us in this fashion.

It is said that every being who is freed from the darkness of non-existence reaches a great mercy. Mercy, with this definition, is manifested on every beings living or nonliving. Mercy is dominant on every creature from the stars of the sky to the fish of the sea, from the rays to the angels, from a half-living plant to man; all of them are more or less, partial or universal recipients of mercy.

The Noble Prophet (PBUH) expresses this utmost manifestation of mercy which man has attained in one of his glorious Hadiths as follows: Doubtlessly, Allah created man in the form of Rahman. Some points must be taken into consideration in order not to judge this glorious Hadith wrongly. In the glorious Hadith, the names of Allah, Rahman and the act of creating are mentioned.

God Almighty is free from matter and form. However, when a person reads this Hadith, his nafs (soul) and Satan seduces his imagination and they try to convince him that the Hadith means Allah created man in the form of his own. It must be paid attention especially to the name Rahman, and that word of truth must be regarded as The mercy of Allah is manifested mostly on the face of man among all the existing realms. 

Appearance exists for matters and for material beings. The material body of man is the assistant of his spirit. Then, when man is in question, firstly, spirit should be understood. Mans spirit is the best indication that Allah is free from matter and form. Then, how could man interpret the word form in that glorious Hadith wrongly? 

Another important word in that Hadith is the word created. The body of man is a creature, so is his soul and so are all of the attributes of that soul. Some attributes are bestowed to our spirits such as knowledge, will and power in order to be a guide for believing Almighty Gods attributes. Certainly, those created attributes do not resemble Divine attributes by any means, they only indicate those attributes.

A form could not be assumed for any of those Divine attributes; nor could a form, a shape be assumed for the entire of them. While interpreting that glorious Hadith, it must be taken into account that a clerk does not resemble his scripture, a craftsman does not resemble his work and the Creator does not resemble his creatures. Only this way will it be possible for man to be free from unreal assumptions and deceitful fantasies.

There are significant clues and precious guidance signs in the Flashes from the Risale-i Nur Collection regarding the issue: Some Sufis considered mans spiritual nature to be in the form of Rahman; it is added that while discussing the matter, sights point to mans realms of spirit, heart, intelligent and emotions and so the material face of the body is not considered. In the Rays from the Risale-i Nur Collection it is informed that the concentration of the names is manifested on the faces of living beings, which are the fruits of the tree of creation.

From that statement, it is understood that not only man, but also the other living beings have the form of Rahman due to manifesting the Attributes of God and reflecting the Divine Names. Therefore, when man is looked at in order to draw a lesson, all of the Attributes and Names of Allah could be read. When we think that all of those manifestations, for man, are of sheer Divine mercy, we seem to be watching the truth of mercifulness. The Divine attributes and names could be watched on every being, but the most luminous and the brightest indications can be perceived on man. No other being is created who is more advanced than man about being an indication of Divine attributes and names, manifesting and reflecting them. 

Just as we recall white when the word black is uttered, the word form reminds the words character and truth to our minds. The images of the letters are their forms. Those forms indicate a meaning. For example, knowledge is a meaning, a superiority and a merit. The image of the word knowledge is a form indicating us that meaning. Otherwise, looking for knowledge among the letters, surely, is not correct.

Mans spiritual nature is as a word or a form conveying us the lesson of the meaning of Rahman. Our heart, intelligence, memory, imagination and altogether the realm of our emotions always us about the mercy and remind Rahman.
This manifestation has been reflected to our body, which is the residence of our spirit. Everything, we have from our tongue to teeth, from hair to nail, from lungs to kidneys, is a bounty of Rahman. Each of them is a word and a form. The blessings and the favors of Rahman can be read on all of them. As a result, it can be summarized as the brightest mirror and the nicest manifestation of the mercy of Allah.


Makruh Tahrimi vs Tanzihi

8 Feb
Given the constraints of this forum, I can only provide a brief answer re: the definitions of makruh:

Makruh, according to the hanafi school, is divided into makurh tahrimi, and makruh tanzihi.

Makurh tahrimi is something that the lawgiver has ordered us to refrain from through a zanni (not so categorical) evidence (i.e. khabar wahid or isolated tradition), for example: to propose marriage to a girl to whom another person already proposed; or wearing of silk-clothes by men, etc. The difference between this and haram is: the one who deniesharam becomes a kafir (infidel), while a person who denies makruhtahrimi cannot be deemed as a kafir, and the punishment for doingmakurh tahrimi is less than the punishment of doing a haraam thing.

Makruh tanzihi, on the other hand, applies to something that the law-giver has ordered us to refrain from, albeit not so firmly: an example for this is consuming the horse meat.

The legal consequence of doing makruh tanzihi is that the one who refrains from it will be rewarded; whereas one who commits it will not be punished.

The definitions vary slightly in the other schools: for instance, in theshafi‘i school: makruh tahrimi is that which the lawgiver has ordered us to refrain from it firmly but not as that of haram. The punishment for doing so is less than the punishment for doing haram; example: offering optional prayers while the sun is rising or setting.

As for makurh tanzihi, shafi’ites define it as something which the lawgiver has ordered us to refrain from it not so firmly. Therefore, a person leaving it while seeking reward from Allah will be rewarded for doing so; but he will not incur punishment if he does it. An example is: a pilgrim fasting on the day of Arafah.

For further elaborations, you are advised to take a course on usul al-fiqh under a properly qualified scholar. You may also be able to explore the issue further by reading Muhammad Hashim Kamali’s Principles of Islamic Jurisprudence.

Islamic Nikaah Contract (Conditions and Pre-Nup)

31 Jan

Options for an Islamic prenuptial agreement

By Sound Vision Staff Writer

A prenuptial agreement (which is also called an antenuptial) agreement is a contract entered into by a couple planning to be married.

This contract specifies the married couple to be’s individual rights throughout the marriage and if their marriage should end.

This agreement must be in writing, signed by both parties, and in some states of the United States, signed before witnesses and entered into the court records.

Prenuptial agreements and the rights of Muslims in marriage

But prenuptial agreements don’t just have to cover issues pertaining to wealth and property. They can also be used to safeguard your Islamic rights within a marriage and, if necessary, in the case of divorce.

Imam Yusuf Ziya Kavakci is Imam of the Dallas Central Mosque in Richardson, Texas. He has a Ph.D. in Islamic law from the Institute of Islamic Research of Istanbul University in Turkey. He strongly recommends Muslim couples sign a prenuptial agreement before getting married. Here’s what he had to say about this in an interview with Sound Vision:

It is good and necessary to benefit from the law of the land and to get its protection in terms of documentation, in terms of court systems.

For this purpose, I think no Muslim marriage be performed without having a marriage license given by marriage offices of the state. These marriage licenses with their blank spaces may be used by Islamic centers, by Imams in their marriage contracts and everything could be recorded on that paper.

In this context, Muslims could benefit from the prenuptial agreement system by writing down all conditions they would observe in their married life including following Islam and Shariah and that conflicts will be solved by mediation and arbitration.

So couples may prepare these prenuptial marriage agreements, with their signatures on them and get them notarized. Then the rights of couples according to their belief system will be guaranteed and practiced in any condition everywhere in the world.

Prenuptial agreements come before the law of the land when conflict arises. So this is a nice opportunity for Muslims to guarantee their rights of Islamic belief and also to let Islamic law be applied on their family life.

Some clauses that Muslims have put in their contracts

A prenuptial agreement seems to give more strength to the Islamic marriage contract and the conditions placed therein. Muslim men and women are allowed to put conditions in the marriage contract, provided that they do not contradict Islamic law.

Below are some things Muslims have or may put in writing in their marriage contracts include.

Disclaimer: Many of the items below are not in agreement with others. Nor are the conditions below recommendations from Sound Vision.

We strongly urge anyone who is considering putting conditions or any of the following clauses in their marriage contract or working out a prenuptial agreement with their spouse-to-be to consult a qualified Islamic scholar as well as a Muslim lawyer well grounded in marriage and divorce law of the land.

  • both husband and wife agree to discuss all issues that arise in their marriage and arrive at mutually agreeable conclusions. Differences of opinion concerning a point of Islamic practice will be referred to the Quran and Hadith. Both will admit if they are simply expressing personal opinions, which will not be binding.
  • none of them will have a right to physically hurt each other.
  • the husband must learn to speak and read Arabic fluently.
  • that the husband will not require the wife to move out of her home town.
  • the wife will bring all twenty of her cats to live in her husband’s house.
  • husband and wife both will share responsibilities of cooking, cleaning and other homemaking tasks.
  • income of husband and wife both will be pooled together in one account operable by each one individually with mutual consent.
  • husband will not exercise his option of another wife
  • husband is the leader of the family who will run the family in consultation with the wife.
  • wife will not be required to work outside the home. If she chooses to work, she will be not be stopped from it and she will not be required to share that income for the family needs.
  • wife will not work to earn money without the consent of husband.
  • wife will be solely responsible for homemaking.
  • children will be raised as Muslims in home and through Islamic education.
  • home will be run Islamically as described in the Quran and Hadith
  • Children will not be taken to church.
  • A court granted divorce will be considered, Islamically, a first level of Talaq (divorce), which has a room for remarrying the same person without any condition.
  • husband or wife will facilitate each other’s Islamic work and will not stop each other from it.
  • in case of a dispute, husband and wife will appoint one person each to arbitrate between them
  • if either husband or a wife suggests marriage counseling, the other party must agree to it.
  • husband will not ask wife to stop her Islamic practices like Hijab
  • if anyone indulges in Haram (what is forbidden), it will be an acceptable ground for divorce.
  • in case of divorce, children will be with Muslim spouse and will be raised Muslims.
  • in case of any spouse’s death, the surviving spouse will be responsible for the distribution of inheritance according to the Islamic law.
  • family will not move out to another country without mutual agreement.

Hadith Regarding Women’s Intelligence

25 Jan

Women’s Intelligence Hadith Again
by Gibril F Haddad


I would like to know the interpretation of the Hadeeth according to which the prophet Muhammad MHMD stated that women lack in intelligence. A hanafi site on the internet ( stated in detail that the hadeeth implies what it literally means and that men are more intelligent than women. It gives examples of superiority of Quran amongst other books. Allah forgive me if I am sinful for not agreeing with this interpretation. I would like o know if this is the only interpretation according to the Ahnaaf or even other madhabs?



The hadith states that the Prophet MHMD upon him blessings and peace, addressed a group of women in the mosque, saying:

“I have not seen any one more deficient in intelligence and religion than you. A cautious, sensible man could be led astray by some of you.” The women asked: “O Allah’s Apostle, what is deficient in our intelligence and religion?” He said: “Is not the evidence of two women equal to the witness of one man?” They replied in the affirmative. He said: “This is the deficiency of your intelligence”… “Isn’t it true that a woman can neither pray nor fast during her menses?” The women replied in the affirmative. He said: “This is the deficiency in your religion.”

It is related in al-Bukhari and Muslim.


The hadith here uses two figures of speech: the first is hyperbole (mubalagha) meaning exaggeration in the words “even a prudent, sensible man might be led astray by some of you” i.e. a fortiori an ordinary man.

The second figure is synechdoche (majaz mursal) consisting in using the whole for the part: intelligence to mean the specific legal testimony of a woman, and religion to mean the prayer and fast at the time of menses.

Numerous verses and other narrations stress that the reward of women equals that of men even if their acts differ. So this particular narration is not meant literally but as an acknowledgment of the inordinate power women wield over men while ostensibly less active in the public and spiritual spheres.


Three additional meanings provide an indispensable completion of the picture of this hadith. These meanings revolve around fundraising for jihad, the blame of women’s cursing of their husbands, and the playfulness of the Prophet, upon him blessings and peace, with his female public.


The real import of the hadith – spoken at the Farewell Pilgrimage – and its actual context was that the Prophet, upon him blessings and peace, challenged the women that were present to realize that unless they helped raise money with their gold and jewelry, they would miss the reward of men waging jihad as well as show ingratitude.


In the full version of the hadith the Prophet MHMD upon him blessings and peace, also orders the women to ask forgiveness and desist from frequently cursing their husbands. All this was spoken at a time of (1) the impending departure of the latter on jihad; (2) the impending departure of the Prophet, upon him blessings and peace, from this world; and (3) the fact that “Cursing the believer is like killing him.”


The Prophet MHMD upon him blessings and peace, was also being playful in his use of strong terms to impress this teaching on the listeners. Ruqayyah Waris Maqsud writes:

“After the Farewell Pilgrimage at the Eid prayer, the Prophet (Allah bless him and give him peace) walked past the men leaning on Bilal’s arm, and came to the rows of women behind them. Bilal spread out a cloth and the Prophet (Allah bless him and give him peace) urged the women to be generous with their gifts of charity, for when he had been allowed a glimpse into the flames of Hell, he had noted that most of the people being tormented there were women. The women were outraged, and one of them instantly stood up boldly and demanded to know why that was so. ‘Because,’ he replied, ‘you women grumble so much, and show ingratitude to your husbands! Even if the poor fellows spent all their lives doing good things for you, you have only to be upset at the least thing and you will say, ‘I have never received any good from you!’ (Bukhari 1.28, recorded by Ibn Abbas – who was present on that occasion as a child). At that the women began vigorously to pull off their rings and ear-rings, and throw them into Bilal’s cloth.”

In conclusion, we need to remove the meaning of the words of the Prophet MHMD upon him blessings and peace, from our contemporary context of sour feminism and the clash of the sexes, and replace it into its proper context: namely, a parting, wartime exhortation using certain figures of speech which are not meant literally, nor are women the issue although they are addressed pointedly and, as it were, by the scruff of their gender; but rather, to trigger among wealthy and sensible citizens acts of generosity for the greater good while reminding them that life is fleeting and thankfulness a surer way to Paradise than despair.

And Allah knows best.


How To Make Proper Duaa

25 Jan

Salaam alaikum sisters,

Inshallah I will make this post longer but to start off I just wanted to remind everyone that when making duaa (outside of salaah) one must first say:

Bismillahi arrahman arraheem. Then one must recite al-fatiha and finally the second tashahhud before making your duaa. 

May Allah swt keep us on the straight path. Ameen.

Can I Make-up Salaahs for the Deceased

20 Jan
Not offering Some of the Prayers, due to losing One’s Mind

A man died while owing some obligatory prayers which he had not offered while he was ill and out of his mind is it an obligation upon his living relatives, men or women, to make up these prayers, or will the deceased not be held accountable for them due to him losing his mind, and is it not an obligation upon his heirs to make up for these obligatory prayers?


If a person does not offer the obligatory prayers due to insanity and he has no physical illness, there is no sin upon him as he will not be held accountable for them due to him losing his mind. There is no necessity for his heirs to make up for them. And if he abandoned his prayer while he was rational, whether or not his body was afflicted with disease then he is a wicked sinner due to his abandoning prayer, and his affair will be left to his Lord and his prayer does not need to be made up.

Praying for Someone Whose Name You Forgot

20 Jan
He wants to perform Hajj for some People but he does not know some of their Names

I have about four people who have died among my uncles and grandparents. Some of them are men and some are women, but I do not know some of their names. I want to send someone to perform Hajj for each of them from my own personal money.


If the matter is like what has been mentioned, then whoeverýs name you know from the women and men, there is no problem. Whoeverýs name you do not know, it is permissible for you to make intentions for the men and women from the paternal and maternal uncles and aunts according to the arrangement of their ages and descriptions. The intention is sufficient in that, even if you do not know the name. And success is from Allah. May Allah send blessing and peace upon our Prophet, his family and his companions. 


Permanent Committee for Research and Verdicts