Can a wife prevent her husband from taking more wives?
polygyny in Islam
Shaykh Albaani:
This is a much needed admonition to the muslimaat upon the sunnah, and may Allaah grant both men and women the akhlaaq (manners) to deal with such situations.  shaykh al-albaani (rahimahullaah) says:
“Of course, I believe that that is not allowed for (the woman) (to come between her husband and polygyny) because of two reasons:
The first (reason) is that she is hindering (her husband) from the path of Allaah, and other (reason) is that she is opposing the command of her husband. Because you know…that the obedience of a woman to her husband is obligatory the way the matter is with regard to the obedience of an individual from the individual members of a nation toward the Muslim ruler, with an obedience which I don’t say is blind but rather a complete obedience, except what is made an exception in the islamic legislation, which is (obeying someone) in disobedience to Allaah. And from this results islamically legislated rulings which (state) that if the Muslim ruler commands that which is fundamentally allowed, this command becomes obligatory for the one who is commanded with it to carry it out, because it is the command of the ruler. Exactly likewise is the command with respect to the husband with his wife.
So if the husband commands his wife with some command while that command is allowed in the foundation of the islamic legislation and while the woman is able to carry it out, then it is obligatory upon her to obey him. And if she does not obey him, then she has disobeyed Allaah and His Messenger [sallAllaahu 'alayhi wa sallam].
So, concerning that which the woman undertakes of using hindrances that come between her husband and that which he wants to attain from what Allaah, the Mighty and Majestic, has allowed, let alone if the allowed (matter) is that which is desirable (and) permissible, then no doubt she will be disobedient twice over.
The first time is that which preceded when I mentioned that indeed she is cutting off the path (of Allaah); and the other matter is that she is opposing her husband in a command that she has no right to oppose while she is able (to obey his command) and while he is not commanding or not wanting to do (an act of) disobedience to Allaah.”

Source : Asaheeha Translations
“PS : Webster’s New World Dictionary defines Polygamy as “the practice of having two or more wives or husbands at the same time.”  Since Muslim women are not allowed to have two or more husbands at the same time, let’s find a better word:  Polygyny.  The same dictionary defines polygyny as “a practice of having two or more wives at the same time.” Polyandry (Greek: poly- many, andros- man) refers to a form of marriage in which a woman has two or more husbands at the same time.”

Source
Original Source

Wearing Gold Jewelry

image_thumb2
Source: Fatwa Online: Gold Jewelry: Ruling concerning circular shaped gold jewelry
Question:
What is the ruling concerning circular shaped gold jewellery?
Response:
It is permissible for women to wear either circular shaped or  non-circular shaped gold jewellery. This is based on the general meaning of the verse, {[Do they then like for Allaah] a creature who is brought up in adornments [wearing silk and gold ornaments, i.e., women] and in dispute cannot make herself clear?}, [al-Zukhruf 18]. Allaah has mentioned that wearing jewellery is a characteristic of women. This is general and covers gold as well as other jewellery. Furthermore, Ahmad, Abu Daawood and an-Nasaa.ee record with a good chain from the Leader of the Faithful 'Alee ibn Abu Taalib that the Prophet (sal-Allaahu `alayhe wa sallam) took silk in his right hand and gold in his left and then said, ((These two are forbidden for the males of my Nation.)), In the narration  by Ibn Maajah, it ends, ((And permissible for its women.)) Also, Ahmad, an-Nasaa.ee, at-Tirmidhee-- who said it is saheeh-- Abu Daawood, al-Haakim-- who also called it saheeh-- at-Tabaraanee and Ibn Hazm- who again said it is saheeh-- all record from Abu Moosaa al-Ash'aree that the Prophet (sal-Allaahu `alayhe wa sallam) said, ((Gold and silk have been made permissible for the females of my Nation and forbidden for its males.))
Shaykh Ibn Baaz
Fataawa al-Mar.ah

  • History of the Anklet
  • Fatawa regarding wearing anklets

History of the Anklet


History of the Anklet
From the ancient Sumerians in Mesopotamia over 4000 years ago came the first evidence of the use of ankle bracelets.  Based on study of this civilization, it is believed that the jewelry of the wife signaled the wealth of her husband, much as jewelry can show the wealth of a women or her family today.
History of the Anklet from EHow

Fatawa regarding Anklets

imageRuling concerning wearing anklets 
Question: What is the ruling concerning wearing anklets in front of one's husband only?
Response: There is no harm in wearing such in front of one's husband, women and mahram men. That is because it is a type of jewellery that a woman wears on her legs.
Shaykh Ibn Baaz
Fataawa al-Mar.ah
http://www.fatwa-online.com/

  • Fatawa
image


Fatawa regarding cutting the hair

http://www.fatwa-online.com/


Ruling concerning a woman cutting her hair

Question: I hope you will help me concerning cutting my hair from the front of it in a certain style wherein the hair sometimes falls down over the eyebrows of a Muslim woman. Is this allowed or not? May Allaah reward you.
Response: I do not know of anything [wrong] in cutting a woman's hair. It is not allowed to shave all of it off. You cannot shave off the hair of your head but you may shorten its length. I do not know of anything wrong with that. However, that should be done in a good way that is pleasing to you and your husband. You should agree upon how it is going to be done. Also, it should not be in imitation of the disbelieving women. If you leave it long, it makes it more difficult to wash it and tend to it. If it is long or thick and a women cuts it short or layers it, there is nothing wrong with that. Or she may cut part of it short to make herself more beautiful to herself and her husband. I do not know of anything wrong with that. However, one may not shave all of it off. This is not allowed except in the case of some disease or problem.
Shaykh Ibn Baaz
Fataawa al-Mar.ah

The ruling regarding cutting the hair from behind or cutting it in the Princess Diana style


Question: What is the ruling regarding cutting the hair from the back (of the head) such that it is above the shoulders whilst leaving the hair a little longer at the sides?
What is the ruling regarding cutting the hair according to the following styles:
i) Diana style – she is a well-known kaafirah (disbelieving woman);
ii) Lion style;
iii) Mouse style;
and likewise, these are (all) different styles; either by cutting the hair in a style similar to that of the lion, and the other is a style mentioned in the previous question?
Response: It is not permissible for a woman to cut her hair from the back whilst leaving the (hair on the) sides longer. This is because this consists of playing around with her hair which is from her beauty. Also, there exists therein resembling the disbelieving women (kaafiraat), and likewise cutting the hair in different styles as those of disbelieving women and animals, such as the Diana style – the disbelieving woman and (likewise) the animals, and also for that which exists therein of playing around with the woman’s hair which is from her beauty.
Shaykh Saalih ibn Fowzaan
al-Muntaqaa min Fataawa ash-Shaykh al-Fowzaan – Volume 3, Page 190;
Fataawa wa Ahkaam fee Sha'r an-Nisaa - Question 22, Page 29


Women shortening their hair out of necessity


Question: What is the ruling regarding (women) shortening their hair out of necessity such as in the United Kingdom where the women find washing their hair difficult due to the cold weather so because of this they shorten it.
Response: If the situation is as mentioned, then it is permissible for them to cut short their hair according to what their needs stipulate only. As for cutting short their hair out of resembling the disbelieving women (kaafiraat), then this is not permissible as the Prophet (sal-Allaahu `alayhe wa sallam) said:
((Whoever resembles a nation, then he is from them)).
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 5, Page 182, Question 2 of Fatwa No.2922;
Fataawa wa Ahkaam fee Sha'r an-Nisaa - Question 27, Page 32

The ruling regarding cutting the hair short to reduce falling out


Question: My wife complains of her hair falling out a lot and it was said to her to cut it short as this will reduce the falling out (of the hair). Is this permissible?
Response: If the situation is as mentioned, then it is permissible (to cut the hair short) since this will prevent further harm.
And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.
The Permanent Committee for Islaamic Research and Fataawa
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan
Member: Shaykh 'Abdullaah Ibn Qu'ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 5, Page 182, Question 1 of Fatwa No.6259;
Fataawa wa Ahkaam fee Sha'r an-Nisaa - Question 28, Page 33

imageHow to Choose a Toothbrush
When was the last time you actually put some thought in to selecting a toothbrush? People generally rest their decision making on the attractiveness of the color, design and the claims made by the manufacturers. The basic function of a toothbrush is to reach and efficiently clean most areas of the teeth.


Choosing a toothbrush: General tips
There are certain characteristics that you should look for in whatever toothbrush you choose, regardless of whether it is manual or powered.


The best toothbrush for children
When it comes to choosing the best toothbrush for your child, it's important to opt for one that your child will use properly and regularly. There are a variety of disposable and electric options available for children. And they come in a variety of colors and often feature children's favorite characters from classic stories and popular cartoons. Some varieties even play music to help your child know how long to brush.
To choose a good toothbrush for your child, try the following suggestions:
  • Make sure the toothbrush you select has an ADA Seal of Approval.
  • Pick a child-sized toothbrush with soft bristles.
  • If your children are old enough, have them help you pick out their toothbrushes. Getting your children involved in the process and excited about a new toothbrush may make tooth-brushing a more enjoyable task.

Brushing, Flossing

 

Teeth Care

The ADA recommends the following for good oral hygiene:   

  • Brush your teeth twice a day with an ADA-accepted fluoride toothpaste.
  • Replace your toothbrush every three or four months, or sooner if the bristles are frayed. A worn toothbrush won't do a good job of cleaning your teeth.
  • Clean between teeth daily with floss or an interdental cleaner. Tooth decay–causing bacteria still linger between teeth where toothbrush bristles can’t reach. This helps remove the sticky film on teeth called plaque and food particles from between the teeth and under the gum line. 
  • Eat a balanced diet and limit between-meal snacks.
  • Visit your dentist regularly for professional cleanings and oral exams

 

 

How Do I Brush My Teeth?

 

  • image_thumb3Proper tooth brushing technique.Place your toothbrush at a 45-degree angle against the gums. 
  • Move the brush back and forth gently in short (tooth-wide) strokes.
  • Brush the outer tooth surfaces, the inner tooth surfaces, and the chewing surfaces of the teeth.
  • Use the "toe" of the brush to clean the inside surfaces of the front teeth, using a gentle up-and-down stroke.
  • Brush your tongue to remove bacteria and freshen your breath.

     

     

    How Do I Floss My Teeth?

    • Break off about 18 inches of floss and wind most of it around one of your middle fingers. Wind the remaining floss around the same finger of the opposite hand. This finger will take up the floss as it becomes dirty. Hold the floss tightly between your thumbs and forefingers. 
    • Guide the floss between your teeth using a gentle rubbing motion. Never snap the floss into the gums.
    • When the floss reaches the gum line, curve it into a C shape against one tooth. Gently slide it into the space between the gum and the tooth.  
    • Hold the floss tightly against the tooth. Gently rub the side of the tooth, moving the floss away from the gum with up and down motions.
    • Repeat this method on the rest of your teeth.
    • Don't forget the back side of your last tooth.  

     

    People who have difficulty handling dental floss may prefer to use another kind of interdental cleaner. These aids include special brushes, picks or sticks. If you use interdental cleaners, ask your dentist about how to use them properly, to avoid injuring your gums.

  •  

    More Resources

    Cavity Free Kids  - Poster of tips


    Fatwa: Women wearing makeup image_thumb

    (Taken from http://www.abdurrahman.org/)
    source: silsilat ul-hudaa wa nnoor - the series of guidance and light - tape no. 697
    maa shaa Allaah this is truly a much needed clarification of the ruling on makeup, about which many are unaware. shaykh al-albaani (rahimahullaah) advises both women and men in this regard.
    ~
    "It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbelievers, the makeup of the rebellious and disobedient (to Allaah). You did not know a thing about the adornment of women called by a name that Allaah did not send down an authority for, 'makeup' - this is a language that we don't know, not us nor your fathers from before. Rather, it is only a word...expressing an adornment for rebellious and disobedient women, the rebellious and disobedient women of Europe, and our women unfortunately imitate - except those from them whom Allaah protects - decorating with this adornment that is affecting the islamic society, namely makeup. So it is not permissible for the woman. And this truth is from the strange ironies, in the road we see a woman wearing hijaab...[with] a khimaar...covering her hair and covering her neck etc., but [she is wearing] blush (a power used to redden the cheeks). This [wearing the hijaab] is against this [wearing makeup]' two contradictory, conflicting  matters, they do not go together. What is the reason [for this type of occurrence]? It is one of two things, either ignorance and heedlessness of the islamically legislated ruling or it is from the women's following of the temptations of the shaytaan.
    Therefore, we remind firstly the women who are afflicted with this make-up. Then secondly, we remind the guardians of the women, from a father or a husband or a brother, as (the Prophet) ('alayhi ssalaat wa ssalaam) said: 'Everyone of you is a shepherd, and everyone of you is responsible for his flock. So a man is a shepherd, and he is responsible for his flock-' to the end of the hadeeth... So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men. And you are supposed to, O man, O father, O brother, to be very jealous. Why? Because the Prophet (sallAllaahu 'alayhi wa aalihi wa sallam) said: 'A duyyooth will not enter Jannah.' Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously."

     

    Eyebrows (Shortening/Removing)image_thumb[2]

    Question:
    (1) What is the ruling concerning shortening extra eyebrow hairs?
    Response:
    (1) It is not allowed to remove or shorten eyebrow hairs. It is confirmed that the Prophet (sal-Allaahu `alayhe wa sallam) cursed the one who has them removed and the one who removed them. The scholars have stated that the Hadeeth is in reference to those who remove eyebrow hairs.
    Shaykh Ibn Baaz
    Fataawa al-Mar.ah
    via http://www.fatwa-online.com/

     

    Is it permissible?

     


    image_thumb[1]Question: What is the ruling regarding wearing coloured contact lenses with the justification (for doing so) being for beautification and following the latest trend (fashion), keeping in mind that their price is no less than 700 (Saudi) Riyals (approximately £120)?
    Response: There is no harm in wearing contact lenses due to necessity; As for other than that, then it is better to leave doing so especially if they are expensive, since this equates to being excessive in (spending one’s wealth) which is prohibited, in addition to that which exists therein of deceit and covering up the reality because they make the eyes appear in other than their natural state without there being a (Islaamically justifiable) need for that.
    Shaykh Ibn Fowzaan
    al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan - Volume 3, Page 317, Fatwa No.468
    http://www.fatwa-online.com/,

     

     

    8 Things You Didn’t Know about Toothpaste
    Read and make a poster highlighting what you learned.

     Choosing a toothpaste
    This page:
    • Ahadith regarding Miswak
    • Miswak: Facts/benefits/use


    image_thumb2

    Ahadith

    Bukhari :: Book 2 :: Volume 13 :: Hadith 12
    Narrated Abu Huraira:
    Allah's Apostle said, "If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Siwak for every prayer."
    Muslim :: Book 4 : Hadith 1841
    'Abd al-Rahman son of Abd Sa'id al-Khudri reported on the authority of his father that the Messenger of Allah (may peace be upon him) said: Bathing on Friday for every adult, using of Miswak and applying some perfume, that is available-these are essential.
    Bukhari :: Book 2 :: Volume 21 :: Hadith 237
    Narrated Hudhaifa :
    Whenever the Prophet got up for Tahajjud prayer he used to clean his mouth (and teeth) with Siwak.
    Bukhari :: Book 2 :: Volume 13 :: Hadith 13
    Narrated Anas:
    Allah's Apostle I said, "I have told you repeatedly to (use) the Siwak. (The Prophet put emphasis on the use of the Siwak.)
    Bukhari :: Book 1 :: Volume 4 :: Hadith 246
    Narrated Hudhaifa:
    Whenever the Prophet got up at night, he used to clean his mouth with Siwak.

    Miswak Facts/Benefits

    Miswak beneficial for dental health, study finds
    A group of dentists at King Saud University in the Saudi Arabia have studied the medicinal properties of the miswak, or teeth cleaning sticks, commonly used in Arab and Asian countries, and have concluded that the beneficial effects of the miswak for oral hygiene and dental health are equal to, if not greater than, those of a toothbrush and toothpaste

    Forget About Your Toothbrush! Try Miswak
    Benefits of miswak, scientific studies, how to use

    This Page:
    • Fatwa
      No limit to what may be seen of the spouse’s body
      Ruling concerning staying with a husband who does not pray
      Dealing with a troublesome husband
      • Books, Treatises, Articles
      • Ahadith regarding marriage


      Fatwa

      • No limit to what may be seen

      Question: Is it allowed for a woman to look at all of the parts of her husband's body or for him to look at all of her with the intention of enjoying what is permissible?
      Response: It is allowed for a woman to look at any part of her husband's body and it is allowed for a man to look at all of his wife's body without any exception. This is based on the Qur.aanic verse:
      {And those who guard their private parts except from their wives or slaves, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors}, [Soorah al-Mu.minoon, Aayah 5-7].
      Shaykh Ibn 'Uthaymeen
      Fataawa al-Mar.ah
      http://www.fatwa-online.com/

      • Ruling concerning remaining with a husband who does not pray

      Question: My husband is heedless with respect to his religion. He does not fast Ramadhaan or pray. In fact, he keeps me from doing any type of good. Now, he has started to have doubts about me to the point that he has left his job so he can stay home and watch me. What shall I do?
      Response: It is not allowed to remain with such a husband. By his not praying, he has become a disbeliever. And it is not allowed for a Muslim woman to remain with a disbeliever. Allaah has said:
      {If you know them [the women] to be true believers, send them not back to the disbelievers. They are not lawful [wives] for the disbelievers nor are the disbelievers lawful [husbands] for them}, [Soorah al-Mumtahana, Aayah 10].
      The marriage between you and him is annulled. There is no marriage between the two of you unless Allaah guides him, he repents and returns to Islaam. Then you will remain his wife. As for the husband, his behavior is very wrong. In my opinion, it is a kind of illness. It is the illness of doubt, suspicion and whisperings that some people are exposed to with respect to their worship and dealings with others. The only thing that can remove that sickness is the remembrance of Allaah, turning to Him and putting one's complete trust in His decree.
      The important point, with respect to you and him, is that you must separate from that husband and not remain with him. This is because he is a disbeliever while you are a believer. As for the husband, we advise him to return to his religion and to seek refuge in Allaah from the accursed Satan. He should also be very keen on beneficial words of remembrance that will repel these whisperings from his heart.
      We ask Allaah to benefit him. Allaah knows best.
      Shaykh Ibn 'Uthaymeen
      Fataawa al-Mar.ah
      http://www.fatwa-online.com/


      Books/Treatises/Articles

      The Etiquettes of Marriage and Wedding  - Shaykh Albaanee (PDF)

       

      Ahadith Regarding Marriage

      This Page:
      • Articles/Books/Treatises
      • Fatawaa
       image

      Articles/Books/Treatises

      Polygyny is the Sunnah,
      2 page PDF treatise by Shaykh Bin Baaz (rahimuhullah)

      The Foundation of Marriage is Polygyny
      2 page PDF treatise by Shaykh bin Baaz (rahimuhullah)

       

      Fatawa

      • There is no contradiction in the verses regarding polygamy

      Question : Concerning polygyny, it is stated in the Qur'aan, "If you fear that you will not be able to deal justly [with more then one wife], than [marry] only one" (an-Nisaa: 3). However, in another place, it states, "You will never be able to do perfect justice between your wives even if it is your ardent desire" (an-Nisaa: 129). In the first verse, the condition of being just among the wives is stated while in the second it makes it clear that the condition of justice could never be met. Does this mean that the first verse is abrogated and that it is not allowed to many more than one woman since the condition of justice cannot be fulfilled? Benefit us, may Allaah reward you.
      Response : There is no contradiction between the two verses. There is also no abrogation by one verse of the other. The justice that is mentioned in the first verse is the justice within one's ability, which is related to being fair in division of time and in maintenance. As for being just with respect to love and sexual relations, this is not within one's ability. This is what is being referred to in the verse, "You will never be able to do perfect justice between your wives even if it is your ardent desire" (an-Nisaa: 129). In a Hadeeth about the Prophet (sallallaahu 'alaihi wa sallam) 'Aa'ishah stated, "The Messenger of Allaah sallallaahu 'alaihi wa sallam) used to divide his time between his wives and he was fair. He used to say, 'O Allaah, that is my division with respect to what I have control over. Do not blame me for what You control and over which I have no control."' This was recorded by Abu Daawood, at-Tirmidhee, al-Nasai, ibn Majah. It was graded Saheeh by ibn Hibban and al-Haakim.
      Shaykh Ibn Baaz (rahimahullah)
      Source: AbdurRahman.org

      • Concerning polygamy

      Question : Some people say that marrying more than one wife is not allowed unless a person has orphans under his care and he fears that he will not do justice between them. Then he may marry their mother or one of her daughters. For evidence, they quote the verse, "And if you fear that you shall not be able to deal justly with the orphan-girls, then marry women of your choice, two, three or four..." (an-Nisaa. 3).
      Response : This statement is false. The meaning of the verse is that if a person has under his care an orphan and he fears that he will not give her the proper amount of dower, then he should marry other women, for there are many women and Allaah will not make things difficult for him. The verse points to the legality of marrying two, three or four wives. This is allowed because it leads to more chastity, lowering of eyesight and guarding of the private parts. Furthermore, that is a cause for more children and the chastity of more women, as well as them being treated properly and cared for.
      There is no doubt that the woman who has one-half of a husband or one-third or one-fourth is better off than the one who has no husband at all. However, one must meet the condition of justice among the wives and the ability to take care of and tend to the wives. If a person fears that he will not do justice, then he may only many one wife in addition to having slaves. The practice of the Prophet (sallallaahu 'alaihi wa sallam) indicates and stresses that. When he died, he had nine wives. And Allaah says about him, "Indeed in the Messenger of Allaah you have a good example to follow" (al-Ahzaab 21).
      The Prophet (sallallaahu 'alaihi wa sallam) made it clear to his Nation that it was allowed for him to have more than four wives. Therefore, following his example on this point would mean taking four wives or less. Beyond four wives is something that is specific for the Prophet (sallallaahu 'alaihi wa sallam) only.
      Shaykh Ibn Baaz (rahimahullah)
      Source: AbdurRahman.org


      • There is no contradiction in the verses regarding polygamy

      Question : Concerning polygyny, it is stated in the Qur'aan, "If you fear that you will not be able to deal justly [with more then one wife], than [marry] only one" (an-Nisaa: 3). However, in another place, it states, "You will never be able to do perfect justice between your wives even if it is your ardent desire" (an-Nisaa: 129). In the first verse, the condition of being just among the wives is stated while in the second it makes it clear that the condition of justice could never be met. Does this mean that the first verse is abrogated and that it is not allowed to many more than one woman since the condition of justice cannot be fulfilled? Benefit us, may Allaah reward you.
      Response : There is no contradiction between the two verses. There is also no abrogation by one verse of the other. The justice that is mentioned in the first verse is the justice within one's ability, which is related to being fair in division of time and in maintenance. As for being just with respect to love and sexual relations, this is not within one's ability. This is what is being referred to in the verse, "You will never be able to do perfect justice between your wives even if it is your ardent desire" (an-Nisaa: 129). In a Hadeeth about the Prophet (sallallaahu 'alaihi wa sallam) 'Aa'ishah stated, "The Messenger of Allaah sallallaahu 'alaihi wa sallam) used to divide his time between his wives and he was fair. He used to say, 'O Allaah, that is my division with respect to what I have control over. Do not blame me for what You control and over which I have no control."' This was recorded by Abu Daawood, at-Tirmidhee, al-Nasai, ibn Majah. It was graded Saheeh by ibn Hibban and al-Haakim.
      Shaykh Ibn Baaz (rahimahullah)

       

      • Concerning polygamy

      Question : Some people say that marrying more than one wife is not allowed unless a person has orphans under his care and he fears that he will not do justice between them. Then he may marry their mother or one of her daughters. For evidence, they quote the verse, "And if you fear that you shall not be able to deal justly with the orphan-girls, then marry women of your choice, two, three or four..." (an-Nisaa. 3).
      Response : This statement is false. The meaning of the verse is that if a person has under his care an orphan and he fears that he will not give her the proper amount of dower, then he should marry other women, for there are many women and Allaah will not make things difficult for him. The verse points to the legality of marrying two, three or four wives. This is allowed because it leads to more chastity, lowering of eyesight and guarding of the private parts. Furthermore, that is a cause for more children and the chastity of more women, as well as them being treated properly and cared for.
      There is no doubt that the woman who has one-half of a husband or one-third or one-fourth is better off than the one who has no husband at all. However, one must meet the condition of justice among the wives and the ability to take care of and tend to the wives. If a person fears that he will not do justice, then he may only many one wife in addition to having slaves. The practice of the Prophet (sallallaahu 'alaihi wa sallam) indicates and stresses that. When he died, he had nine wives. And Allaah says about him, "Indeed in the Messenger of Allaah you have a good example to follow" (al-Ahzaab 21).
      The Prophet (sallallaahu 'alaihi wa sallam) made it clear to his Nation that it was allowed for him to have more than four wives. Therefore, following his example on this point would mean taking four wives or less. Beyond four wives is something that is specific for the Prophet (sallallaahu 'alaihi wa sallam) only.
      Shaykh Ibn Baaz (rahimahullah)

      "The best dowry is the most easy."
      [reported by 'Uqbah Ibn Aamir] [Abu Daawood, Ibn Maajah, it was authenticated by Imaam Al Haakim]

      This page:
      • Fatawaa
      • Books/Articles


      • Fatawaa

      Mahr (Dowry) should be a small amount and that people should not compete

      • Books/Articles

      Book of Marriage: Rules Regarding Mahr (PDF)
      image
      • THE MUTUAL AGREEMENT
      "A Woman is not married until she is consulted, and a virgin is not married until you have her permission." They said, "O messenger of Allaah! And how do obtain her permission? He(Sallallaahu Alay hi Wa Sallam) said: "If she is silent." (An taskuta)
      [reported by Abu Hurayrah (r)] [Bukhaaree, Muslim, Abu Daawood, and an-Nisaa'ee]
      Shaykh Al Albaanee reports it in Mukhtasar Saheeh Muslim no. 602
      He makes the takhreej of it in Irwaa Al Ghaleel no. 1727
      He declares it authentic in Saheeh Al Jaami' vol. 2, no. 7470
      • THE CONTRACT
      In It'haaf Al Karaam, I found the following:
      (1018) And from Mu'aawiyah ibn Hakeem from his father that he said, "I said, 'O Messenger of Allaah(Sallallaahu Alayhi Wa Sallam), What is the right that one of our wives has over us?' So he said, 'Feed her when you eat, clothe her when you wear clothes, and do not strike her on the face, and do not revile her or make hijrah from her, except in the house.'
      [recorded by Ahmad, and Abu Daawood, and Nisaa'ee, and Ibn Maajah, and Bukhaaree with some parts of it being Mu'allaq, and it was authenticated by Ibn Hibbaan, and Imaam Al Haakim] Shaykh Mubaarakfooree also considers it to be Saheeh. It can be found on p. 304 of It'haaf Al Karaam.
      Source: AbdurRahman.org

       

      • THE WITNESSES


      "There is no marriage except with a Walee, and trustworthy witnesses." (Wa Shaahidee 'Adl)
      [reported by Umraan, and Aa'ishah(r)] [Bayhaqee]
      Shaykh Al Albaanee makes the takhreej of it in Irwaa Al Ghaleel no.'s 1839, 1858, 1860
      He declares it authentic in Saheeh Al Jaami' vol. 2, no. 7557
      b. "There is no marriage except with a Walee, and two witnesses."
      [reported by Abi Moosaa] [At-Tabaraani in Al Kabeer]
      Shaykh Al Albaanee makes the takhreej for it in Irwaa Al Ghaleel no. 1839, 1858.
      He declares it authentic in Saheeh Al Jaami' vol. 2, no. 7558.
      Source: AbdurRahman.org
      • Choosing a Husband
      • A suitor who does not perform prayer in congregation
      image

      • Choosing a husband

      Question: What are the most important considerations a young lady should make when choosing a husband? If she refuses someone simply for economic or worldly reasons, will that expose her to the punishment of Allaah?
      Response: The most important attributes that a woman must look for in selecting a husband are character and piety. Wealth and lineage are secondary considerations. The most important aspect is that the proposed groom be a person of piety and proper behavior. The person of proper behaviour and piety will not do his wife wrong. Either he will keep her in a way that is proper or he will leave her to go free in the best way.
      Furthermore, the person of religion and behavior may be a blessing for her and her children. She may learn manners and religion from him. If he does not have those characteristics, she should stay away from him, especially if he is one of those who is lax with respect to performing the prayers or if he is known to drink alcohol, may Allaah save us. As for those who never pray, they are disbelievers. Believing women are not permissible for them nor are they permissible for the believing women. The important point is that the woman should stress character and piety. If he is also of a noble lineage, that is to be preferred. This is due to the Messenger of Allaah's (sal-Allaahu `alayhe wa sallam) statement:
      ((If a person whose religion and character you approve of comes to you, then marry him)).
      However, if he is also suitable [in other ways, such as economics standing and so forth], that is better.
      Shaykh Ibn 'Uthaymeen
      Fataawa al-Mar.ah
      http://www.fatwa-online.com/


      • If someone is known not to perform the prayers in congregation, one should not marry him
      Question: A young man came to me asking for my sister's hand in marriage. I inquired about him and discovered that he does not perform the prayer in congregation. Therefore, we differed about whether or not we should allow this marriage to take place. My brother said: "Marry him for perhaps Allaah will guide him." However, my father refused. I want to know the Islaamic ruling concerning this matter.
      Response: If someone is known not to pray in congregation, then he should not be wedded to. This is because not praying in congregation is an open, public display of disobedience to Allaah. This is one of the characteristics of the people of hypocrisy and it is one of the steps that leads to abandoning the prayer in totality. And abandoning the prayer completely is a greater form of kufr [that takes one out of the fold of Islaam]. Allaah has stated:
      {Verily, the hypocrites seek to deceive Allaah, but it is He who deceives them. And when they stand to pray, they stand with laziness}, [Soorah an-Nisaa., Aayah 142].
      The Prophet (sal-Allaahu `alayhe wa sallam) said:
      ((The hardest prayers upon the hypocrites are the 'Ishaa. Prayers and the Fajr Prayers. If they knew what they had [of reward and blessings], they would come to them even if they had to crawl)). This was recorded by al-Bukhaaree and Muslim.
      In this regard, ibn Mas’ood said: "During our time, none would lag behind the prayer in congregation except for the hypocrite who was well-known for his hypocrisy." This was recorded by Muslim in his Saheeh. It is also confirmed that the Prophet (sal-Allaahu `alayhe wa sallam) said:
      ((The covenant between us and them is the prayer. Whoever abandons it has committed kufr (infidelity))). This was recorded by Ahmad and the compilers of the Sunan collections with a Saheeh chain.
      The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) also said:
      ((Between a man and disbelief and polytheism is the abandoning of the prayer)). This was recorded by Imam Muslim in his Saheeh.
      There is no doubt that abandoning the prayer in congregation is one of the means that leads to abandoning the prayer in its totality, as we mentioned earlier.
      We ask Allaah for guidance for all of us.
      Shaykh Ibn Baaz
      Fataawa al-Mar.ah
      http://www.fatwa-online.com/

       

       

      • The young lady is not to be forced to marry a man she does not want to marry

      Question: Is it allowed for a father to force his daughter to marry a specific man that she does not want to many?
      Response: Neither the father nor anyone other than the father may force a woman who is under his guardianship to marry a man that she does not want to many. In fact, her permission must be sought. The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:
      ((The non-virgin [without a husband] must not be married until she is consulted. A virgin must not be married until her permission is sought)).
      They said: "O Messenger of Allaah (sal-Allaahu `alayhe wa sallam) how is her permission given?" He said:
      ((By her being silent)).
      Another narration states:
      ((Her silence is her permission)).
      Yet a third narration states:
      ((A virgin's father seeks her permission and her permission is her remaining silent)).
      The father must seek her permission if she is nine years of age or above. Similarly, her other guardians may not marry her off except by her permission. This is obligatory upon all of them. If one is married without permission, then the marriage is not valid. This is because one of the conditions of the marriage is that both partners accept the marriage. If she is married without her permission, by threat or coercion, then the marriage is not valid.
      The only exception is in the case of the father and his daughter who is less than nine years of age. There is no harm if he gets her married while she is less than nine years old, according to the correct opinion. This is based on the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) marrying ‘Aa.ishah without her consent when she was less than nine years old, as is stated in authentic hadeeth. However, if she is nine years old or more, she cannot be married, even by her father, except with her consent.
      The husband should not approach the woman if he knows that she does not want him, even if the father approves of it. He must fear Allaah and not approach any wife that did not want him even if her father claims that he did not coerce her. He must avoid what Allaah has forbidden for him. This is because the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) ordered that her permission must be sought. We also advise the woman to fear Allaah and to accept the man if her father finds that he is suitable to marry her, as long as the prospective groom is good in his religion and character. This is true even if the one who is doing the marrying is not the girl's father [but her legal guardian]. We make this advice because there is lots of good and lot of benefits in marriage.
      Also, there are lots of hazards in living as a maiden. I advise all young ladies to accept those men who come to them if they are qualified. They should not use schooling, teaching or other causes as an excuse to avoid marriage.
      Shaykh Ibn Baaz
      Fataawa al-Mar.ah

      http://www.fatwa-online.com/


      This section:
      • Looking at other than the face and hands of the woman
      • Exchanging Photographs?
      • Parents refuse a suitable man for marriage
      • Relations before marriage
      • Is it permissible to talk to one’s fiance over the phone (or visit)?


      Looking at other than the face and hands of the woman he wishes to propose to


      Question: Is it permissible for a man to look at other than the face and hands of the woman he wishes to propose to, such as looking at her hair and her neck?
      Response: That which is apparent to me, and Allaah knows best, is that this is permissible without a previous agreement. He (sal-Allaahu `alayhe wa sallam) said that which means:
      ((If anyone’s heart settles on proposing to a woman, then he can look at that which will lead him to marry her)), [Translators note: This is the hadeeth of Jaabir ibn ‘Abdillaah (radhi-yallaahu 'anhu) who said: The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:
      ((If any of you has proposed to a woman, and if he is able to look at that which will lead him to marry her, then he should do so))]
      As regards a previous agreement, then it is not permissible to look at more than the face and hands.
      Shaykh al-Albaanee
      Fataawa Muhimmah li-Nisaa. al-Ummah – Page 138
       http://www.fatwa-online.com/



      Exchanging Photographs

      Exchanging photographs (for the purpose of marriage) via the internet

      Question: Is it permissible for a woman to send a photograph of herself via the internet to a man looking to get married, but who lives far away, so he can see her (what she looks like) and decide whether he wishes to marry her or not?
      Response: I am not of this opinion.
      Firstly: Since it is possible that someone other than the person intended could see the photograph;
      Secondly: Because the photograph does not portray the complete truth (reality). So how many photographs has a person seen, and when he sees the one photographed, finds him completely different (in appearance);
      Thirdly: It is possible this photograph may remain with this man, even after he excuses himself from proposing to her, however, it remains with him and he may cause mischief with it, and Allaah is the Most Knowledgeable.
      Shaykh Ibn ‘Uthaymeen
      Fataawa Mu'aasirah - Page 77
      al-Mowsoo'ah – 2027
      http://www.fatwa-online.com/


      A religious young man proposed to me but my mother refused

      Question: I am seeking a solution to my problem. I am twenty-four years old. A young man proposed to me. He has finished college. He is from a religious family. After my father agreed to him, he asked me to come to see him. I saw him and was pleased with him and he was pleased with me. [We saw each other] because our pure religion has stated that I should see him and he should see me.
      However, when my mother came to realize that he was from a religious family, she became harsh against him and my father. She swore that such a marriage would never take place in anyway. My father desperately tried to persuade her, but to no avail. Do I have the right to seek the Law to intervene in this matter?
      Response: If the matter is as you have mentioned in your question, then your mother has no right to make any objection. Indeed, such a stance is forbidden. You are not obliged to obey your mother in matter. This is because the Prophet (sal-Allaahu `alayhe wa sallam) said:
      ((Obedience is in what is good and right)).
      Rejecting a suitable proposal is not from what is good and right. In fact, it has been narrated that the Prophet (sal-Allaahu `alayhe wa sallam) said:
      ((If one whose religion and character pleases you proposes to you, you should marry him. If you do not do so, there will be tribulations in the land and great evil)).
      If you have need to take your matter to a court of law, you would not be wrong in doing so.
      Shaykh Ibn Baaz
      Fataawa al-Mar.ah

      http://www.fatwa-online.com/

      Relations before marriage

      Question: What is the view of the religion concerning [pre-marital] relations?
      Response: If the questioner means by "before marriage," before consummation of the marriage but after the contract, the there is no harm in such relations since she is his wife by virtue of the contract, even though they have not decorously consummate the marriage. However, if it is before the marriage, such as during the period of engagement or otherwise, such contact is forbidden and impermissible. It is not allowed for a man to enjoy a nor related woman's company, either by speech, look or private company.
      It is confirmed that the Prophet (sal-Allaahu `alayhe wa sallam) said:
      ((A man cannot be alone with a woman except in the presence of [one of her] mahram. And a woman cannot travel except with a mahram)).
      In sum, if that contact or association is after the marriage contract, there is no harm in it. If it is before the marriage ceremony, even if it is after proposal and acceptance, it is not allowed. Such behavior is forbidden for him since the woman is a non-relative and non-wife until they conclude the marriage contract.
      Shaykh Ibn 'Uthaymeen
      Fataawa al-Mar.ah
      http://www.fatwa-online.com/


      Is it permissible to talk to one's fiance over the phone? (PDF)

      This section:
      • Appropriate age for marriage
      • A young woman waiting to finish her studies before marriage
      • More on not delaying marriage (Marriage comes first)

       

      • The appropriate age for marriage

      • Question: What is the appropriate age for men and women to marry? Some of the young ladies of today do not accept to be married to men older than them and also some of the men do not get married from anyone older than them either. We hope for a response, may Allaah reward you.
      • Response: I advise the young ladies not to refuse a man because of his older age. Even if he be ten, twenty or thirty years older, this is not a valid excuse.
      • The Prophet (sal-Allaahu `alayhe wa sallam) married ‘Aa.ishah when he was fifty-three years old and she was nine years old. Older age is not harmful. There is no problem if the woman is older than the man and there is no problem if the man is older than the woman.
      • The Prophet (sal-Allaahu `alayhe wa sallam) married Khadijah when she was forty years old and he was twenty-five years old, before he received his first revelation. That is, she was fifteen years older than him (may Allaah be pleased with her). And ‘Aa.ishah was married when she was a young lady of six or seven years and the Prophet (sal-Allaahu `alayhe wa sallam) consummated the marriage when she was nine years old and he was fifty-three years old.
      • Many of those who talk on the radio or television and speak against having disparaging ages between husband and wife are wrong. It is not permissible for them to say such things. Instead, what must be done, is the woman must look at the prospective husband and, if he be pious and appropriate, she must agree to him even if he is older than her. Similarly, the man must try to marry a woman who is pious and virtuous, even if she is older than him, especially if she is still less than mid life. In any case, age should not be taken as an excuse. It should also not be considered a shortcoming, as long as the man is pious or the woman is pious.
      • May Allaah make the affairs good for everyone.
      • Shaykh Ibn Baaz
        Fataawa al-Mar.ah
      • http://www.fatwa-online.com/


      • Ruling concerning a young lady who refuses marriage in order to finish her studies

      Question: A common practice today is for a young lady or her father to refuse one who proposes in order for the woman to finish her high school, college or study of certain years. What is the ruling concerning that? What is your advice to those who do such, given that many times the woman reaches the age of thirty or more without getting married?
      Response: This practice goes against what the Prophet (sal-Allaahu `alayhe wa sallam) commanded. The Prophet (sal-Allaahu `alayhe wa sallam) said:
      ((If one whose religion and character pleases you comes to you [for proposal], then marry him)).
      The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) also said:
      ((O youth, whoever of you has the means to get married should get married for it lowers the gaze and protects the chastity)).
      By preventing marriage, one loses out on the benefits of marriage. I advise my brother Muslims who are the guardians of women and my sister Muslims not to keep from marriage due to finishing school or teaching. In fact, the woman may put a condition upon her husband that she may remain studying until she finishes her studies or she remain teaching for a year or two, given that she does not become busy with her children. There is no harm in such an act.
      However, a matter which needs further consideration is where the woman is continuing her studies in an area that is not truly needed. In my view, when a woman finishes the elementary stages and has the ability to read and write, thereby being able to benefit from her knowledge through reading the Book of Allaah, its tafseer, the hadeeth of the Prophet (sal-Allaahu `alayhe wa sallam) and their explanation, that is all she really needs. Unless, of course, she is continuing her studies in an area that the people need, such as medicine and similar fields. This is also conditional that the study not involve aspects which are forbidden, such as mixing with men and so forth.
      Shaykh Ibn 'Uthaymeen
      Fataawa al-Mar.ah
      http://www.fatwa-online.com/

      • Marriage comes first

      Question: A common custom among the people nowadays is for a woman or her father to refuse a man's proposal so that she may finish high school, college or some specific amount of studying. What is the ruling concerning that? What is your advice for those who fall into that trap? Sometimes, the woman reaches the age of thirty or more and she has yet to get married!
      Response: My advice to all young men and young women is to get married quickly if the means to it are made possible for you. This is because the Prophet (sal-Allaahu `alayhe wa sallam) has said:
      ((O youthful people, if any of you have the means to, he should get married, as it lowers the eyesight and protects the private parts. Those who have not the ability to do so should fast, as it will be a shield for him)). This was recorded by al-Bukhaaree and Muslim.
      The Prophet (sal-Allaahu `alayhe wa sallam) also said:
      ((If one whose religion and character pleases you proposes to you, you should marry him. If you do not do so, them will be tribulations in the land and great evil)). This was recorded by at-Tirmidhee with a hasan chain.
      The Prophet (sal-Allaahu `alayhe wa sallam) also said:
      ((Marry the child-bearing, loving woman for I shall outnumber the peoples by you on the Day of Resurrection)). This was recorded by Ahmad and graded Saheeh by ibn Hibban.
      Therefore, there are many benefits to marriage which the Prophet (sal-Allaahu `alayhe wa sallam) alluded to, including lowering the gaze, protecting the private parts, increasing the numbers of the Muslim Nation and being saved from great evil and misfortune.
      May Allaah grant to all what is best for their religion and worldly lives. He is All-Hearing, Close.
      Shaykh Ibn Baaz
      Fataawa al-Mar.ah

      This section:
      • Fatawa
        • There is no marriage except with a walee
        • Role of the Walee


      • There is no marriage except with a Walee

      "There is no nikaah, except with a Walee." (Laa nikah illaa bi walee)
      [reported by Ibn Abbas (r)] [Ahmad, Abu Daawood, an-Nisaa'ee, At-Tirmidthi, it was authenticated by Imaam Al Haakim - this particular chain is from Abi Moosaa] [It comes from another authentic chain in Ibn Maajah from Ibn Abbaas (r)]
      Shaykh Al Albaanee makes the takhreej of it in Irwaa Al Ghaleel no. 1839
      He decalares it authentic in Saheeh Al Jaami' vol. 2, no. 7555
      NOTE: So both chains are authentic.
      b. "There is no marriage except with a Walee, and the Sultaan is the Walee for whomever there is no Walee."
      [reported by Aa'ishah(r)] [Ahmad, Ibn Maajah]
      Shaykh Al Albaanee declares it authentic in Saheeh Al Jaami' vol. 2, no. 7556.


      • Role of the Wali

      Question: What is the responsibility of the walee (guardian) of a young woman towards a man who has come forth to propose to his daughter?
      Response: It is obligatory upon the walee to select, for the one to whom he is a guardian over, a suitable pious man whose (practise of the) religion and trustworthiness he is pleased with, as he (sal-Allaahu `alayhe wa sallam) said:
      ((When someone with whose religion and character you are satisfied with asks for your daughter in marriage, accede to his request. If you do not do so, there will be temptation on Earth and extensive corruption)), transmitted by Ibn Maajah and at-Tirmidhee, who said the hadeeth is hasan-ghareeb.
      So it is obligatory upon the walee to fear Allaah in this regard, and honour the best interests of the one to whom he is a guardian over, and not his own interests; Certainly, he has been entrusted with the responsibility which Allaah has bestowed upon him, and he is not to require of the proposer (to the young woman) that which he is unable, such as requesting mahr above the common practice (rate).
      And with Allaah lies all success, and may Allaah send prayers and salutations upon our Prophet Muhammad and his family and his noble companions.
      The Permanent Committee for Islaamic Research and Fataawa, comprising -
      Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
      Member: Shaykh 'Abdul-'Azeez Aal ash-Shaykh;
      Member: Shaykh Bakar 'Abdullaah Abu Zayd
      Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Volume 18, Page 46-47, Fatwa No.20062, Question 3
      http://www.fatwa-online.com/

      mamababygirl4
      ‘Abd al-Malik (RA) said: “When ‘Awf ibn Muhallim al-Shaybani, one of the most highly respected leaders of the Arab nobility during the jahiliyyah, married his daughter Umm Iyas to al-Harith ibn ‘Amr al-Kindi, she was made ready to be taken to the groom, then her mother, Umamah came into her, to advise her and said:
      ‘O my daughter, if it were deemed unnecessary to give you this advice because of good manners and noble descent, then it would have been unnecessary for you, because you posses these qualities, but it will serve as a reminder to those who are forgetful, and will help those who are wise.
      ‘O my daughter, if a woman were able to do without a husband by virtue of her father’s wealth and her need for her father, then you of all people would be most able to do without a husband, but women were created for men just as men were created for them.
      ‘O my daughter, you are about to leave the home in which you grew up, where you first learned to walk, to go to a place you do not know, to a companion to whom you are unfamiliar. By marrying you, he has become a master over you, so be like a servant to him, and he will become like a servant to you.
      ‘Take from me ten qualities, which will be a provision and a reminder for you.
      ‘The first and second of them are: be content in his company, and listen to and obey him, for contentment brings peace of mind, and listening to and obeying one’s husband pleases Allah.
      ‘The third and fourth of them are: make sure that you smell good and look good; he should not see anything ugly in you, and he should not smell anything but a pleasant smell from you. Kohl is the best kind of beautification to be found, and water is better than the rarest perfume.
      ‘The fifth and sixth of them are: prepare his food on time, and keep quiet when he is asleep, for raging hunger is like a burning flame, and disturbing his sleep will make him angry.
      ‘The seventh and eighth of them are: take care of his servants (or employees) and children, and take care of his wealth, for taking care of his wealth shows that you appreciate him, and taking care of his children and servants shows good management.
      ‘The ninth and tenth of them are: never disclose any of his secrets, and never disobey any of his orders, for if you disclose any of his secrets you will never feel safe from his possible betrayal, and if you disobey him, his heart will be filled with hatred towards you.
      ‘Be careful, O my daughter, of showing joy in front of him when he is upset, and do not show sorrow in front of him when he is happy, because the former shows a lack of judgment whilst the latter will make him unhappy.
      ‘Show him as much honor and respect as you can, and agree with him as much as you can, so that he will enjoy your companionship and conversation.
      ‘Know, O my daughter, that you will not achieve what you would like to until you put his pleasure before your own, and his wishes before yours, in whatever you like and dislike. And may Allah choose what is best for you and protect you.”
      Taken from Jamharah Khutah al-‘Arab
      Reprinted from The Clear Sunnah

       

       

       

      Sahabiyyaat

      Great Women of Islam (treatise)

      Great Women of Islam (ebook, 267 pages)

      Khadeejah (radiAllahu anhaa)

      Asmaa Bint Abee Bakr (radiAllahu anhaa)


      Fatawa on this page:
      • Reciting Quraan while on Menses
      • Praying and the Menses

      image
      Is it permissible for a menstruating woman to recite the Qur.aan and books of supplications?
      Source: Fatwa Online
      Question: Is it allowed for a menstruating woman to read a book of supplications on the Day of ‘Arafah, given the fact that the book contains Qur.aanic verses?
      Response: There is no harm in a menstruating or post-partum bleeding woman reading the books of supplications that are written for the rites of the pilgrimage. In fact, there is nothing wrong with her reciting the Qur.aan according to the correct opinion. There is no authentic, clear text prohibiting a menstruating or post-partum bleeding woman from reciting the Qur.aan. The thing that is narrated is concerned with the sexually defiled person only, as such should not recite the Qur.aan while he is sexually defiled. This is based on the hadeeth of ‘Alee.
      As for the menstruating or post-partum bleeding woman, there is the hadeeth of Ibn ‘Umar which states, "Neither the menstruating woman nor the sexually defiled person is to recite anything from the Qur.aan." However, this is weak. This is because it is from the narrations of Ismaa’eel ibn Iyyash on the authority of people from the Hijaaz and he is weak when he narrates from them. However, she may recite from her memory without touching the Qur.aan. As for the sexually defiled person, he/she may not even recite the Qur.aan from memory or touch the mushaf until he/she makes ghusl. The difference between the two is that the amount of time one is sexually defiled is very short as he may make ghusl as soon as he has done the act with his spouse. The amount of time is not long and he is in control of its length as he may make ghusl whenever he wishes. Even if he cannot find water, he can make tayammum and pray or recite the Qur.aan. However, the menstruating or post-partum bleeding woman does not have control over their lengths, such control is in the hand of Allaah. Menstruation and post-partum bleeding take days.
      Therefore, it is allowed for them to recite the Qur.aan so that they do not forget what they have memorized and so they will not lose the merits of reciting it. It is also so they may learn the laws of the Sharee’ah from the Book of Allaah. Therefore it is even more so permissible for her to read the books of supplications that have verses and hadeeth intermixed with them. This is the correct view and is the correct opinion of the scholars- may Allaah have mercy on them- on that point.
      Shaykh Ibn Baaz
      Fataawa al-Mar.ah
      Prayer of a menstruating woman
      Source:
      Fatwa Online
      Question: While I was praying, my menses began. What should I do? Do I make up the prayers of the time of my menses?
      Response: If the menses come after the beginning of a time for prayer, for example, if you receive your menses a half an hour after high noon, then you must make up that prayer after your bleeding has ended since when its time began you were in a state of purity. This is based on Allaah’s statement, "Verily, the prayer is enjoined upon the believers at fixed hours" (an-Nisaa. 103). Do not make up the prayers you missed while menstruating. This is based on the lengthy hadeeth in which the Prophet (sal-Allaahu ‘alayhe wa sallam) said, "Is it not the case that when you menstruate, you do not pray or fast?" There is a consensus of the scholars that the prayers missed during menstruation are not to be made up. However, if she becomes pure [the bleeding stops] and she has enough time to pray one rak’ah or more of a prayer, then she must pray the prayer of that time in which she became pure. This is based on the hadeeth of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) "Whoever catches one rak’ah of the ‘Asr Prayer before sunset has caught the ‘Asr Prayer." If the woman becomes pure during the time of ‘Asr or before sunrise and there is enough time before sunset or sunrise to pray one rak’ah, then she prays ‘Asr in the former case and Fajr in the latter case.
      Shaykh Ibn ‘Uthaymeen

       


      Books (Electronic)image

      Natural Blood of Women by Shaykh Uthaymeen, rahimuhullah, 57 page PDF
      “This book deals with fiqh issues specific to women regarding menstruation, post partum (Nifaas), and abnormal bleeding (Istihadah).Shaykh Uthaymeen brings proofs from the Quran and Sunnah.Widely Referenced book for Women.”

      Articles/Treatises/lectures

      Notes from Umm 'Abdillaah Al-Waadi'iyyah   lecture on Bulugh al Maram on issue of Menstruation (10 pages)

       

      Ahadith

      Sahih Muslim Book of Haid (Menstruation) online
      Sahih Bukhari, Book 6– Menstrual Periods

      Articles About the Period & the Female Body

      Getting Your Period
      This is a very informative article intended for your daughter as an audience. It covers:
      • What it is?
      • How it happens
      • When does it happen?
      • How do I take care of my period
      • Pads: What you should know
      • Tampons: What you should know
      Female Reproductive System: A Body Basics Article
      Detailed article about the Female Reproductive System by KidsHealth.org. Written for your child as an audience. Also great perhaps for science class.
      • What Is the Female Reproductive System?
      • What Does the Female Reproductive System Do
      • Things That Can Go Wrong With the Female Reproductive System
      • Menstrual Problems
      • Infections of the Female Reproductive System

      Preparing for the First Menstruation (link not working 10/18/11)

      This is a nice written and organized article about preparing your daughter for her period. The topics covered are as follows:
      • Your Daughter’s Period
      • Talking to Your Daughter
      • Practical Advice (using pads, cleaning stains, problems)
      This is one of the best articles that I have come across so far on the subject.

      Problem Periods (link not working 10/18/11)
      Intro: “Being uncomfortable or having cramps along with your period is very common. It is also common for your periods to be irregular sometimes, meaning you may not get it at the same time each month or at all some months. These things can happen and there may not necessarily be a problem, even though you might be uncomfortable or in pain. The tough thing is knowing when the things you are feeling are normal and when there is a problem. “
      Again, this article is written for your daughter as an audience. It covers:
      • What can affect my period
      • When to see a doctor

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      Teach Your Child Proper Nail and Toenail Care

      Your Skin, Hair, and Nails

      Super kid friendly and informative site about nail care and nail problems.

      Nails and Nail Care

      Thing You Shouldn’t Do if You Care About Your Nails

      Related Issues

      How to Stop Nail Biting in Children

       

      Long fingernails/Wearing Fingernail Polish

      imageRuling concerning letting fingernails grow long/wearing nail polish

       

      Source: Fatwa Online

      What is the ruling concerning letting fingernails grow long and putting on finger nail polish, given that I make ablution before putting them on and it stays for twenty-four hours and then remove it?

      Letting the fingernails grow is something that goes against the sunnah of the Prophet (sal-Allaahu `alayhe wa sallam). He said, ((From the acts of nature are five: circumcision, removing pubic hairs, trimming the moustache, cutting the nails and plucking the hair from under the armpits.)) It is not allowed to leave them for more than forty nights. This is based on the Hadeeth of Anas who said, "The Messenger of Allaah set a time limit for us for trimming the moustache, trimming nails, removing armpit hairs and removing pubic hairs. They cannot be left for more than forty nights." Letting them grow long resembles animals and some of the disbelievers.

      As for nail polish, it is better to avoid it. One must remove it when making ablution since it prevents water from reaching the nails.

      Shaykh Ibn Baaz
      Fataawa al-Mar.ah

      image This section:

       

       

      Lessons, Thematic Units

      TJ’s Clothing and Islamic Manners of Dress: Lapbooking Kit/Learning Pack

      On sale at Lulu now.

      Purchase this unit to receive a 13 lesson unit which includes the following lesson on shoes:

      • Why do we wear shoes?
      • The History of Shoes Wearing of Shoes is Recommended, Islamically
      • Wearing one shoe
      • Putting your shoes on and taking them off
      • High heel shoes
      • The History of the High Heel Shoe
      • Can Muslim women wear high heel shoes?

       

      Activities

      Shoe classification

      May be hard in home setting but could use shoe clip art in place of real shoes perhaps

       

       

      Art

      Design a Shoe Sculpture

      How to Draw a Shoe (video how to)

       

       

      Coloring Pages and Templates

       

      Shoe Template (tennis shoe)

      Tennis shoe coloring page

      High Heeled Shoe Template

      Tennis Shoe (high top)



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      Q:  Is it permissible for women to wear high-heeled shoes?
      A: This is not permissible.  It involves resembling the disbelieving women, or the wicked women.  It has its origins amongst the Jewish women before Islaam.  When one of them wanted to attend a gathering where her lover was present, she would wear a pair of high shoes for him to see her, being taller.  Then after a time, those became high-heeled shoes.  Further, that type of shoe changes a woman’s way of walking, causing her to tilt from left to right, and therefore, the wicked and unbelievers choose this type of shoe.  Therefore, a Muslim woman following the Sharee’ah (Islaamic Law) should not wear high-heeled shoes; especially since many times it causes her to fall!
      Shaykh Muhammad Naasirud-Deen al-Albaanee
      Source: Troid.org

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      Determining Shoe Size Manuallyimage

      (Without a chart)

      Find Your Shoe Size - Step by Step Guide to Measuring Your Feet

       

       

      Shoe Size Charts

      Use to physically measure foot

      Printable Kids’ Shoe Size Chart 

       

      International Shoe Size Comparison Charts

      Children

      Adults (men and women)

      International Shoe Size Chart Conversions (Men and Women) (scroll down to table)

       

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      Topics include:

      When to start
      Choosing shoes
      What sort of shoe?
      Second hand shoes

       

      Tutorials/Tips, Lessonsimage

      Teach Your Child to Tie Their Shoes

      “Anywhere between preschool and the first grade is the best time to teach your children how to tie their shoes.”

      Ian’s Shoelace site

      “Fun, fashion & science in this quirky site about shoelaces. Whether you want to learn to lace shoes, tie shoelaces, stop shoelaces from coming undone, calculate shoelace lengths or even repair aglets, Ian's Shoelace Site has the answer!”

      Children Learning To Tie Shoelaces – LOADS of tips here! (for teachers and parents)

       

      Illustrated Guide for Kids for Learning to Tie Shoes

       Preschool Tennis Shoe Theme: How To Lace And Tie Shoes

      Learn to Tie a Shoe Activity Pack

      Cobbler’s Shop  - Role Play/Thematic Unit

       

       

      Shoe Lacing Templates

      Shoe Lacing Template


      Fatawa
      Is it permissible for a menstruating woman to recite the Qur.aan and books of supplications?
      Source: Fatwa Online
      Question: Is it allowed for a menstruating woman to read a book of supplications on the Day of ‘Arafah, given the fact that the book contains Qur.aanic verses?
      Response: There is no harm in a menstruating or post-partum bleeding woman reading the books of supplications that are written for the rites of the pilgrimage. In fact, there is nothing wrong with her reciting the Qur.aan according to the correct opinion. There is no authentic, clear text prohibiting a menstruating or post-partum bleeding woman from reciting the Qur.aan. The thing that is narrated is concerned with the sexually defiled person only, as such should not recite the Qur.aan while he is sexually defiled. This is based on the hadeeth of ‘Alee.
      As for the menstruating or post-partum bleeding woman, there is the hadeeth of Ibn ‘Umar which states, "Neither the menstruating woman nor the sexually defiled person is to recite anything from the Qur.aan." However, this is weak. This is because it is from the narrations of Ismaa’eel ibn Iyyash on the authority of people from the Hijaaz and he is weak when he narrates from them. However, she may recite from her memory without touching the Qur.aan. As for the sexually defiled person, he/she may not even recite the Qur.aan from memory or touch the mushaf until he/she makes ghusl. The difference between the two is that the amount of time one is sexually defiled is very short as he may make ghusl as soon as he has done the act with his spouse. The amount of time is not long and he is in control of its length as he may make ghusl whenever he wishes. Even if he cannot find water, he can make tayammum and pray or recite the Qur.aan. However, the menstruating or post-partum bleeding woman does not have control over their lengths, such control is in the hand of Allaah. Menstruation and post-partum bleeding take days.
      Therefore, it is allowed for them to recite the Qur.aan so that they do not forget what they have memorized and so they will not lose the merits of reciting it. It is also so they may learn the laws of the Sharee’ah from the Book of Allaah. Therefore it is even more so permissible for her to read the books of supplications that have verses and hadeeth intermixed with them. This is the correct view and is the correct opinion of the scholars- may Allaah have mercy on them- on that point.
      Shaykh Ibn Baaz
      Fataawa al-Mar.ah
      Prayer of a menstruating woman
      Source:
      Fatwa Online
      Question: While I was praying, my menses began. What should I do? Do I make up the prayers of the time of my menses?
      Response: If the menses come after the beginning of a time for prayer, for example, if you receive your menses a half an hour after high noon, then you must make up that prayer after your bleeding has ended since when its time began you were in a state of purity. This is based on Allaah’s statement, "Verily, the prayer is enjoined upon the believers at fixed hours" (an-Nisaa. 103). Do not make up the prayers you missed while menstruating. This is based on the lengthy hadeeth in which the Prophet (sal-Allaahu ‘alayhe wa sallam) said, "Is it not the case that when you menstruate, you do not pray or fast?" There is a consensus of the scholars that the prayers missed during menstruation are not to be made up. However, if she becomes pure [the bleeding stops] and she has enough time to pray one rak’ah or more of a prayer, then she must pray the prayer of that time in which she became pure. This is based on the hadeeth of the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) "Whoever catches one rak’ah of the ‘Asr Prayer before sunset has caught the ‘Asr Prayer." If the woman becomes pure during the time of ‘Asr or before sunrise and there is enough time before sunset or sunrise to pray one rak’ah, then she prays ‘Asr in the former case and Fajr in the latter case.
      Shaykh Ibn ‘Uthaymeen