Does a woman’s hijab have to be black?
Question:
Is
it haraam for a woman to wear coloured clothes even if it fulfils the
conditions of hijab? If it is haraam, then is there a hadeeth or verse
to prove that? What is meant by saying it should not be an adornment in
itself?. Answer:
Praise be to Allaah.
The conditions of the hijab of the Muslim woman have already been explained in the answer to question no. 6991.
It is
not one of these conditions that it should be black. A woman may wear
whatever she wants, so long as she does not wear a colour that is only
for men , and she does not wear a garment that is an adornment in
itself, i.e., decorated and adorned in such a way that it attracts the
gaze of men, because of the general meaning of the verse (interpretation
of the meaning):
“…and not to show off their adornment…”
[al-Noor 24:31]
This general meaning
includes the outer garment, if it is decorated. Abu Dawood (565)
narrated from Abu Hurayrah that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: “Do not prevent the female slaves
of Allaah from attending the mosques of Allaah, but let them go out
unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515.
It says in ‘Awn al-Ma’bood:
“ ‘Unadorned’ means
not wearing perfume… they are commanded to go out like this and are
forbidden to wear perfume lest they provoke men’s desires with their
perfume. That also includes other things which are forbidden because
they provoke desire, such as beautiful clothing and visible and
expensive adornment.”
What a
woman must do if she appears before non-mahram men is to avoid clothes
that are decorated and adorned, which attract the gaze of men.
It says in Fataawa al-Lajnah al-Daa’imah (17/100):
It is
not permissible for a woman to go out in a decorated garment that
attracts people’s gaze, because this is something that tempts men.
It also says (17/108):
The
dress of the Muslim woman need not only be black. It is permissible for
her to wear any colour of clothing so long as it covers her ‘awrah, does
not resemble men’s clothing, and is not so tight as to show the shape
of her limbs or so thin as to show what is beneath it, and does not
provoke temptation.
And it says (17/109):
Wearing
black for women is not a must. They may wear other colours that are worn
only by women, do not attract attention and do not provoke desire.
Many
women choose to wear black, not because it is obligatory, but because it
is farthest removed from being an adornment. There are reports which
indicate that the women of the Sahaabah used to wear black. Abu Dawood
(4101) narrated that Umm Salamah said: “When the words ‘and
to draw their veils all over Juyoobihinna (i.e. their bodies, faces,
necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning]
were revealed, the women of the Ansaar went out looking as if there
were crows on their heads because of their garments.” Classed as saheeh
by al-Albaani in Saheeh Abi Dawood.
The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.
And Allaah knows best.Islam Q&A
The First Revelation that came to Muhammad
Shaykh Muhammad Al-Munajjid
Please explain the advent of Islam, the first revelation that came to Muhammad.
Answer :
Praise be to Allaah.It is reported in al-Saheehayn from ‘Urwah ibn al-Zubayr that ‘Aa’ishah the wife of the Prophet SAWS (peace and blessings of Allaah be upon him) said:“The beginning of the Revelation that came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was good dreams; he never saw a dream but it came true like bright daylight. Then seclusion was made dear to him, and he used to go to the cave of Hiraa’ and worship there, which means that he went and devoted himself to worship for a number of nights before coming back to his family to collect more provisions, then he would go back again. Then he would go back to Khadeejah to collect more provisions. (This went on) until the truth came to him suddenly when he was in the cave of Hiraa’. The angel came and said, ‘Read!’ The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘I am not a reader.’ He said, Then he took hold of me and squeezed me until I could not bear it any more then he released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a second time until I could not bear it any more, then he released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a third time until I could not bear it any more, then he released me and said,‘Read! In the Name of your Lord Who has created (all that exists).He has created man from a clot (a piece of thick coagulated blood).Read! And your Lord is the Most Generous.Who has taught (the writing) by the pen.He has taught man that which he knew not.’[al-‘Alaq 96:1-5 – interpretation of the meaning]Then the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) went back with his heart beating wildly, until he came to Khadeejah and said, ‘Cover me! Cover me!’ They covered him till his fear went away. Then he said to Khadeejah, ‘O Khadeejah, I fear for myself,’ and he told her what had happened. Khadeejah said, ‘Nay, be of good cheer, for by Allaah, Allaah will never disgrace you. You uphold the ties of kinship, speak truthfully, help the poor and destitute, serve your guests generously and assist those who are stricken by calamity.’Then Khadeejah took him to Waraqah ibn Nawfal, the son of her paternal uncle. He was a man who had become a Christian during the jaahiliyyah. He used to write Arabic script and he used to write from the Gospel in Arabic as much as Allaah willed he should write. He was an old man who had become blind. Khadeejah said, ‘O son of my uncle, listen to what your nephew says.’ Waraqah said: ‘O son of my brother, what have you seen?’ [The Prophet SAWS (peace and blessings of Allaah be upon him)] told him what he had seen. Waraqah said: ‘This is the Naamoos [Jibreel] who came down to Moosa. Would that I were young and could live until the time when your people will drive you out.’The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘Will they really drive me out?’ Waraqah said, ‘Yes. Never has there come a man with that which you have brought, but he was persecuted. If I should live to see that day, I will support you strongly.’ But a few days later, Waraqah died, and the Revelation also ceased for a while, until the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was filled with grief.Muhammad ibn Shihaab said: Abu Salamah ibn ‘Abd al-Rahmaan told me that Jaabir ibn ‘Abd-Allaah al-Ansaari said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, speaking of that period when the revelation ceased: ‘Whilst I was walking, I heard a voice from the sky. I looked up and saw the angel who had come to me in Hiraa’, sitting on a chair between the heavens and the earth. I felt scared of him, so I came home and said, “Cover me, cover me [with blankets]!” So they did, then Allaah revealed the words:“O you (Muhammad) enveloped in garments!Arise and warn!And magnify your Lord (Allaah)!And purify your garments!And keep away from Ar‑Rujz (the idols)!”[al-Muddathir 74:1-5].’”Abu Salamah said: al-rujz were the idols which the people of the Jaahiliyyah used to worship. Then the revelation came frequently after that.(Narrated by al-Bukhaari, 4572; Muslim, 231)al-Seerah (biography of the Prophet SAWS (peace and blessings of Allaah be upon him))
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
Responsibilites of parents and stepparents
| Question: What are the responsibilities of
the father and mother towards their child after divorce, regarding the
child's maintenance, upbringing, education, and care? What is the
responsibility of the stepfather? Is the stepfather financially
responsible for his stepchildren? Answered by Sheikh Muhammad Muhammad Sâlim `Abd al-Wadûd | ||
The responsibility of the biological father and mother of the child does not change because the parents get divorced. Their responsibilities towards the child remain the same. The stepfather does not have explicit financial responsibility towards the child unless it is stipulated in the marriage contract that he does so. However, the child does become mahram to the stepfather and the stepfather is expected to act towards the stepchild with every degree of kindness and affection that is customarily expected. Indeed, if it is customarily expected in the society in which he lives live for the stepfather to provide financially for the stepchildren – or to share with the biological father that responsibility – then it is incumbent upon him to do so. This is based on the principle of Islamic contract law that: "What is known by custom is the same as what is explicitly stated as a condition." Ibn al-Qayyim discusses this legal principle at length in I`lâm al-Muwaqqi`în, where he clarifies the case of the Prophet (peace be upon him) prohibiting `Alî from taking a second wife while being married to his daughter. Therefore, in a culture where the stepfather is expected to assume financial responsibility over his stepchildren – which is the case in most Muslim and non-Muslim societies around the world – the responsibility is understood to be implicit in the contract of marriage, and therefore it is binding even if it is not explicitly stated. Therefore, in most countries, it will be the case that the stepfather will have financial responsibilities towards his stepchildren. This will be implicitly understood as being one of the conditions of the marriage contract. The only way that the stepfather in this case will be exempted from the spending what is customarily expected from him to spend is if it is explicitly stated in the marriage contract that he is not financially responsible for his stepchildren. This condition of exemption will be valid, since the stepfather's liability to spend on the children is based on a customary condition and is not an inherent and unalterable pillar of the Islamic marriage contract. And Allah knows best. | ||
How did Christianity become mixed with polytheistic beliefs?
Praise be to Allaah.
There
can be no doubt that the call to believe in Allaah alone (Tawheed) and
to worship Him alone to the exclusion of anyone else, is the basic
message that was brought by the Prophet of Allaah ‘Eesa (peace be upon
him), as it was the basic message brought by all the Prophets. Allaah
says (interpretation of the meaning):
“And verily, We have sent among
every Ummah (community, nation) a Messenger (proclaiming): ‘Worship
Allaah (Alone), and avoid (or keep away from) Taghoot (all false
deities, i.e. do not worship Taghoot besides Allaah).’ Then of them were
some whom Allaah guided and of them were some upon whom the straying
was justified. So travel through the land and see what was the end of
those who denied (the truth)”
[al-Nahl 16:36]
“And
We did not send any Messenger before you (O Muhammad) but We revealed
to him (saying): Laa ilaaha illa Ana [none has the right to be
worshipped but I (Allaah)], so worship Me (Alone and none else)”
[al-Anbiya’ 21:25]
‘Eesa will bear witness to this call against his people, as Allaah says (interpretation of the meaning):
“And
(remember) when Allaah will say (on the Day of Resurrection): 'O ‘Eesa
(Jesus), son of Maryam (Mary)! Did you say unto men: “Worship me and my
mother as two gods besides Allaah?”’ He will say: ‘Glory be to You! It
was not for me to say what I had no right (to say). Had I said such a
thing, You would surely have known it. You know what is in my inner‑self
though I do not know what is in Yours; truly, You, only You, are the
All‑Knower of all that is hidden (and unseen).
117. ‘Never
did I say to them aught except what You (Allaah) did command me to say:
“Worship Allaah, my Lord and your Lord.” And I was a witness over them
while I dwelt amongst them, but when You took me up, You were the
Watcher over them; and You are a Witness to all things’”
[al-Maa'idah 5:117]
With
regard to how the followers of this religion deviated after that from
pure Tawheed to idolatrous beliefs and the worship of Jesus and his
mother besides God, this is something which happened early on in
Christian history. We will quote here some evidence to that effect from
their own people’s words. Let whoever has ears listen.
It says in the American Encyclopedia:
The
belief in the Oneness of God – as a theological movement – began at a
very early stage in history, and in fact it preceded the belief in
trinity by many decades. Christianity developed from Judaism, and
Judaism firmly believes that there is one God.
The path that led from Jerusalem
(the home of the first disciples of Christ) to Nicea (where it was
decided in 325 CE that Christ was equal to God in essence and eternal
nature) can hardly be described as a straight path.
The
doctrine of trinity which was affirmed in the fourth century CE bears
no resemblance to the original teachings of Christ concerning the nature
of God. Au contraire, it is the opposite, a deviation from that
teaching. Hence it developed in opposition to the belief in One God…
(27/294).
You
can refer to the views of some of those Christians who still believe in
the Oneness of God in the same American Encyclopedia, 27/300-301
Will Durant says:
When
Christianity conquered Rome, the new religion (i.e., Christianity) was
infused with the blood of the old idolatrous religion: the title of
archbishop, worship for the great mother, and an innumerable number of
lords who gave peace of mind and were like who exist in all places and
cannot be detected with the senses. All of this came into Christianity
as the blood of the mother comes into her child.
The
civilized empire handed over power and administration to the papacy and
the impact of the word replaced the impact of the sword. The preachers
of the church started to assume positions of power.
Christianity
did not put an end to idolatry, rather it reinforced it. The Greek mind
came back to life in a new form, in the doctrines and rituals of the
church. The Greek rituals appeared in the rituals of the monastic
saints. From Egypt came the idea of the holy trinity, the day of
reckoning, eternal reward and punishment, and man’s eternal life in one
of the other. From Egypt also came the worship of the mother and child,
the mystical union with God, the union which led to Platonism and
agnosticism, and the erasing of Christian doctrine. And from Persia came
the belief in the return of the Messiah and his ruling the earth for
1000 years.
Qissat al-Hadaarah, 11/418 (The Story of Civilization)
Despite
the element of atheism in the words of Durant, which is something that
he is known for, and which is apparent in his claim that the idea of
eternal reward or punishment came from the Egyptians, tracing the
origins of deviant idolatry in Christianity is no longer a secret, and
he is not the only one who has researched them. In his book Christianity
and Idolatry, Robertson states that Mithraism, which is a religion of
Persian origin, flourished in Persia approximately six centuries before
the birth of Christ, and it reached Rome around the year 70 CE, where it
spread throughout the Roman lands. Then it reached Britain and spread
to a number of British cities. What concerns us here about this religion
is that it says:
-
That Mithras, after whom it is named, was an intermediary between God
and man (for a similar doctrine in Christianity, see Acts 4:12).
- He was born in a cave or in a corner of the earth (cf. Luke 2:8)
- His birthday was December 25 (which is the day celebrated by the Christians as the day when Jesus was born)
- He had twelve disciples (cf. Matthew 10:1)
- He died to save the world (cf. I Corinthians 15:3)
- He was buried but he came back to life (cf. I Corinthians 15:4)
- He ascended to heaven in front of his disciples (cf. Acts 1:9)
- He was called “Saviour” (cf. Titus 2:13)
- Among his attributes is that he is like a peaceful lamb (cf. John 1:29)
- The “Divine supper” was held in his memory every year (cf. I Corinthians 11:23-25)
- One of his symbols was baptism
- Sunday was sacred to them
The
French Orientalist Leon Joteh, in his book “An Introduction to Islamic
philosophy” is of the view that the origin of the Christian trinity is
to be found in Greek philosophy, specifically in the ideas of modern
Platonism, which took the basis of the idea of trinity as a view of the
Creator of the universe from Plato, then developed it to a great extent,
so that the resemblance between this idea and Christianity became
greater. So (in their view) the Creator, the One Who is absolutely
perfect, appointed two intermediaries between him and mankind, who
emanated from Him, and were also part of Him at the same time, meaning
that they are contained in His essence. These two entities are reasoning
and divine spirit. Then he said:
The marriage of Jewish belief and Greek philosophy did not only produce philosophy, rather it produced a religion too, namely Christianity which imbibed many ideas from the Greeks. The Christian concept of divinity is taken from the same source as modern Platonism. Hence you see many similarities between the two, although they may vary in some details. They are both based on a belief in trinity, in which the three “persons” are one.
This is what the American writer Draper refers to:
Idolatry and polytheism entered Christianity through the influence of the hypocrites who occupied positions of influence and high positions in the Roman state by pretending to be Christians, but they never cared about religion and were not sincere at all. Similarly Constantine had spent his life in darkness and evil, and he did not follow the commands of the church except for a short while at the end of his life. (p. 337)
Although the followers of Christianity gained some power, to the extent that they managed to have Constantine appointed as ruler, they failed to eradicate idolatry completely. As a result of their struggle, their principles became fused with idolatry, from which point there developed a new religion in which Christianity and idolatry were manifested equally.
Thus
the Christians followed the same path of those disbelievers who had
come before them, step by step, as their own Book testifies. And Allaah
says (interpretation of the meaning):
“And the Jews say: ‘Uzayr (Ezra) is the son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allaah’s Curse be on them, how they are deluded away from the truth!”
[al-Tawbah 9:30]
And Allaah is the Source of strength.
Islam Q&A
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