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Sunday, April 15, 2012


In  H i j a b  (Khimar)means
“Women’s - head-covering”
In addition to the whole body except face and hands (below wrists) to be covered.
A must when ‘abroad’
Black Abaya Green & Clear stones

It  is  worn  in  obedience  to  Allah.

It is haraam to show them.
Dear Sister, Dear Mother, Dear Daughter. Everyone is looking for happiness and fun, and I am sure you are not excluded. Where is that happiness and fun though? And where and when do you want that happiness? Do you want happiness; do you want to have ‘fun’ in this life at the expense of the hereafter? Or is it in the hereafter, when you meet Allah that you want to be happy? The virtues of modesty and chastity are the main reasons for Muslim women to wear head coverings.  Observant faithful Muslim women wear head coverings, scarves and veils, and of course why they cover their entire bodies with modest clothes (is the Command of Almighty Allah) to avoid the lecherous glances of those that have sickness in their hearts, and need a cure. 
From the Quran
Al-Ahzaab (The Clan)     :
33:33 -          And stay quietly in your houses and make not a dazzling display like that of the former Times of  ignorance;  and establish  regular  Prayer  and  give  regular Charity; and obey Allah and His Apostle. And Allah only wishes to remove all abomination from you ye Members of the Family and to make you pure and spotless. 
Al-Ahzaab (The Clan)
33:59 -          O prophet! Tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when abroad): that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful. 3764 3765 .
3764  This is for all Muslim women, those of the Prophet’s household, as well as the others.  They were asked to cover themselves with outer garments when walking out of doors.  (33.59)
3765  Jilbab, plural Jalabib: an outer garment; and long gown covering the whole body, or a cloak covering the neck and bosom.  (33.59)

an-Noor (The Light)
24:31-           And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof;  that they should draw their veils over their bosoms and not display their beauty except to their husbands their fathers their husbands’ fathers their sons their husbands’ sons their brother or their brothers’ sons or their sisters’ sons or their women or the slaves whom their right hands posses or male servants free of physical needs or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah that ye may attain Bliss.  2985   2987.
2985  Zinat means both natural beauty and artificial ornaments. I think both are implied here, but chiefly the former.  The woman is asked not to make a display of her figure except to the following classes of people: (1) her husband, (2) her near relatives whom a certain amount of neglige is permissible; (3) her women, 4) slaves, male and female,  as  they  would  be  in  constant  attendance;  but this item would now be blank, with the abolition of slavery; (5) men who are free from sexual desire and who usually frequent the houses; and (6) infants or small children before they get a sense of sex. Cf.also xxxviii.59 (24.31)
2987  While all these details of the purity and good form of domestic life are being brought to our attention, we are clearly reminded that the chief object we should hold in view is our spiritual welfare. All our brief life on this earth is a probation, and we must make our individual, domestic, and social life all contribute to our holiness, so that we can get the real success and bliss which is the aim of our spiritual endeavour. (24.31)
The Prophet’s standard was black and his banner white.

The clothing must hang loose so that the shape / form of the body is not apparent.
3765  Jilbab, plural Jalabib: an outer garment; and long gown covering the whole body, or a cloak covering the neck and bosom. 
(33.59)     It is permissible for a woman to let her garment down below the ankles, or by wearing socks
1.  Avoid thin clothing which exposes the body and reveal its shape,
2.   This should be loose enough so as not to reveal the shape of the woman’s body – preferably a cloak over other clothes. If the clothing is loose enough, an outer garment will not be necessary.
3    Wear thick clothes so as not to show the colour of the skin or the shape of the body.
4.  The hijab should give an over - all dignified appearance – not attracting men’s attention, not shiny and flashy. (preferably black).
5.  Avoid dressing like men and avoid dressing like the unbelievers.
6.  Be modest, not excessively fancy and also not excessively ragged to gain admiration or   sympathy.
7.  One’s  behaviour, manners, speech and appearance in public goes hand in hand with hijab.
Yes-How to Make Hijab Scarvesthumbnail  YES Black Abaya Green & Clear stonesNO-   NO(hands & Neck open!)

Friday, March 2, 2012

Surah Yaseen

All the virtues of Soorah Yaa – Seen are either based on Weak or Fabricated Ahadeeth. The following are few of the (many) commonly quoted ‘Virtues’ and their authentication done by Scholars of Ahadeeth.

Hadeeth One:

Narrator- Anas (r) that the Messenger of Allaah (sal) said,

“Indeed for everything there is a heart, and the Qur’aan’s hearet is Yaa – Seen.

Whoever recites Yaa – Seen, then for its recitation, Allaah writes for him that he recited the Qur’aan ten times.”

Refutation by: (1) Imaam Tirmithee : “Haaroon Aboo Muhammad (one of the narrators) is a sheikh who is Majhool (unknown).”(Ref. Jaami’ at – Tirmithee, Volume 5, Book 42, Hadeeth Number 2,887, p. 225)

(2) Haafiz Aboo Taahir Zubayr ‘Alee Za’i classed its Isnaad (chain) as Da’eef (weak).

(3) Sheikh al – Albaanee in( As - Silsilah al – Ahaadeeth ad-Da’eefah, Number 169 and Da’eef Taghreeb was Tarheeb, Number 885) Classed as Mawdoo’ (fabricated)

Hadeeth Two:

Narrator: Aboo Hurayrah(r) :Messenger of Allaah (sal) said:

Allaah recited Ta-Ha and Ya-Seen one thousand years before He created the heavens and the earth

Refutation: . Sheikh al – Albaanee said, in( As - Silsilah al – Ahaadeeth ad-Da’eefah, Number 1,248,) “[it is] Munkar (Denounced) [a form of Da’eef or weak Hadeeth].”

Hadeeth Three

Narrated: Anas ibn Maalik (r): the Messenger of Allaah (sal) said:

“Whoever enters the graveyard and recites Soorat Yaa – Seen, (the torment) will be reduced for them that day, and he will have hasanaat equivalent to the number of people in the graveyard.”

Refutation: Narrated by al – Tha’labi in his Tafseer (3/161/2). Sheikh al – Albaanee said, in Silsilah Ahadeeth Ad-Da’eefah, Number 1,246, “It is Mawdoo’ (fabricated).”

Hadeeth Four

Narrated: Ma’qil bin Yasaar (r): that the Messenger of Allaah (sal) said: “Recite Qur’aan near your dying ones,” meaning Yaa – Seen.

Refutation: ( Sunan Ibn Maajah, Volume 2, Book 6, Hadeeth Number 1,448, p. 369. Haafiz Aboo Taahir Zubayr ‘Alee Za’i ) states: that Aboo ‘Uthmaan (one of the narrators) is Majhool (unknown) and classed the Hadeeth as Da’eef (weak).

In a slightly different wording: It was narrated from Ma’qil bin Yasaar (r) that the Messenger of Allaah (sal) said, Recite Yaa – Seen for your dying ones.

Sunan Aboo Daawood, Volume 3, Book 20, Hadeeth Number 3,121, p. 568. Haafiz Aboo Taahir Zubayr ‘Alee Za’i states that Aboo ‘Uthmaan (one of the narrators) is Majhool (unknown) and classed the Hadeeth as Da’eef (weak). He comments, “…The narrations concerning the recitation of Soorah Yaa – Seen are not authentic. We should instead supplicate to Allaah to grant the deceased ease.

Hadeeth Five

Refutation: Narrated: ‘Ataa ibn Abee Rabah (r) that Allaah’s Messenger (sal) said, If anyone recites Yaa – Seen at the beginning of the day, his needs will be fulfilled.”

Narrated: al – Daarimee, Number 3,281. Classed as Da’eef (weak), by Sheikh al – Albaanee, in Mishkaat al – Masaabih, Number 2,118.

Hadeeth Six

[It is claimed] the Prophet (peace be upon him) said, “Yaa – Seen is for that for which it is read.” meaning that reading Soorat Ya – Seen may cause needs to be met and may make things easier, according to the intention of the reader when he reads it.

Refutation: Al – Sakhaawi (may Allaah have mercy on him) said of this hadeeth: “There is no basis for this version.” Al-Maqaasid al-Hasanah, Number 741. Al-Qadi Zakariya said in Haashiyat al-Baydaawi: “It is Mawdoo’ (fabricated),” as it says in Kashf al-Khafa’ (2/2215).

Whoever reads Soorat Ya-Seen (36) in one night will be forgiven in the morning. (weak)

Whoever continues to read it every night then dies, will die as a martyr. (weak)

In conclusion: there is no doubt that Soorah Yaa – Seen is a beautiful Soorah. However, to attribute such erroneous claims to it is wrong and dangerous. And Allaah knows best.