9 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

19– ’Amr Shu’ayb

19– ’Amr Shu’ayb narrates on the authority of his father and grandfather: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ stated: “Allâhu ta’âlâ likes to see the gifts which He has given His slave.” This hadîth-i-sherîf is quoted by Tirmuzî ‘rahima-hullâhu ta’âlâ’. As is seen, Allâhu ta’âlâ likes (a person’s) clothes to be smart and clean. He likes a person who makes them (and one who wears them) in order to show the gift. He dislikes one who makes them (and one who wears them) to flatter their own vanity. It is not permissible to conceal the gifts bestowed by Allâhu ta’âlâ. Knowledge, as well, is a gift bestowed by Allâhu ta’âlâ. 20– Jâbir bin ’Abdullah ‘radiy-Allâhu ’anh’ narrates: Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ came to our place. There was someone with dishevelled hair in the house. When the Prophet saw him he said: “Has he been unable to find something to tidy his hair with?” When he saw someone with dirty clothes he said: “Doesn’t he have something to wash his clothes with?” 21– Abu-l-ahves, one of the Tâbi’în, narrates on the authority of his father: I went to Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ place. My clothes were old and worn. “Don’t you have property,” he asked. I said that I had property. He asked again: “What kind of property do you have?” “I have all kinds of property,” I said. Thereupon the highest of all creatures said: “When Allâhu ta’âlâ gives (you) property, He should see its tokens on you!” This hadîth-i-sherîf is quoted by Imâm Ahmad and by Nesâî ‘rahimahumullâhu ta’âlâ’. Here we end our translation from the third volume of the book entitled Eshi’at-ul-leme’at. 22– It is stated as follows in Yusûf Qardâwî’s book entitled al- Halâl-u-wa-l-harâm-u-fi-l-islâm: The Islamic religion prohibits a woman from covering herself with material thin enough to show what is under it. It is stated as follows in a hadîth-i-sherîf quoted in the books entitled Sahîh-i-Muslim and Muwattâ: “Women who are covered (but) naked and (women) whose heads bulge upwards like humps of camels shall not enter Paradise. They shall not even receive the smell of Paradise. On the other hand, the smell of Paradise reaches very distant places.” This hadîth-i-sherîf prohibits women from wearing thin, transparent and closely fitting dresses, stockings and headgears and from winding their hair into balls atop their heads. To dress like this is (as sinful as) going about naked. Muslim women and girls should not wear thin and tight dresses and should not wind their hair or the hair on the wigs that they are wearing into balls like camel-humps on their heads. They should know that these sinful acts are bad enough to take a person to Hell. – 228 –

[That Qardâwî is a man of religion without a certain Madhhab has been stated earlier in the text. The Islamic religion declares that it is farz for women to cover themselves properly and describes the cover to be used. This description does not go into details as to the kinds of the material to be used or the dresses or skirts or coats to be worn. It is written in books of Fiqh that it is farz for women to cover themselves (in a manner described) and that kinds of the covers to be used and dresses to be worn are a matter of sunnat-i-zewâid, which in turn consists of sunnats that pertain to customs, rather than worship. For that matter, the kind of the cover to be used should preferably be one that has been customary. It is makrûh not to cherish the custom in something that does not pertain to worship. In fact, it is harâm if it arouses fitna. It is stated in Hindiyya: “It is permissible to look at a woman wearing something thick and ample. It is not permissible to look at a tightly dressed woman. It is harâm to look lustfully at the face of a woman who has covered herself (properly). It is makrûh to do so even without lust if there is no reason to do so. The same rule applies to looking at non-Muslim women. It is permissible to look only at their hair, according to a scholarly statement.” To wear an ample, thick, and dark-coloured overall-like coat that extends down to the heel-bones and which covers the arms and wrists is better than (wearing an overgarment called) a charshaf (and) which is made up of two parts. It is stated in Halabîyi-kebîr: “A free (Muslim) woman’s hair that hangs down to her ears is (within her) awrat (parts), according to unanimity (among Islamic scholars). So is the case with its part hanging down below the ears, according to a majority of scholars. According to some scholars, the hanging part is not awrat during namâz. However, it is not permissible for a man nâ-mahram to her to look at that part, either.” She must cover her entire hair with a thick headgear. The front part of the middle of the headgear must stick to her forehead and extend down to her eyebrows, its both sides must be made to extend to the outer ends of he eye-brows, make a downward turn, extend down to her chin, being pinned together on her chin and their ends hanging over her breast; and the middele part of its back side must cover the upper part of her back. If it is likely that a fitna will arise, the cheeks also must be covered. She must as well wear thick and dark stockings. If one-fourth of the hanging part of a woman’s hair remains exposed as long as one rukn (in namâz), the namâz she performs will not be sahîh. And it will be makrûh if a smaller part remains exposed (that long). Not a single Islamic – 229 –

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