A child is a woman’s son even if she has no other children as long as he has suckled from her

Fatwa no. 4168

Q: A baby boy was brought up by his paternal aunt and he sucked her breast. She had no children; and when she died, her husband granted the boy all his wealth. Would that boy be considered her son by breastfeeding?

A: The breastfeeding that affects marriageability refers to breast-feeding a baby for five times or more during the first two years of the baby’s life. One breastfeeding is counted when the baby holds the breast and sucks milk from it. If the baby releases the breast to take a breath, for example, and holds it and sucks milk again, this will be counted as a second time and so on.

If the baby boy mentioned above was breast-fed by his paternal aunt for five times or more during the first two years of his life, he would be considered her son by breastfeeding even if she had no children. However, if the baby boy received less than five times of breastfeeding or he sucked no milk from the breast, he would not be considered her son by breastfeeding.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman
`
Abdullah ibn Qa`ud `Abdullah ibn Ghudayya`Abdul-Razzaq `Afify

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Is it permissible for a mother to breast-feed her baby while she is in a state of Janabah (major ritual impurity related to sexual discharge)?

The second question of Fatwa no. 9797

Q 2: Is it permissible for a mother to breast-feed her baby while she is in a state of Janabah (major ritual impurity related to sexual discharge)? If not, what does she have to do if she has already done this? Please provide us with your beneficial answer.

(Part No. 21; Page No. 8)

May Allah reward you best!

A: It is permissible for mothers to breast-feed their babies while they are in a state of Janabah.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman
Chairman
Abdullah ibn Ghudayyan `
Abdul-Razzaq `Afify
Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&BookID=7&PageID=7918&back=true&languagename=en

Ruling on a woman who does not breastfeed her children

The fourteenth question of Fatwa no. 5953 Q 14:

Some mothers do not breast-feed their babies to preserve their own health and others do not breast-feed their babies for the full period of two years. Are they considered sinners for doing so? Please answer me. May Allah grant you success!

A: It is Wajib (obligatory) for mothers to breast-feed their babies and look after their health. It is impermissible for them to depend entirely on imported milk or any other milk other than the breast milk unless their husbands approve of doing this and no harm is expected to afflict the babies. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’ Member Deputy Chairman `Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&BookID=7&PageID=7917&back=true&languagename=en

Boycotting of One’s Wife Shaykh Saalih Al-Fawzaan was asked:

Boycotting of One’s Wife Shaykh Saalih Al-Fawzaan was asked:

Q. From that which is known is that it is not permissible to boycott a Muslim for more than three days. Therefore, what is the ruling regarding that which takes place between the husband and the wife of boycotting. Whether he boycotted her to discipline her, or for a reason other than that?

A. If disobedience comes from the wife regarding the right of the husband and he admonished her but she retracts her ill behavior, he can boycott her in the bed. Meaning, he doesn’t sleep with her and he doesn’t speak to her. Also, he turns his face away from her until she repents. This doesn’t contradict the prohibition of the Muslim boycotting his brother for more than three days. That is because this boycotting is restricted to the bed. That which is prohibited is the unrestricted boycotting. Or, it can be said, that which is prohibited is the boycotting which takes place for other than the reason of disobedience. As for the nushooz of the wife, it is considered disobedience which makes boycotting her permissible.

Source: Al-Muntaqaa min Fataawaa Ash-Shaykh Saalih bin Fawzaan 3/251

A female is NOT to wear the niqaab and gloves in the state of Ihraam (Hajj/Umrah)

A female is NOT to wear the niqaab and gloves in the state of Ihraam (Hajj/Umrah)

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “A man stood up and said, ‘O Messenger of Allaah, what kind of clothes do you command us to wear during ihraam?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Do not wear a shirt or pants or a turban or a burnous. If one of you does not have any sandals then let him wear the khuffayn (leather slippers) and cut them so that they come below the ankle. Do not wear anything that has been dyed with saffron or turmeric. Women in ihraam should not wear niqaab or gloves.”

(Narrated by al-Bukhaari, 1468; Muslim, 1177). 

With regard to lowering a cover over the face other than the niqaab, or for fear of being seen by non-mahram men, it has been reported in saheeh reports that some of the Sahaabiyyaat (women of the Sahaabah) did that: 

It was narrated that ‘Aa’ishah said: “We used to go out with the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were in ihraam. If we met the riders we would lower our garments over our faces.

(Narrated by Abu Dawood, 1833; Ibn Maajah, 2935) 

Shaykh Ibn ‘Uthaymeen said: 

It is not narrated that the Prophet (peace and blessings of Allaah be upon him) forbade the woman in ihraam to cover her face; rather he forbade the niqaab only because it is worn on the face. He differentiated between the niqaab and covering the face. Based on this, if a woman in ihraam covers her face, we say there is nothing wrong with that, but it is better for her to uncover it so long as there are no non-mahram men around her, in which case she should cover her face from them.

Al-Sharh al-Mumti’, 7/153

If a woman ends her menses before sunset, she must perform the Dhhuhr and Asr prayers!

Question: When a menstruating woman becomes pure before sunrise is it obligatory upon her to perform the Maghrib and Isha prayers? Similarly, if She becomes pure before sunset, is it obligatory upon her to perform the Zhuhr and ‘Asr prayers?

Response: If a menstruating or post-partum bleeding woman becomes pure before sunset, it is obligatory upon her to perform both the Zhuhr and Asr prayers according to the strongest opinion among the scholars. Similar is the case if she becomes pure before dawn. In that case, she must perform the Maghrib and Isha prayers. This has been narrated from ?Abdur-Rahmaan Ibn Anf and ?Abdullaah Ibn ?Abbaas. This is the opinion of the majority of the scholars. Similarly, if a menstruating or post-partum bleeding woman becomes pure before sunrise, it is obligatory upon her to perform the Fajr prayer.

And from Allaah is guidance.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

Beautiful! – Shaykh Al-Albaanee: That which describes a woman when she is alive is worse and worse!

Beautiful! – Shaykh Al-Albaanee: That which describes a woman when she is alive is worse and worse!

‘… Transmitted by Umm Ja’far bint Muhammad bin Ja’far that Faatimah the daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam) said: ‘O Asmaa’, I am repulsed by what is done to the women – at the time of death – when they lay a piece of cloth over the woman that describes her shape.”

Asmaa’ responded: “O daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam); should I not show you something that I saw done in Abyssinia?”

So she called for some palm branches of clover and then after dying it, laid the cloth upon Faatimah. Faatimah exclaimed, “How nice and beautiful! It distinguishes the woman from the man (i.e. it does not describe the body shape). When I die, I want you and ‘Alee to wash me and do not allow anyone else to enter.”

[It was related by Aboo Nu’aym in al-Hilyah and by al-Bayhaqee.]

Now look at Faatimah the daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam) how she disliked and found it shameful that the clothing of the dead woman describes the (dead) woman’s body!

Therefore, there is no doubt that which describes a woman when she is alive is worse and worse! So let the Muslim women of today ponder and think on this. The Muslim women of today who dress up in tight clothing which describes her breasts, her waist, her buttocks, her legs and other body parts. Then (let the women) seek forgiveness of Allaah ta’aalaa (the Exalted) and repent to Him.”

[Taken from the book entitled: جلباب المراة المسلمة في الكتاب والسنة – The Jilbâb of the Muslim woman as in the Qur’ân and Sunnah, pg.89. Authored by Al Imâm, Al Mujaddid, Al Muhaddith, ash-Shaykh Al-Albâni]

Sh. Muqbil Rahimahullaah: The Man And His Wife Cooperating Upon Good

al-’Allaamah Shaykh Muqbil ibn Haadee al-Waadi’ee ( رحمه الله تعالى) said:

“May Allaah bless you all – It is a must that we all cooperate upon good, the man should treat his wife according to the manners of Islaam, and he should aid her upon seeking knowledge, and aid her upon calling to Allaah.

Similarly, the wife should treat her husband in accordance with (the treatment of) Islaam; she should aid him upon seeking knowledge, and aid him upon calling to Allaah and in the proper management of the home.

For indeed, Allaah azza wa jall said, “Help you one another in al-Birr and at-Taqwaa (righteousness and piety); but do not help one another in sin and transgression.” [Soorah al-Maa’idah (5):2] And Allaah’s Help is sought.

[Quoting from his work:  “Majmoo’ al Fataawa an-Nisaa’iyyah of Shaykh Muqbil”]
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Taken from: www.sahab.net/home/?p=724
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قال العلامة الشيخ مقبل بن هادي الوادعي رحمه الله تعالى :

 بارك الله فيكم – فينبغي أن نتعاون جميعا على الخير ، الرجل يعامل امرأته معاملة إسلامية ويعينها على طلب العلم ويعينها على الدعوة إلى الله ،

والمرأة تعامل زوجها معاملة إسلامية وتعينه على العلم وعلى الدعوة إلى الله وعلى حسن التدبير لما في البيت .

فإن الله عزوجل يقول: (( وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الْأِثْمِ وَالْعُدْوَانِ )) (المائدة: من الآية2) والله المستعان

[نقلا من كتاب ” مجموع الفتاوى النسائية للشيخ مقبل الوادعي “]

Shaykh al-Albaanee: Is the Muslimah permitted to wear other than a black covering?

Shaykh al-Albaanee: “And know that it is NOT considered as an adornment if the cover of a woman is of other colours, and not white or black. This is something that is unclear to some of the Muslim women who are sticking to and practicing the religion. [They think that wearing a cover of other colours is not permissible.] And to prove this, there are two main points:

Firstly: His statement (salAllaahu alaiyhi wa sallaam): “The perfume of the women is the one which has a light scent and a strong revealing colour, while that of men is that which has a light colour and a strong scent.” [ Aboo Dawood and it is a saheeh hadeeh]

Secondly: (We look to) The actions of the female companions regarding this issue. And on this I will bring some established narrations on this issue. And these are those narrated by al-Haafidh ibn Abee Shaybah in his book al-Musannaf:

» From Ibraaheem (al-Nakhaa’ee): That he together with ‘Alqamah and al-Aswad used to enter upon the wives of the Prophet (salAllaahu alaiyhi wasallam), and they used to see them dressed in red outer coverings.”

» Ibn Abee Mulaykah who said, “I saw Umm Salamah (radiAllaahu anha) dressed in clothing, and a covering dyed with saffron (this is either yellow or red in colour).”

» Al-Qaasim ibn Muhammad ibn Aboo Bakr as-Siddeeq: “That ‘Aa’ishah (radiAllaahu anha) used to wear yellow clothing and she was in a state of Ihraam.”‘

[Taken from the book entitled: جلباب المراة المسلمة في الكتاب والسنة – The Jilbâb of the Muslim woman as in the Qur’ân and Sunnah, pg.77. Authored by Al Imâm, Al Mujaddid, Al Muhaddith, ash-Shaykh Al-Albâni]

Sh. ‘Ubayd: Wear the Jilbaab- as there is no obedience to the creation (Parents etc) when it involves disobedience to the creator.

In the Name of Allaah, Ar-Rahmaan, Ar-Raheem…

Question posed to Shaykh ‘Ubayd al-Jaabiree

[Q]: Is it permissible for a woman to disobey her parents if they command her not to wear the ‘abaaya?

[A]: It seems to be apparent that you, O my daughter, are from the khalaeej (the Gulf States) if in fact you are not from Saudi Arabia. It is obligatory upon the Muslim woman to wear the jilbaab. The jilbaab is an outer covering that conceals the beauty of a woman and her clothing; it covers her body from head to toe. This means that it covers the entire body.

As for the ‘abaaya that is most popular in the Gulf States, then it has taken the place of the jilbaab.

I say that if in your area the jilbaab is predominately worn by the people, then do not wear the ‘abaaya. However, if in your area or country the people predominately wear the ‘abaaya then do not obey your parents (i.e. wear the jilbaab not the ‘abayaa) as there is no obedience to the creation when it involves disobedience to the creator.

At this point I would like to clarify that THE ‘ABAAYA OF THE WOMAN IS TO BE WORN UPON THE HEAD, AND FOR HER TO WEAR IT UPON THE SHOULDERS IS AN ERROR, even if some of the people of knowledge have given verdicts that the ‘abaaya can be worn on the shoulders.

Verily, those who have given the verdict (stating) that a woman can wear the ‘abayaa on the shoulders have only done so because they were unaware that the ‘abayaa has taken the place of the jilbaab; and the jilbaab is worn from the head.

Understand this, may Allaah bless you.

Source: http://www.en.miraath.net/content/parents-order-their-daughter-remove-her-‘abaya