Precious Provisions

Precious Provisions
Precious Provisions
In the Name of Allah, the Most Beneficent, the Most Merciful
[THE STUDY PACKAGE: PART 1]
Taught by: Shaykh Yasir Qadhi Al Maghrib Institute
Durbah Study Sessions Department Presents
Topics: 1) Introduction 2) Food 3) Land Animals (Part 1)

Designed to help YOU score high on the exam and MORE IMPORTANTLY, to help YOU retain the knowledge for the sake of our Creator, our Master, Allah (swt).
Email: StudySessions@durbah.org for feedback, comments, or to help out!
Precious Provisions
THE Quizzes ----------------------------QUIZ 1 ETIQUETTE OF FOOD 1. In which surah did Allah swt promise two blessings in Jannah to the Believers? a. Surah Nisa b. Surah Nur c. Surah Taha d. Surah Al-Maidha
2. What are the two strictest etiquettes that must be followed? a. Washing hands before and after eating; not wasting food, even if dropped b. Saying the Basmalah; eating with the right hand c. Wiping the plate and fingers clean; not wasting food, even if dropped d. Saying the Basmalah; Eating from that which is close to you
3. Is it sunnah to eat with fingers or can you use utensils without abandoning sunnah? a. No, you cannot use utensils, because you must use your fingers b. Sunnah is to eat with right hand, and not necessarily fingers. So you can eat with utensils c. No, because utensils are a modern phenomenon and are considered bida d. Yes, because the Sunnah says you can use utensils
4. One should eat moderately, dividing stomach into: a. Halves: one half of stomach should be filled with food, one half filled with drinking b. Fourths: one fourth of stomach filled with food, one fourth filled with drinking, one fourth filled with sweets/dessert, one fourth filled with air c. Thirds: one third of stomach filled with food, one third filled with drinking, one third filled with air d. It does not matter; you can eat and drink as much as you like
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5. The prophet (sas) said, As for me, I do not eat while muttaki [Al-Bukhari]. What is NOT one of the meanings of ittika? a. Sitting on left foot, with right foot raised, so that stomach and thigh are connected b. To lean to ones left side, supporting the body with ones left hand c. To lean with ones back against a support d. To sit cross-legged
6. True or False: you do not need to make dua for the one who hosted you
7. True or False: if food drops on the ground, it is dirty and should be thrown away
8. True or False: eating from a separate plate is a sign of selfishness
9. True or False: when you are finished eating, do not wash your hands until you have licked then or they have been licked by you (by an animal)
10. True or False: baraqah descends on center of plate, so you should eat from the center first, and work your way outward toward the corners
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[THE STUDY PACKAGE: PART 1] QUIZ 2 ETIQUETTE OF DRINKING
1. True or False: it is not necessary to say the Basmalah before drinking
2. True or False: small sips are more quenching, healthy, and sweet to taste
3. True or False: do not breathe into container, even if it is to cool a babys bottle of milk
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QUIZ 3 LAND ANIMALS 1. Which Madhab is most lax in food, and which is most lax in drinking alcohol? a. ShafiI; Hanbali b. Maliki; Hanafi c. Maliki; Hanbali d. ShafiI; Hanafi
2. Which of the following is not permitted to be eaten? a. All domesticated cattle b. Nonpredatory wild animals c. Wild donkey (zebra) d. Domesticated donkey
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3. There is a difference of opinion over these animals, on whether or not they are permissible to eat a. Horse b. Rabbit c. Zebra d. Dog
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List O Gems
--------------------------------Taken From: http://forums.almaghrib.org/showthread.php?t=31327
Of the first plots of Shaytaan was to expose the nakedness of our parents, Adam and Hawwa, and to have them eat the haraam. When eating from a common plate, eat from what is near you. Eat from the corners of the plate and work to the middle. There have been narrations of ahadeeth that Rasulullah salllahu 'alaihi wa salaam said that the barakah of the food is in the center.
Not following etiquettes of eating is NOT haraam. Etiquettes, in general, deal with makrooh (actions which should be avoided) and mustahabb, whereby you gain reward for doing it. As always, intention is important in all aspects in life.
Eating in a common plate is a forgotten sunnah. We have become so selfish and self-centered that we can't even fathom to eat together in a common plate. Rather, we all have our seperate plates. blowing in your own vessel is allowed as long as it is not a communal vessel. (a mother can blow into her child's vessel to cool it a little) when/if others ask you: what kind of religion do you have that dictates to you how to eat, how to relieve yourself, what foot to enter the door with, etc? just answer them: what kind of a religion is one that does NOT dictate how to worship Allah or how to live life? - that tells you what to do Sunday but not Monday, Tuesday, Wednesday, Thursday, Friday and Saturday? shaytan considers food which hasn't had "bismillah" recited over it as "free for all" (ewww); similarly a home in which one does not enter with bismillah and salaams will be a free place to stay for the shayateen that day, a'oodhubillah min dhaalik
Precious Provisions
the Qur'an actually tells us how to eat! in fact an entire page talks about its etiquettes an adab of food is to not criticize it, even if one dislikes it.. if the Prophet (S) ever liked a food, he would eat it, otherwise if he did not like it, he would simply leave it, if asked, he would reply "I don't find myself having any need for it." -look at the ihsaan in his reply.. Allahumma Salli 'Ala Muhammad this goes with not criticizing but is an important gem on it's own: be thankful for all food if we ate in moderate quantities, there would be no need for diets (what's the moderate quantity you ask? fill your stomach 1/3 food, 1/3 water, and leave 1/3 for air) the Prophet (S) said that there is no container more despicable to fill than the stomach the shaykh also mentioned that it's only a modern phenomena that one entire civilization will be so concerned with dieting because of obesity when the rest of the world is dying of starvation.. even 100 years ago, he said, diets were unheard of once a man belched and filled the room with a not-so-pleasant smell, to which the Prophet (S) responded: "Save us from your belching!" lol we should try to cut the amount of water we intake in our sips/gulps until we can divide that by three - in fact, taking three small sips instead of a large gulp is more quenching, more healthy and more sweet to the body i thought this was a good little point/gem we learn many etiquettes of eating from Anas ibn Maalik because he was the servant of the Prophet (S) and thus was able to see how he behaved when he gave the Prophet food the Prophet (S) loved the juiciest part of the animal (shank) - just another excuse to like that part of it too to say that eating meat is barbaric shows lack of iman as one who says such is saying this about what Allah has made permissible.. you CAN however be a vegetarian if you want though, but according to the shaykh's personal opinion, you're really missing out
Precious Provisions
avoiding a latte or french fries is good for your health and for your budget but it won't help your brothers in Palestine.. what is better for you and for them is if you pray two raka'ah and make du'aa for them We are not supposed to use modern science to prove anything outlined in the Quran or Sunnah rather we know that it is true because the our Lord and his Messenger told us and anything later proved by science merely affirms something we already know. SubhanAllah what a blessing it is that our religion outlined not only what to eat, but what is best to eat for our livelihood and health. It truly makes you remember how blessed we are to be part of a complete and perfect religion.
Average Person + C o l l e c t s leftovers + Gives it to those who need it + Preserves the food + Helps the needy =
Huge Difference & Lots of Ajr
in terms of FOOD, the maalikis are the most lax while the hanafis are the strictest, in terms of drink it's pretty much the opposite this isn't fiqh.. this is english which most people don't know, that's why i'm posting it: mules are the offspring of a male donkey and a female horse a hinny is the offspring of a female donkey and a male horse neither can reproduce, so each and every one you find was born from that process It is of the etiquettes of eating food to wipe the plate and fingers clean and to not waste food even if dropped! We are advised to not even waste the tiniest of morsel... The food that is dropped and not eaten, the shaytan considers it permissible to eat regardless of whether Bismillah was said in the beginning. Q/. So what if the shaytan eats my food...why does it matter? A/. The Shaytan is our biggest enemy. He leads us astray every chance he gets. His mere presence is disasterous for us. So, by giving him an open invitation of eating with us (not saying Bismallah before eating) is beyond disastrous!
The definition of barakah is to increase the good of something!
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Be generous with your food. Prophet (saw) advised the companions to increase their broth by adding water so they could share it with others. There is barakah in sharing food...so much so that food normally used to feed one person can satisfy the hunger of two people or more.
Here's a good thing to include in your diet plan: Don't eat while muttaki (lean with one's back against a support; lean with one's left side supporting the body with one's left hand; to sit cross-legged). When you eat while muttaki, you allow the stomach to relax in a way that makes it easier to keep filling it up with more food.
The first blessing that was given to our father Adam was FOOD. A person does not fill any container more despicable than his stomach - hadith
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Notes: DETAILED
-----------------------------Friday, January 9th, 2009
Introduction
The Fiqh of living Allah mentioned two blessings of Jannah that are above all others food and clothing. Your hunger and thirst and clothing will all be taken care of. Of the greatest blessing that Allah blessed Adam and Hawwaa were food and clothing. Verily, You have (a Promise from Us) that You will never be hungry therein nor naked. [Surah TaHa: 118] The first thing that Allah told Adam to enjoy in Jannah was food. Raghada bountiful, plentiful. Eat to your hearts content. This is why the very firsts crisis that shaytaan caused Adam and Hawwaa with was to eat haraam food. Allah said that Sahytaan tempted them to eat the haraam and to expose their nakedness. The very first crisis our mother and father fell into Shaytan tempted them to eat haram, and to expose their nakedness. Therefore, ever since shaytaan was created, the very first plot that he created was to cause mankind to eat the haraam and not dress appropriately. The #1 plot if Shaytan is to make man eat haram and to dress improperly. But Alhamdulillah we have a religion that tells us what to eat and how to dress properly. Therefore, it is of the greatest blessing that Allah has given us. The prophet told his companions not to make haraam what Allah made halaal. Hadeeth of the men who decided to give up meat, sleep and marriage. A'isha * tells us that he used to love the juiciest part of the animal the shank of the meat. And he used to wear the best clothes in front of Allah , and on the day of Eid. He used to enjoy the blessings that Allah blessed him with. It is indeed the blessing of Allah that He has told us what to eat, what to drink, and how to eat and drink. Even what to do when the food is exiting the system is told to us. He tells us even how to use the bathroom. There is no other religion like Islam. Of what value is a religion that tells you how to
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chant your prayer on Sunday but not how to live your life from Monday to Saturday, or a religion that tells you who your God is but not how to worship Him? Allah informed us of each and every matter that we need to live, because Islam is the only complete religion.
Forbidden to You (for food) are: Al-Maytatah (the dead animals - cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allh, or has been slaughtered for idols, etc., or on which Allh's Name has not been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by a wild animal - unless You are Able to slaughter it (before its death) - and that which is sacrificed (slaughtered) on An-Nusub (stone altars). (Forbidden) also is to use arrows seeking luck or decision, (all) that is Fisqun (disobedience of Allh and sin). This day, those who disbelieved have given up All hope of Your religion, so fear them not, but fear Me. This day, I have perfected Your Religion for you, completed My Favour upon you, and have chosen for You Islm as Your religion. but as for Him who is forced by Severe hunger, with no inclination to sin (such can eat These above-mentioned meats), Then surely, Allh is Oft-Forgiving, Most Merciful. [Surah Al-Maidah: 3] Allah says in this verse that He has perfected our religion, and in what context does hHe make this statement? The context of this verse, Allah revealed all the halaal and haraam foods to eat. Ibn Abbas : This is the last verse revealed regarding halal and haram. Thus, Allah couples perfection of the religion with the halaal and haraam food. The entire context is food, and right in the middle is verse 3 - that the religion has been perfected.
[THE STUDY PACKAGE: PART 1] Precious Provisions
Etiquettes of Food
p. 4
Etiquettes of Food
Once, the prophet was sitting in the house of his wife Umm Salamah, when her son 'Umar b. Abi Salamah ran in, and started eating hastily from all over the plate. The prophet gently said to him, O Ghulam! Mention Allah s Name, and eat with your right hand, and eat from that which is close to you. (al-Bukhari & Muslim in their Sahihs) The importance of adaab is demonstrated by this hadeeth due to the fact that the prophet stopped his own meal and made a point of correcting even a little child, telling him to please Allah even while eating. Adaab At-Taaam: 1) Saying the Basmalah This is the most strict. The first thing that the prophet told 'Umar to do was to say bismillah. This is the most important and strict etiquette. Hudhaifah reported: When we attended a meal with the Messenger of Allah , we would not stretch forth our hands towards the food until he would start eating first. Once, we were with him when a little girl rushed in as if someone was impelling her. She was about to lay her hand on the food when the Messenger of Allah caught her hand. Then a bedouin came in rushing as if someone were pushing him. He caught his hand also and said, "Satan considers that food lawful for himself on which the Name of Allah is not mentioned. He (Satan) brought this girl to make the food lawful through her but I caught her hand. Then he brought the bedouin to make it lawful through him but I caught his hand too. By Him in Whose Hand my soul is, now Satan's hand is in my grasp along with their hands.'' Then he mentioned the Name of Allah and began to eat. [Abu Dawud and An-Nasa'i]
Jabir reported: I heard Messenger of Allah saying, "If a person mentions the Name of Allah upon entering his house or eating, Satan says, addressing his followers: `You will find nowhere to spend the night and no dinner.' But if he enters without mentioning the Name of Allah, Satan says (to his followers); `You have found (a place) to spend the night in, and if he does not mention the Name of Allah at the time of eating, Satan says: `You have found (a place) to spend the night in as well as food.''' [Sahih Muslim]. À'isha reported: Messenger of Allah said, "When any of you wants to eat, he should mention the Name of Allah in the begining, (i.e., say Bismillah). If he forgets to do it in the beginning, he should say Bismillah awwalahu wa akhirahu (I begin with the Name of Allah at the beginning and at the end).'' [At-Tirmidhi and Abu Dawud]. 2) Eating with the right hand. Salama b. Akwa' reported on the authority of his father that a person ate in the presence of Allah's Messenger with his left hand, whereupon he said: Eat with your right hand. He said: I cannot do that, whereupon he (the Holy Prophet) said: May you not be able to do that. It was arrogance that prevented him from doing it, and he could not raise it (the right hand) up to his mouth. [Sahih Muslim: Book 023, Number 5011] The severity of intentionally not eating with your right hand. How to eat with your right hand? Ka`b bin Malik reported: I saw Messenger of Allah eating with three fingers (i.e., the thumb, the index finger and the middle finger) and licking them after having finished the food. [Sahih Muslim] The scholars differ about whether this is 3 fingers and the thumb or 2 and the thumb. The reason for this scholars say is that this gives you smaller amounts. It is better for digestion, and it causes you to not overeat.
Question: are you abandoning the Sunnah if you eat with a utensil (spoon, knife, fork)? The scholars of Fiqh did not discuss this issue, because utensils are a very modern thing. Having so many utensils is a relatively modern phenomenon. However, it does appear that the Sunnah is to eat with the right hand and not necessarily to eat with the right fingers. By eating with the fingers, the prophet indicated that the Sunnah is to take small amounts, and this can be done even with utensils. The prophet used to use knives to cut his meat with and the right hand to eat it. Al-Mughirah ibn Shubah. It is in the spirit of the Sunnah to eat with the fingers, but it is the Sunnah to eat with the right hand and to eat small amounts. 3) Eating from that which is close to you. The context of the hadeeth is that you have a large common plate. And this is still common in other societies that are not as luxurious as American culture. However, when there is not a common plate, this rule can be broken; if its your individual plate, you can eat from wherever you like. Also, the scholars say that if you ask permission for what you want, then you can take from the other side of the plate and the other person allows you. Also, it can be broken if it is generally okay to do so, such as if one is being hosted. Hosts generally want to please their guests in whatever way. Anas said: "I went with Messenger of Allah to eat some food which a tailor made for him. He served barley, bread and soup with pumpkin in it. I saw the Messenger of Allah, going after the pumpkin around the dish, so I have always liked pumpkin since that day." [Muttafaq Alay] The prophet did this because he knew the host did not mind. 4) Eating from the corner of the plate and not from the center. Ibn Àbbas reported: The prophet said, "Blessing descends upon food in its middle, so eat from the sides of the vessel and do not eat from its middle.'' [At-Tirmidhi and Abu Dawud]
Increase the good so inshaaAllah it shall suffice.
5) Eating together from a common plate. The prophet said: Eat together and dont go individually because barakah is with the congregation. [Ibn Majah] The concept of having your own plate and eating by yourself was considered rude. Etiquettes, generally speaking, are not issues of haram; they are issues of makrooh and mustahab. For example, if you dont do it out of arrogance, then this is kufr. But if your culture has different traditions, then there is no sin in not doing it. Some of the scholars bring the bismillah and eating with the right hadn to the level of a sin, but not the others. There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if You eat from Your houses, or the houses of Your fathers, or the houses of Your mothers, or the houses of Your brothers, or the houses of Your sisters, or the houses of Your father's brothers, or the houses of Your father's sisters, or the houses of Your mother's brothers, or the houses of Your mother's sisters, or (from that) whereof You hold keys, or (from the house) of a friend. No sin on You whether You eat together or apart. but when You enter the houses, greet one another with a greeting from Allh (i.e. say: As-Salmu 'Alaikum - peace be on you) blessed and good. Thus Allh makes clear the Ayt (these Verses or Your religious Symbols and signs, etc.) to You that You may understand. [Surah An-Nur: 61] In this regard everything is the same. Therefore, when you are together, it is recommended to eat from a common plate. But if you want to eat, you dont have to look for a jamaaah. 6) Wiping the plate and fingers clean. Ibn Àbbas (May Allah be pleased with them) reported: Messenger of Allah said, "When one of you finishes eating, he should not wipe his fingers until he has licked them himself or has given them to someone else to lick for him.'' [Muttafaq Alay] This also implies that you should wipe the utensils as well. The reason for this is to eat every last drop. 7) Washing hands before and after eating. There are a number of ahadith about this but they are all weak, but it is common sense. 8) Not wasting food, even if dropped.
Jabir reported: The Messenger of Allah said, "Satan appears at everything done by you; he appears even at one's dinner. When a morsel of any of you falls, he should pick it up and remove any dirt on it, and then eat it. He should not leave it for Satan, nor should he wipe his hand with the towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.'' [Muslim] This is another type of food Shaytan considers permissible. The general premise is to not waste food appreciate the food that Allah has given to you. p. 5 9) Being generous with your food. This is commonsense but the prophet commands it. The prophet commanded us to be generous with our meat, and this was a luxury item in their day. When one of you cooks meat, increase the water, and feed your neighbors. Abu Hurairah reported: Messenger of Allah said, "The food of two persons suffices for three persons, and the food of three persons suffices for four persons.'' [Muttafaq Alay] Be generous and Allah will bless you. 10) Not criticizing the food, even if you dislike it. Abu Hurairah reported: The Messenger of Allah never found fault with food. If he had inclination to eating it, he would eat; and if he disliked it, he would leave it. [Muttafaq Alay] This is a perfection of Emaan. Whatever was presented to him, the prophet thanked Allah for it. And the best example of this is the instance of the desert lizard when it was presented to him.
Narrated Khalid bin Al-Walid : That he went with Allah's Apostle to the house of Maimuna, who was his and Ibn 'Abbas' aunt. He found with her a roasted dabb (desert lizard) which her sister Hufaida bint Al-Harith had brought from Najd. Maimuna presented the dabb before Allah's Apostle who rarely started eating any (unfamiliar) food before it was described and named for him. (But that time) Allah's Apostle stretched his hand towards the (meat of the) dabb whereupon a lady from among those who were present, said, "You should inform Allah's Apostle of what you have presented to him. O Allah's Apostle! It is the meat of a dabb." (On learning that) Allah's Apostle withdrew his hand from the meat of the dabb. Khalid bin Al-Walid said, "O Allah's Apostle! Is this unlawful to eat?" Allah's Apostle replied, "No, but it is not found in the land of my people, so I find myself having no need for it." Khalid said, "Then I pulled the dabb (meat) towards me and ate it while Allah's Apostle was looking at me. [Sahih Al-Bukhari: Volume 7, Book 65, Number 303] It is okay to have a bad reaction to the food (i.e. not like it), but you should not criticize the food. The prophet was presented with the food, and he did not touch it. Rather than criticize, the prophet said very eloquently: I dont find myself having any need for it. This was the perfection of the prophet s akhlaaq. Dont criticize the food that Allah has blessed the people with. Dont criticize any blessing other people eat for food. 11) Praising Allah afterwards: The most authentic duaa is the one in Saheeh Bukhaari
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Abu Umamah reported: Whenever the prophet finished a meal, he would say: "Al-hamdu lillahi kathiran taiyiban mubarakan fihi, ghaira makfiyyin wa la muwaddaìn, wa la mustaghnan ànhu, Rabbuna. (All praise is due to Allah, praise which is abundant, pure, and full of blessings, which is indispensable and to which one cannot be indifferent).'' [Sahih Al-Bukhari] Im not implying that this is sufficient, nor that I dont want or need more food, Oh Allah we always need more and we will continue to thank you.
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Muàdh bin Anas reported: Messenger of Allah said, "He who has taken food and says at the end: Àl-hamdu lillahilladhi atàmani hadha, wa razaqanihi min ghairi haulin minni wa la quwwatin (All praise is due to Allah Who has given me food to eat and provided it without any endeavour on my part or any power),' all his past sins will be forgiven.'' [At-Tirmidhi] 12) Try your best to respond to someone who invites you to his house. Abu Hurairah reported: Messenger of Allah said, "When any of you is invited to a meal, he should accept the invitation. If he is observing Saum (fasting), he should supplicate for the betterment of the host and if he is not fasting, he should eat.'' [Sahih Muslim]. When someone goes to trouble to prepare food for you, try your best to honor that hospitality within reason. 13) Making Du'a for the one who hosted you: And when you respond to the invitation, go there and make duaa for the one who hosted you. Whenever the prophet would go to someones house who invited him, he would do salaah. This does not mean prayer, but that he would make duaa for them.
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The proof is in another version of the hadeeth, that when he would go to someones house, when the table was lifted, he would make duaa for the host. This is also true for someone who hosted you at a restaurant (paid the bill).
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14) Eating in moderate quantities. It is enough for the son of Adam to have just morsels (of food) to keep his back upright. But if you have to eat more than that, then one third for food, one third for water, and one third for air. If we were to fulfill the Sunnah, people wouldnt have to worry about dieting and such. The prophet said: The worst vessel that the son of Adam can fill is his stomach.
15) Control ones belching. Do not make belching sounds after eating and drinking. This irritates other people, and is also mentioned in the Sunnah. A bedouin came in front of the sahaabah and was sitting and he began to belch and he had eaten garlic so it smelled. The prophet said: Yaa hadhaa, save us from your belching. He prohibited the man from becoming a nuisance. p. 6 16) Not doing ittika As for me, I do not eat while muttaki (al-Bukhari) Abu Juhaifah Wahb bin Àbdullah reported: The Messenger of Allah said, "I do not eat reclining.'' [Sahih Al-Bukhari] Meaning of ittika: To lean with ones back against a support. To lean to ones left side, supporting the body with ones left hand. To sit cross legged. The basic concept is to sit down in a way that allows your stomach to expand.
Àbdullah bin Busr reported: The prophet had a large bowl called Al-Gharra', which would be carried by four men. One day, when the Companions finished their Duha (forenoon optional) prayer, Al-Gharra' was brought full of sopped bread, meat and broth, and they sat down around it. When their number increased, The Messenger of Allah sat down on his knees and rested on the soles of his feet. A bedouin said to him: "What sort of sitting is that?'' Thereupon Messenger of Allah said, "Verily, Allah has made me a courteous slave not a fierce tyrant.'' Then he said, "Eat from the sides of the bowl and leave the central part of it so that your food will be blessed.'' [Abu Dawud] The scholars have many opinions about how the prophet was sitting. He was sitting so that he was leaning forward on the thigh and the knee. This is the perfection of the etiquette of eating. Of course, the other extreme should not be observed either.
For Drinking
1) Drinking in three sips. This means that a normal swig that a person would take should be split into 3. A whole bottle of water is fine, but it should be done in small sips, not one big gulp. Anas reported: Messenger of Allah used to breathe three times in the course of a drink (he used to drink in three gulps). [Muttafaq Alay] Anas reported that Allah's Messenger breathed three times (outside the vessel) in the course of a drink and said: It is more thirst- quenching, healthier and more wholesome. Anas said: So I also breathe three times in the course of a drink. [Sahih Muslim: Book 023, Number 5030] This is what the prophet said so many years ago and modern science proves it today 2) Not blowing or breathing into the container. Abu Qatada reported on the authority of his father that Allah's Apostle (may peace be upon him) forbade breathing in a vessel. [Sahih Muslim: Book 023, Number 5028] Anas ibn Maalik said that the prophet forbade one to breathe into a container, to cool the drink, or just holding it to the mouth and breathing. This is makrooh. In those days, people did not have individual cups they had to share a water skin. The prophet said dont blow into that. The scholars therefore said that if you blow into your individual container, that is fine, because the issue of harming others does not exist anymore (as long as no one is sharing it). Therefore, the prohibition does not apply anymore.
3) Avoid drinking while standing? The reason there is a controversy is because there are variant ahadeeth that allow it, or prohibit it. Companions themselves differed over this issue. Most of the adaab are narrated by Anas ibn Maalik because he was the servant of the prophet , so he prepared the food of the prophet and gave him the food to eat and drink. 1- Prohibited One of the hadeeth from Anas is that the prophet prohibited standing while drinking. Anas reported: The prophet forbade us from drinking while standing. Qatadah reported: "We asked him: `What about eating?''' He said: "That is even worse, (or may be he said) more detestable.'' [Sahih Muslim] There is another hadeeth that showed that the prophet himself stood and drank. 2- Allowed in certain circumstances Ibn Àbbas reported: I served Messenger of Allah Zamzam water to drink and he drank it while he was standing. [Muttafaq Alay]. Was it just because this was at Hajj? Theres no luxury to sit and drink water with so many people bustling about at Hajj, not unless you want to get trampled. Bukhari has both positions, but he leans toward permissibility. At-Tahawi (311H), Ibn Hibban (356H), etc. all have chapters dedicated to this controversy it is an old controversy.
3- Permitted Ali ibn Abi Taalib stood up and drank from the water canister, and said: Some people say that you shouldnt drink while standing, but I saw the prophet do exactly as I did.
Narrated An-Nazzal bin Sabra: 'Ali offered the Zuhr prayer and then sat down in the wide courtyard (of the Mosque) of Kufa in order to deal with the affairs of the people till the 'Asr prayer became due. Then water was brought to him and he drank of it, washed his face, hands, head and feet. Then he stood up and drank the remaining water while he was standing. and said, "Some people dislike to drink water while standing thought the Prophet did as I have just done." [Sahih Al-Bukhari: Volume 7, Book 69, Number 520]
It does appear that you should drink while sitting, unless there is a reason to stand. Ibn 'Umar reported: During the lifetime of Messenger of Allah we would eat while walking and would drink while standing. [At-Tirmidhi] On the other hand, if there is no hurry, then it is better to sit down. This is the position of ibn Taymiyyah .
Saturday, January 10th, 2009
Section I:
Permissible & Impermissible Animals
p. 8
First Category: Land Animals

GENERAL RULE: Everything is permitted unless an evidence proves otherwise. Ijmaa: Everything is permitted unless stated otherwise and unless it would kill you. If we find an exotic animal and Allah doesn't specify whether it's halal or haram, and if two people come debating whether it's halal or haram, the one who has to bring proof is the one claiming it haram. Allah says in the Qur'an: And indeed we have honoured the Children of Adam, and we have carried them on land and sea, and have provided them with At-Taiyibt (Lawful good things), and have preferred them above many of those whom we have created with a marked preference. [Surah al-Israa: 70] Allah created these things for us- for our use. And he created the good things for us to enjoy.
Say (O Muhammad ): "I find not In that which has been inspired to Me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytatah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork, etc.) for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allh (or has been slaughtered for idols, etc., or on which Allh's Name has not been mentioned while slaughtering). but Whosoever is forced by necessity without wilful disobedience, nor transgressing due limits, (for Him) Certainly, Your Lord is Oft-Forgiving, Most Merciful." [Surah Al-Anam: 145]
O You who believe! fulfill (your) obligations. lawful to You (for food) are All the beasts of cattle except that which will be announced to You (herein), game (also) being unlawful when You assume Ihrm for Hajj or 'Umrah (pilgrimage). Verily, Allh commands that which He wills. [Surah Al-Maidah: 1] Everything has been deemed halal except the exceptions; unless it is explicitly mentioned that it is haram. With regards to the four Madhahib, generally speaking, the Maliki are the most lax in terms of food and the Hanafi are the strictest. However, when it comes to drink, it is the exact opposite, the Hanafiyya are the most lax, and the Maliki are the strictest. This is the way of the madhahib and the other two (Hanbali and Shafiee) fall somewhere in between.
Animals: The Shari'ah divides them into four categories: 1234 Land (those that live on land) Sea (those that live in the water any kind of water, not specifically sea) Animals that fly (birds) Vermin (insects, rats, mice, etc.) This categorization has nothing to do with biology. The Shariah isnt concerned with biology.
Land Animals a) domesticated (anam: cattle) b) wild (deer, lions, etc) a. Predatory b. Non-Predatory p. 9 Allowed by unanimous consensus: 1) Cattle (cows, sheep, goat, camels) All baheema are permitted. 2) Gazelles, deer, antelopes, etc. 3) Wild bovines (buffalos, etc.) 4) Zebras The prophet permitted zebras & forbade donkeys Jabir b. 'Abdullah is reported to have said: We ate during the time of Khaibar the (flesh) of horses and of wild donkeys, but Allah's Messenger prohibited us (to eat) the flesh of domestic donkeys. This hadith has then transmitted on the authority of Ibn Juraij. [Sahih Muslim: Book 021, Number 4780] There is no such thing as wild donkeys. The term used in Arabic refers to zebras, not wild donkeys. It is what they would call zebras in Arabic when once upon a time zebras used to live in Arabia. 5) Rabbits The prophet was given a rabbits leg rate from it. Narrated Anas : We chased a rabbit at Mar-al-Zahran and the people ran after it but were exhausted. I overpowered and caught it, and gave it to Abu Talha who slaughtered it and sent its hip or two thighs to Allah's Apostle . (The narrator confirms that he sent two thighs). The Prophet accepted that. (The subnarrator asked Anas, "Did the Prophet; eat from it?" Anas replied, "He ate from it.") [Sahih Al-Bukhari: Volume 3, Book 47, Number 746]
Prohibited by unanimous consensus: 1) All types of pig, and all that is derived directly from it Khinzeer-includes other types of animals than pig e.g. the wild boar. Lahma al-khinzeer: the flesh of pig. When Allah prohibits the item that is the most useful the juiciest part of the animal then anything less useful is also prohibited. There is no ikhhlaf about this issue. 2) All types of dog Maliki: dont consider them forbidden; some say makruh. 3) Donkeys (domesticated donkeys) Maliki: dont consider them forbidden; some say makruh. Shaibani reported: I asked 'Abdullah b. Abu Aufa about (the lawfulness or unlawfulness of) the flesh of the domestic asses. He said: We experienced hunger on the Day of Khaibar as we were with the Messenger of Allah . We found domestic donkeys in the exterior of Medina. We slaughtered them and our earthen pots were boiling when the announcer of the Messenger of Allah made an announcement that the earthen pots should be turned upside down and nothing of the flesh of the domestic donkeys should be eaten. I said: What kind of prohibition is it that he (the Holy Prophet) has made? He said: We discussed it amongst ourselves. Some of us said that it has been declared unlawful forever, (whereas others said) it has been declared unlawful since one-fifth (of the booty) has not been given (to the treasury, as is legally required). [Sahih Muslim: Book 021, Number 4768]
Jabir b. 'Abdullah is reported to have said: We ate during the time of Khaibar the (flesh) of horses and of wild donkeys, but Allah's Messenger prohibited us (to eat) the flesh of domestic donkeys. This hadith was then transmitted on the authority of Ibn Juraij. [Sahih Muslim: Book 021, Number 4780]
4) Mules (offspring of a male donkey and a female horse) Horse: halal + Offspring = mule -> halal or haram? Donkey: haram Opinion #1: Jumhoor: If either of the parents are prohibited, the offspring are as well in terms of food. Opinion #2: Maliki: Look at the father: The child is ascribed to the father on whose bed he was born.
Narrated 'A'isha : Sa'd bin Abi Waqqas and 'Abu bin Zam'a had a dispute over a boy. Sa'd said, "O Allah's Apostle! This (boy) is the son of my brother, 'Utba bin Abi Waqqas who told me to be his custodian as he was his son. Please notice to whom he bears affinity." And 'Abu bin Zam'a said, "This is my brother, O Allah's Apostle! He was born on my father's bed by his slave girl." Then the Prophet looked at the boy and noticed evident resemblance between him and 'Utba, so he said, "He (the toy) is for you, O 'Abu bin Zam'a, for the boy is for the owner of the bed, and the stone is for the adulterer. Screen yourself before the boy, O Sauda bint Zam'a." 'Aisha added: Since then he had never seen Sauda. [Sahih Muslim: Volume 8, Book 80, Number 757] In this madhab, the hinny (male horse + female donkey) is halal. Ijmaa: pig; Qiyas: all others. Difference of opinion over horses The main difference of opinion is over horses. Hanafi: impermissible/makruh: Allah created the horse to ride, not to eat. Others: permissible. Even though they are used to ride on, they are still halal to eat. The prophet and his companions slaughtered horses in Medina and ate when there was no drought (Bukhari).
Narrated Asma' : We slaughtered a horse (by Dhabh) during the lifetime of Allah's Apostle while we were at Medina, and we ate it. [Sahih Al-Bukhari: Volume 7, Book 67, Number 419]
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[THE STUDY PACKAGE: PART 2 & 3]
Topics: 1) Land Animals (Part 2) 2) Sea Animals 3) Birds 4) Vermin 5) Slaughtering
[THE STUDY PACKAGE: PART 2 &3]

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Quiz Time!
Continued from last study package: 4. Every animal that is mustakhbath is prohibited. What is the meaning of mustakhbath? a. An animal that has fangs b. An animal that is poisonous c. An animal that is disgusting d. An animal that eats other animals
5. Which Madhab is very strict over the ruling of mustakhbath animals, and which is most lax? a. Hanbali; Shafii b. Hanafi; Shafii c. Hanafi; Maliki d. Maliki; Hanbali
6. There is a debate on the prohibition of eating the jallalah animal. What is the meaning of jallalah? a. An animal that has fangs b. An animal that is poisonous c. An animal that is disgusting d. An animal that eats najas (dead animals, defecation, etc.)
7. True or False: the majority say it is makruh to eat jallalah, and minority say it is haram
QUIZ 4
SEA ANIMALS
1. What are the two adjectives that Allah uses in the Quran to describe fish meat? (hint: lehman tariyyan) a. white and juicy b. fresh and tender c. healthy and tasty d. sweet and succulent
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2. What are the two types of dead meat that we are allowed to eat? __________ and __________
3. __________ and ___________ are the two types of blood we are allowed to eat
4. True or False: The Shariah considers whales to be mammals, not fish, and therefore eating whales is prohibited.
5. Short Answer: What is the condition that Hanafis place on eating fish?
6. Which madhab considers lobsters, octopus, and shrimp to be disgusting? a. Hanafi b. Maliki c. Hanbali d. Shafii
7. True or False: The majority of madhabs believe that the Quran does not differentiate between fish, and therefore all fish are permissible, unless they are poisonous after cooking.
8. True or False: Ocean water is impure, and therefore one cannot perform wudu with this water.
9. True or False: Fish, like all other animals, need to be slaughtered in order to be halal.
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10. Short Answer: What is the ruling for animals that live on the shore, such as crabs, turtles, and amphibians?
11. It is haram to kill frogs because: a. They are mustakhbath (disgusting), by unanimous consent b. Their croaking is their way of doing tasbeeh c. They are jallalah (eat najs) d. Because the Prophet (sas) forbade the killing of frogs QUIZ 5 BIRDS
1. True or False: Allah praises bird meat in the Quran by saying in Surah Waqiah verse 21 that He will allow His servants to eat bird meat in Jannah.
2. Which of the following birds are NOT prohibited? a. Eagles and falcons b. Hoopoes and shrikes c. Turkeys and ostriches d. Vultures, buzzards, and kites
3. All birds that __________ with their talons or feed off of ____________ are prohibited to eat.
4. The Prophet (sas) forbade the killing of these two birds: ____________ and _____________
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QUIZ 6
LAND VERMIN
1. Which of the following are not land vermin? a. Locust b. Frog c. Insects d. Rats
2. Only the carcasses of _________ and ___________ are permissible to eat.
3. Most blood is najs, except the blood of these two organs: ___________ and ____________.
4. The only land vermin that is permissible to eat is the: a. Rat b. Ant c. Locust d. Beetle
QUIZ 7
SLAUGHTERING (PART1)
1. In regards to rulings in slaughtering, the two strictest madhabs are: ______________ and ______________. The madhab that is most lax is _____________.
2. Which if the following is NOT a category of permissible animals? a. Killed by starving b. Killed by slaughtering c. Killed by hunting d. Killed without slaughtering or hunting
3. _____________ and ______________ are the two ways of slaughtering.
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4. Matching: Match the following terms with their definitions/descriptions: A.Maita a.) Upper neck; where cows, sheep, and goats are slaughtered B. Nahar b.) Slaughtering C. Sayd c.) killed without slaughtering or hunting D.Dhabhah d.) hunting or can be hunted E. Dabh e.) bottom of neck; where neck connects to collarbone; where the camel is slaughtered 5. True or False: All blood-flowing land animals that are in your control, such as cows, sheep, goats, and camels, must be slaughtered.
6. True or False: Only you can hunt. You cannot send trained animals to hunt for you.
7. Who is NOT allowed to slaughter? a. Baligh boy (boy who has not reached puberty) b. Girl or woman c. Original Christian or Jew d. Muslim in state of Ihraam (during Hajj)
8. True or False: A trained animal is one that stops eating when you tell it to, and it comes to you when you call it.
9. Which of the following is an acceptable method of killing an animal? a. Using a blade that is not sharp b. Using a trained hunting animal c. Using a stick to beat animal to death d. Using trap to starve animal to death e. Using teeth, nails or bones to kill the animal
10. Which madhab believes that saying Bismillah before sending trained animal out to hunt is only Sunnah and not required? a. Shafii
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b. Maliki c. Hanafi d. Hanbali 11. What are the only two types of animals that can be eaten without hunting or slaughtering? ______________ and ______________.
12. True or False: You cannot eat seafood that has been prepared by an atheist, agnostic, or Zoroastrian.
13. Is the meat halal in the following three scenarios? a. Before sending your trained dog out to hunt, you say Bismillah with the intention that your dog will kill a particular deer. However, when your dog returns from hunting, you realize that it has killed another deer. Is the meat of this dear halal?
b. You shoot a bird, but it falls into the water. You are not sure if it has died from drowning or by your arrow. Is the meat of this bird halal?
c. You send your trained dog out to hunt. When you go to the catch, you see your dog by the dead animal. But you also see other dogs nearby. You are not sure if the animal was killed by your dog or by the other dogs. Is the meat of this animal halal?
14. True or False: You cannot eat from your partially-trained dogs catch. If you get to the animal before it is killed, then you must slaughter it.
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THE Test on Fiqh of Food -------------------------------------Test Fiqh of Food
Directions: After you have finished studying on the fiqh of food section, close your notebook and take this test. It will give you some indication as to how well you have studied, and how much more you need to study, bidhnillah! 1. Which ones of the etiquettes of food do scholars say will constitute sin if you leave it out? a. Saying the basmalah and not wasting food b. Washing the hands and controlling ones belching c. Not criticizing the food and eating with the right hand d. Saying the basmalah and eating with the right hand
2. True or False: It is never permissible to breathe into the container youre drinking. 3. Which companion did most of the rulings of the etiquettes of eating and drinking come from? Why? 4. Make a diagram of how the shariah divides animals. 5. What is the general rule regarding the madhaahib in food? 6. What is the one food that is unanimously considered haraam by all scholars? a. dogs and pig b. pig c. mules d. biryani
7. What is the duah you make for the one who hosted you? 8. Which animal do most of the scholars consider permissible to eat but the Hanafis consider it to be makrooh? Why?
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9. True or false: All animals with fangs are haraam. 10. How does a jallalah animal come out of the jallalah category? 11. True or false: There is a difference between whales and regular fish, according to the scholars. 12. Which animal is forbidden to eat because it makes tasbeeh? Hint: It croaks! 13. Birds that hunt with ______ are forbidden. 14. Which of the following birds are forbidden to eat because the Prophet salallahu alaihi wa salaam explicitly mentioned it? A.The hoopoe and hudhud B.The shrike and duck C.The hoopoe and shrike D.Tweety and Big Bird
15. With regards to slaughtering, what is the general rule of the madhaahib? 16. With regard to slaughtering animals, how are they categorized? 17. What may a person hunt with? 18. What is forbidden with regards to hunting? 19. Give an example of animals that you can eat without hunting or slaughtering. 20. Discuss the conditions of the one who is slaughtering. 21. True or false: You can slaughter with a blunt knife. 22. What is the majority opinion with regards to the fact that the knife is not from an animals teeth or claws? 23. What is considered the perfect slaughter?
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24. Which is the majority position with regards to eating animals whose necks have completely been cut off? a. Haraam b. Makrooh c. Mubah
25. The only scholars that saying the tasmiya before slaughtering is mustahabb are a. The hanafis and Malikis b. The Shafiees c. The Hanbalis and Shafiees d. ibn Taymiyyah and ibn Qayyim 26. Essay: Discuss the different opinions regarding what parts of the animal are required to be cut to be considered the perfect slaughter.
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Answers to the Test --------------------------------1. Which ones of the etiquettes of food do scholars say will constitute sin if you leave it out?
a. b. c. d. Saying the basmalah and not wasting food Washing the hands and controlling ones belching Not criticizing the food and eating with the right hand Saying the basmalah and eating with the right hand
Answer: D. Saying the basmalah and eating with the right hand 2. True or False: It is never permissible to breathe into the container youre drinking. Answer: False. It is permissible to breathe into your own cup. However, if youre sharing it, its part of the etiquettes of drinking that you do not breathe into it. 3. Which companion did most of the rulings of the etiquettes of eating and drinking come from? Why? Answer: Anas ibn Malik because he had served the Prophet salallahu alaihi wa salaam for many years. 4. Make a diagram of how the shariah divides animals. Answer: Land Animals | Domestic & Wild _____|____ | a) Predatory | b) non-predatory
5. What is the general rule regarding the madhaahib in food?
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Answer: The Malikis are most lax. The Hanafis are the most strict. The Hanbali and Shafiee madhaahib are in between. 6. What is the one food that is unanimously considered haraam by all scholars?
a. b. c. d. dogs and pig pig mules biryani
Answer: B. pigs; The Maliki madhab considers dogs and mules makrooh. 7. What is the duah you make for the one who hosted you? Answer: Allahumma baarik lahum fi ma razaq-tahum wagh-firlahum war-hamhum. 8. Which animal do most of the scholars consider permissible to eat but the Hanafis consider it to be makrooh? Why? Answer: The Hanafis consider the horse to be makrooh because they say that it was made for riding, not eating, according to a hadeeth. 9. True or false: All animals with fangs are haraam. Answer: False, predators with fangs are haraam. For example, some hyenas are permissible because there are species that do not hunt, though they do have fangs, which are the canine teeth that are sticking out. Also elephants tusks were considered fangs by some earlier scholars, but latter scholars declared them permissible to eat because they do not hunt. 10. How does a jallalah animal come out of the jallalah category? Answer: When the jallalah animals eats permissible/pure foods for a number of days. There is a difference of opinion as to the exact numbers of days. 11. True or false: There is a difference between whales and regular fish, according to the scholars. Answer: False, there is no difference. 12. Which animal is forbidden to eat because it makes tasbeeh? Hint: It croaks! Answer: Frogs.
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13. Birds that hunt with ______ are forbidden. Answer: Talons. 14. Which of the following birds are forbidden to eat because the Prophet salallahu alaihi wa salaam explicitly mentioned it?
A. B. C. D. The hoopoe and hudhud The shrike and duck The hoopoe and shrike Tweety and Big Bird
Answer: C. The hoopoe and shrike. 15. With regards to slaughtering, what is the general rule of the madhaahib? Answer: The strictest in slaughtering are the Malikis and Hanbalis. The most lax are the Shafiees. 16. With regard to slaughtering animals, how are they categorized? Answer: a. Animals you must slaughter. b. Animals that you can hunt (sayd) c. Animals you dont need to slaughter (mayta) 17. What may a person hunt with? Answer: A dog or sharp instruments. 18. What is forbidden with regards to hunting? Answer: You cannot

Hunt with something because of its weight Hunt with something because of its bluntness Use sticks by beating Use animal traps to starve the animal to death
19. Give an example of animals that you can eat without hunting or slaughtering.
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Answer: Fish, locuts, etc. 20. Discuss the conditions of the one who is slaughtering. Answer:

He must know that he is going to slaughter and intends it. He is a Muslim, Jew or Christian. According to the Shafiee madhab, the Christian must be non-Arab. He CANNOT be an agnostic, atheist or polytheist (i.e. Hindus, Zoroastrians, etc.)
21. True or false: You can slaughter with a blunt knife. Answer: False, the knife HAS to be sharp. 22. What is the majority opinion with regards to the fact that the knife is not from an animals teeth or claws? Answer: The sharp instrument that is used to slaughter the animal is not from animals. 23. What is considered the perfect slaughter? Answer: The trachea, esophagus and two jugular veins. 24. Which is the majority position with regards to eating animals whose necks have completely been cut off?
a. Haraam b. Makrooh c. Mubah
Answer: B. Makrooh 25. The only scholars that saying the tasmiya before slaughtering is mustahabb are a. The hanafis and Malikis b. The Shafiees c. The Hanbalis and Shafiees d. ibn Taymiyyah and ibn Qayyim
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Answer: B. The Shafiees. 26. Essay: Discuss the different opinions regarding what parts of the animal are required to be cut to be considered the perfect slaughter. There are four passages of an animal in question with regards to slaughtering - trachea, esophagus and two jugular veins are cut.
1. 2. 3. 4. 5. That all four parts need to be cut, i.e. the perfect slaughter. This opinion is a minority opinion in the Maliki and Hanbali madhab. Any of the three passages within the neck must be cut. This opinion is head by the Hanafi madhab. The trachea and two jugular veins must be cut. This is the standard position of the Maliki madhab including Imam Malik, raheemahullah. The trachea, esophagus and one of the jugular veins must be cut. This was the position of Abu Yusuf, the student of Imam Abu Hanifa, raheemahumAllah. Only the trachea and the esophagus need to be cut. This opinion is the primary position of the Hanbali and Shafiee madhaahib.
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Vocabulary List ---------------------------- Adhab ut Taam- Etiquette of food and clothing Raghada1- Freely or Bountiful Al Maidah- The Table Spread Hijaz Arabs- The people of the Prophet (s) (Meccan and Medinan Arabs) Ghulam- Little boy Mustahab- Preferred Makruh- Disliked or offensive Barakah- increase in something good Ittika- 1) To lean with ones back against a support 2) To lean to ones left side, supporting the body with ones left hand 3) To sit cross-legged
1
Al Anam- The Cattle Hinny- Hybrid of male horse and a female donkey Mustakhbath- Disgusting or revolting Jallalah- Any creature that eats a huge amount of najas Tayyib- Pure
The translation from the Quran (surah Baqarah verse 35) is freely. However, we believe Sheikh Yasir Qadhi stated bountiful AllahuAlim.
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Tariyy(an)- Delectable, tender, or fresh (S. Fatir:12) Hudhud- Hoopoe Surad- Shrike Carcass- Dead animal Dhabh- Slaughtering Sayd- May be hunted Mayta- Already dead Dhabah- Slaughtering top of neck (cows, sheep, goat) Nahar- Slaughtering bottom of neck (camels) Tasmiya- Mention of Allahs name Bulugh/Baligh- Age of Puberty Mumayaz- One who is aware of his/her surroundings (able to make an intention) Mansakan- rites (of sacrifice in Surah Hajj: 34) Hunafa- The few who avoided idolatry in Pre-Islamic times (example: Waraqah ibn Naufal) Taabuddi- Sacrificing is not purely a religious act
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List O Gems
Every Najas is haram but not every haram is najas! Just because something is disgusting to you, does not mean its not allowed, it actually might be someones delicacy. You CANNOT eat the meat of other than Jews, Christians and Muslims (i.e. Zoroastrians, Hindus, Sikhs, AGNOSTICS, ATHEISTS). Bring about NJ-HAM! New Jersey Halal Association of Meat - a body to monitor the halal meat stores around the area to make sure that the authenticy of Halal does not dwindle any further
If the meat of something is forbidden, which is the most advantageous and useful part of an animal, then other less useful things such as the skin are also forbidden Allah did not reveal the Shariah for one ethnicity- Ibn Taymiyyah While everyone in Madinah left the halaqa of Imam Malik to see the elephant (an exotic animal in Arabia at the time), all but Yahya ibn Yahya left. He said: There are many elephants in the world that I can encounter any other time in my life, but there is only ONE Imam Malik!! A Jalallah is makrooh, and it can become pure
Fish is the only meat Allah praised in the Quran

A jallalah is an animal that eats najis. It can however become pure if it eats pure food for a number of days. You cannot kill two birds: the strike (surad) and the hoopoe (hudhud)
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Food for thought: You really have to do your homework when it comes to these issues. For example the shaikh said around 40% of Denmark is openly agnostic (doesn't believe in a God). It is also a large exporter of beef products. It is also prohibited to eat the slaughter of an agnostic. Be smart. Do your homework and ascertain its halality.
The perfect slaughter is when the trachea, esophagus and both jugular veins are cut. You're not supposed to slaughter the animal in front of other animals.
Don't make a big racial debate about meat issues! Hanafis aren't just desi and Shafi'ees aren't just Egyptian!

learn the usool (foundations) not the minutiae to distinguish halal and haram. We differ over petty matters in the deen, forgetting that Islam is a religion meant to unite ALL of mankind!
"SPICES MAKE YOU A BETTER PERSON!!!!!!"
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Notes: DETAILED
-----------------------------Allowed by unanimous consensus: 1. Cattle (cows, sheep, goat, camels) All baheema are permitted. 2. Gazelles, deer, antelopes, etc. 3. Wild bovines (buffalos, etc.) 4. Zebras The prophet permitted zebras & forbade donkeys Jabir b. 'Abdullah is reported to have said: We ate during the time of Khaibar the (flesh) of horses and of wild donkeys, but Allah's Messenger prohibited us (to eat) the flesh of domestic donkeys. This hadith has then transmitted on the authority of Ibn Juraij. [Sahih Muslim: Book 021, Number 4780] There is no such thing as wild donkeys. The term used in Arabic refers to zebras, not wild donkeys. It is what they would call zebras in Arabic when once upon a time zebras used to live in Arabia. 5. Rabbits The prophet was given a rabbits leg rate from it. Narrated Anas : We chased a rabbit at Mar-al-Zahran and the people ran after it but were exhausted. I overpowered and caught it, and gave it to Abu Talha who slaughtered it and sent its hip or two thighs to Allah's Apostle . (The narrator confirms that he sent two thighs). The Prophet accepted that. (The sub-narrator asked Anas, "Did the Prophet; eat from it?" Anas replied, "He ate from it.")
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[Sahih Al-Bukhari: Volume 3, Book 47, Number 746] Prohibited by unanimous consensus: 1. All types of pig, and all that is derived directly from it Khinzeer-includes other types of animals than pig e.g. the wild boar. Lahma al-khinzeer: the flesh of pig. When Allah prohibits the item that is the most useful the juiciest part of the animal then anything less useful is also prohibited. There is no ikhhlaf about this issue. 2. All types of dog Maliki: dont consider them forbidden; some say makruh. 3. Donkeys (domesticated donkeys) Maliki: dont consider them forbidden; some say makruh. Shaibani reported: I asked 'Abdullah b. Abu Aufa about (the lawfulness or unlawfulness of) the flesh of the domestic asses. He said: We experienced hunger on the Day of Khaibar as we were with the Messenger of Allah . We found domestic donkeys in the exterior of Medina. We slaughtered them and our earthen pots were boiling when the announcer of the Messenger of Allah made an announcement that the earthen pots should be turned upside down and nothing of the flesh of the domestic donkeys should be eaten. I said: What kind of prohibition is it that he (the Holy Prophet) has made? He said: We discussed it amongst ourselves. Some of us said that it has been declared unlawful forever, (whereas others said) it has been declared unlawful since one-fifth (of the booty) has not been given (to the treasury, as is legally required). [Sahih Muslim: Book 021, Number 4768] Jabir b. 'Abdullah is reported to have said: We ate during the time of Khaibar the (flesh) of horses and of wild donkeys, but Allah's Messenger prohibited us (to eat) the flesh of domestic donkeys. This hadith was then transmitted on the authority of Ibn Juraij. [Sahih Muslim: Book 021, Number 4780]
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4. Mules (offspring of a male donkey and a female horse) Horse: halal + Donkey: haram Opinion #1: Jumhoor: If either of the parents are prohibited, the offspring are as well in terms of food. Opinion #2: Maliki: Look at the father: The child is ascribed to the father on whose bed he was born. Narrated 'A'isha : Sa'd bin Abi Waqqas and 'Abu bin Zam'a had a dispute over a boy. Sa'd said, "O Allah's Apostle! This (boy) is the son of my brother, 'Utba bin Abi Waqqas who told me to be his custodian as he was his son. Please notice to whom he bears affinity." And 'Abu bin Zam'a said, "This is my brother, O Allah's Apostle! He was born on my father's bed by his slave girl." Then the Prophet looked at the boy and noticed evident resemblance between him and 'Utba, so he said, "He (the toy) is for you, O 'Abu bin Zam'a, for the boy is for the owner of the bed, and the stone is for the adulterer. Screen yourself before the boy, O Sauda bint Zam'a." 'Aisha added: Since then he had never seen Sauda. [Sahih Muslim: Volume 8, Book 80, Number 757] In this madhab, the hinny (male horse + female donkey) is halal. Ijmaa: pig; Qiyas: all others. Difference of opinion over horses The main difference of opinion is over horses. Hanafi: impermissible/makruh: Allah created the horse to ride, not to eat. Others: permissible. Even though they are used to ride on, they are still halal to eat. The prophet and his companions slaughtered horses in Medina and ate when there was no drought (Bukhari). Narrated Asma' : We slaughtered a horse (by Dhabh) during the lifetime of Allah's Apostle while we were at Medina, and we ate it. Offspring = mule -> halal or haram?
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[Sahih Al-Bukhari: Volume 7, Book 67, Number 419] p. 10 MAJOR RULING REGARDING LAND ANIMALS 1. Every predator that has fangs Ibn 'Abbas reported that Allah's Messenger prohibited the eating of all fanged beasts of prey, and all the birds having talons. [Sahih Muslim: Book 021, Number 4752] Fangs are 2 long canine teeth E.g. lions, HUMANS, cats, etc. 2. Every animal that is mustakhbath Examples: scorpions, snakes, rats, mice, monkeys of all types; hedgehog, porcupine; squirrels. Major ikhtilaaf about this category. This is what separates the Maliki madhab from the others. The 3 Madhahib: Every animal that is mustakhbath (disgusting, revolting) is prohibited because of the verse: Those who follow the Messenger, the Prophet who can neither read nor write (i.e.Muhammad ) whom they find written with them In the Taurt (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16) , - He commands them for Al-Ma'rf (i.e. Islmic Monotheism and All that Islm has ordained); and forbids them from AlMunkar (i.e. disbelief, polytheism of All kinds, and All that Islm has forbidden); He allows them as lawful At-Taiyibt [(i.e. All good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful AlKhab'ith (i.e. All evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), He releases them from their heavy burdens (of Allh's Covenant), and from the fetters (bindings) that were upon them. so those who believe In Him (Muhammad), honour him, help him, and follow the light (the Qur'n) which has been sent down with him, it is they who will be successful. [Surah Al-Araaf: 157] Maliki: They say that the other madhahib are understanding the verse wrong. Something can only be haram if Allah commands it to be haram. Here,
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Allah is not commanding a prohibition, rather He is making a statement of fact: whatever Allah allows is good and pure, and whatever He prohibits is khabeeth. If you think something is impure, thats your thinking and not what Allah has deemed. Your personal feeling of disgust is irrelevant because other people may not hold the same views, e.g. the desert lizard: some (like the prophet )find it disgusting, but others didnt and the Shariah allows it. Correct position: the Jumhoor position. Some things are just naturally pure and some impure. We know by our fitrah that some things are good and some things are not. There is pure and there is impure and Allah s Shariah affirms this. But what is mustakhbath? E.g. snakes: most people find them disgusting. Maliki position: Its not disgusting to some, so they allowed it all. Hanafi: any animal they didnt like, they called it disgusting and deemed it haram; this is the strictest opinion e.g. shrimp. Abu Hanifah grew up in aristocratic Persia so anything he thought was disgusting was haram. Shafiee and Hanbali position: They both are somewhere in the middle. They tried to come up with a concrete specification. Shafiee: In order to understand the Arabic word mustakhbath, look at the people who use the word. Look at the culture of the Arabs civilized Arabs who live in cities, not the Bedouins who eat anything. Hanbali: Just Arabs is too broad. Who specifically was the Qur'an revealed to? The Hijazi Arabs so look at their taste and cuisine. Ibn Taymiyyah position (demolished the Shafiee and Hanbali position while upholding the jumhoor position): Allah did not reveal the Qur'an for one ethnicity and one culture. It is not allowed to take the culture of one ethnicity and subjugate the rest of humanity to it. Look at the desert lizard incident: Narrated Khalid bin Al-Walid : That he went with Allah's Apostle to the house of Maimuna, who was his and Ibn 'Abbas' aunt. He found with her a roasted dabb (desert lizard) which her sister Hufaida bint Al-Harith had brought from Najd. Maimuna presented the dabb before Allah's Apostle who rarely started eating any (unfamiliar) food before it was described and named for him. (But that time) Allah's Apostle stretched his hand towards the (meat of the) dabb whereupon a lady from among those who were present, said, "You should inform Allah's Apostle of what you have presented to him.
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O Allah's Apostle! It is the meat of a dabb." (On learning that) Allah's Apostle withdrew his hand from the meat of the dabb. Khalid bin Al-Walid said, "O Allah's Apostle! Is this unlawful to eat?" Allah's Apostle replied, "No, but it is not found in the land of my people, so I find myself having no need for it." Khalid said, "Then I pulled the dabb (meat) towards me and ate it while Allah's Apostle was looking at me. [Sahih Al-Bukhari: Volume 7, Book 65, Number 303] Both Khalid and the prophet were Hijazi and Khalid ate the lizard. The prophet found it disgusting but he did not make it haram. The Shariah prohibits that which the average person of a pure fitrah finds disgusting, e.g. rats, scorpions, and we do not look to the lands of the East (dont look at the shadh opinions). Najdis to this day consider the dabb a delicacy. In reality, it is very difficult to give a solid, air-tight definition of the word mustakhbath. It is a gray area. Discussion: 1. Elephants 2. Hyena 3. Fox there is no hadeeth about these three at all.
Elephants: The vast majority of the classical 'ulema say they have fangs so they are haram. They considered the tusks as fangs. However, in all likelihood, they had never seen a real elephant; they just saw the tusks and assumed there were no greater fangs than those. They didnt realize that the elephant is of the gentlest of herbivores. They are not predators so the hadeeth does not apply to them because even if you consider the tusks as fangs (modern science says they arent because they are made of different material from fangs) they still are not predators. Story of Yahya bin Yahya: a circus came to town while Imam Malik was having a halaqa and he let his students go see the elephant. The only person who remained with Imam Malik was Yahya bin Yahya who said: I came all the way from N. Africa to learn from you. I can travel all over the world and see elephants but there is only one Imam Malik and I am here for you now. Yahya bin Yahya became the best student of Imam Malik. Fox: Haram: It has fangs and it is predatory. Imam Shafiee believed they didnt hunt with its fangs so they considered them halal.
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Hyena: they have fangs but there are two species, and the majority of them do not hunt. Hanafi: haram Maliki: halal Shafiee and Hanbali: they generally allow it and a sahih hadeeth backs them up. Jaabir ibn Abdullah said, I asked Allahs Messenger about the hyena and he replied, It is game, and if one in the state of ihram hunts it, he should give a sheep as atonement. [Sunan Abu Dawud, Vol. 3, p. 1071, Number 3792; ad-Daarimee, al-Bayhaqee, Ibn Hibaan, ad-Daaraqutnee and al-Hakim, and declared Sahih (authentic) by al-Haakim and al-Albaani in Irwaa al-Ghaleel, Vol. 1, p. 242, Number 1050] If its game, then its halal. 4. Jackals 5. Dabb p. 11 Narrated Khalid bin Al-Walid: That he went with Allah's Apostle to the house of Maimuna, who was his and Ibn 'Abbas' aunt. He found with her a roasted mastigure which her sister Hufaida bint Al-Harith had brought from Najd. Maimuna presented the mastigure before Allah's Apostle who rarely started eating any (unfamiliar) food before it was described and named for him. (But that time) Allah's Apostle stretched his hand towards the (meat of the) mastigure whereupon a lady from among those who were present, said, "You should inform Allah's Apostle of what you have presented to him. O Allah's Apostle! It is the meat of a mastigure." (On learning that) Allah's Apostle withdrew his hand from the meat of the mastigure. Khalid bin Al-Walid said, "O Allah's Apostle! Is this unlawful to eat?" Allah's Apostle replied, "No, but it is not found in the land of my people, so I find myself having no need for it." Khalid said, "Then I pulled the mastigure (meat) towards me and ate it while Allah's Apostle was looking at me. [Sahih Al-Bukhari: Volume 7, Book 65, Number 303] 3. The jallalah animal Jallalah: Those animals that eat najas.
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The prophet forbade the meat and milk of a jallalah [Abu Dawud, Ahmad]. 'Amr ibn Shu'aib related on the authority of his father, from his grandfather, that the Messenger of Allah prohibited the meat of domestic donkeys. As for the jallalah, he prohibited riding or eating them." [Ahmad, An-Nasa'i and Abu Dawud] Majority considered it makruh; some scholars of the three madhahib considered it haram. Ijma: they should be avoided. Jumhoor: it is makruh; you can eat it. The animal is halal and even though it eats najas, you cant make the entire animal haram (haram haram). How do you define jallalah? The issue isnt 1-2 mouthfuls. Even a chicken will inevitably peck some najas as it is pecking for food. The issue is where to draw the line.

Hanbalis, Hanafis: Majority of its food is najas. Meaning, more than 50% of its food is najas. Shafiees: Change in its smell (sweat) and taste (milk). There must be a noticeable change.
Second Category: Sea Animals

p. 13 1) By unanimous consensus, fish are permitted Ijma: by unanimous consensus of all the scholars of Islam, all types of fish are permitted (as long as they are not harmful, poisonous, etc.). It is the only meat Allah praises in the Qur'an with those words. And the two seas (kinds of water) are not alike, This fresh sweet, and pleasant to drink, and that saltish and bitter. and from them both You eat fresh, tender meat (fish), and derive the ornaments that You wear. and You see the ships cleaving (the seawater as they sail through it), that You may seek of his Bounty, and that You may give thanks. [Surah Al-Fatir: 12]
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Allah describes the meat of fish as lahman tauree fresh, and tender. He does not praise any other meat like this. Abdullah ibn 'Umar narrates that the Messenger of Allah said: Two types of dead meat and two types of blood have been made lawful for our consumption: The two dead meats are: fish and locust, and the two types of blood are: liver and spleen. [Sunan Abu Dawud, Musnad Imam Ahmad and Sunan Ibn Majah, Al-Bayhaqi] Scholars do not differentiate between whales and regular fish. Jabir narrated: We set out in the army of al-Khabt and Abu Ubayda (Allah be pleased with him) was the commander of the troops. We were struck with severe hunger and the sea threw out a dead fish the like of which we had never seen, and it was called al-Anbar. We ate of it for half a month. Abu Ubayda took (and fixed) one of its bones and a rider passed underneath it (without touching it). Abu Ubayda said (to us): Eat (of that fish). When we arrived at Madina, we informed the Messenger of Allah (Allah bless him & give him peace) about what had happened, and he said: Eat, for it is food Allah has brought out for you, and feed us if you have some of it. So some of them gave him (of that fish) and he ate it. [Sahih Al-Bukhari: Volume 5, Book 59, Number 648] Hanafi position: All fish are permitted as long as they do not die naturally and float on the surface. The fish must have been caught alive or thrown out onto the shore dead (like the whale in the hadeeth), but if it dies in the water and floats there, it is not permissible. They cite a hadeeth from Ad-Daraqutni stating that, whatever dies and floats on it is not permissible. Jabir ibn Abdillah narrates that the Messenger of Allah said: What the sea throws up and is left by the tide you may eat, but what dies in the sea and floats you must not eat. [Sunan Abu Dawud, no: 3809 & Sunan Ibn Majah] However, this is a weak hadeeth. p. 14 2) Animals that live in the water besides fish (e.g. lobster, octopus, shrimp)
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All such (non-harmful) animals allowed: Malikis, Hanbalis, Shafiees. Hanafi: all such animals are mustakhbath so they are haram; makruh at the most. The other Madhahib say the Qur'an didnt specify fish; it permits anything from the ocean. Lawful to You is (the pursuit of) watergame and its use for food - for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) landgame as long as You are In a state of Ihrm (for Hajj or 'Umrah). And fear Allh to whom You shall be gathered back. [Surah Al-Maidah: 96] The prophet said: "Its [the ocean] water is pure and its dead are halal." [Musnad Imam Ahmad]
They do NOT have to be slaughtered. The vast majority of scholars allowed all the animals of the ocean (as long as they are not harmful).
Those animals whose land-equivalents are prohibited are also prohibited: an opinion within the latter two madhahib (e.g. sea-dog seal; sea-pig dolphin) a minority opinion within the Hanbali and Shafiee madhahib. Killing lobsters by boiling them in a pot of water? The scholars say if thats the way to slaughter a sea animal in your culture, then there is nothing wrong with that. 3) Animals that live on the shore (e.g. crabs, turtles, seals) Hanafi position: none of these animals are permitted (no evidence to permit it) Maliki position: (all such animals are allowed) Shafiee and Hanbali position: Blood-flowing animals require slaughter (you cannot just find them dead and pick them up); rest are permitted except for frogs (and crocodiles for Hanbalis) Frogs: Narrated AbdurRahman ibn Uthman :
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When a physician consulted the prophet about putting frogs in medicine, he forbade him to kill them. [Sunan Abu Dawud: Book 28, Number 3862] The prophet said that their croaking is the way they did tasbih. However, Allah says in the Qur'an that all the animals make tasbih to Allah , The seven heavens and the earth and All that is therein, glorify Him and there is not a thing but glorifies his praise. But You understand not their glorification. Truly, He is ever forbearing, Oft-Forgiving. [Surah Al-Israa: 44] So how is it okay to kill them but not frogs? The reason for its prohibition is not because it does tasbih; it is because the prophet forbade its killing so if you cant kill it, how can you eat it? Crocodiles: prohibited because they are predators with fangs (lots of em!) p. 15
Third Category: Birds

Vast majority of birds considered permissible by unanimous consensus. 99% of them are permitted. Allah praises bird meat as well, but in another way. Allah says in the Qur'an that the people in Jannah will have:
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And the flesh of fowls that they desire [Surah Al-Waqiah: 21]
One of the culinary delights of Jannah that Allah has prepared for the believers is bird meat.
Prohibited: 1. Birds that HUNT with talon [except for Malik] (e.g. falcons, eagles, kites, hawks) Ibn 'Abbas reported that Allah's Messenger prohibited the eating of all fanged beasts of prey, and all the birds having talons.
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[THE STUDY PACKAGE: PART 2 & 3] [Sahih Muslim: Book 021, Number 4752]
2. Birds that feed off carrion [except for Malik] (e.g. vultures, buzzards, kites) They are mustakhbath. 3. Hoopoe and shrike (hudhud, surad) due to explicit prohibition about killing them (Abu Dawud)
Ibn Abbas said: "Allah's Messenger prohibited the killing of four animals: The ant, bee, shrike and hoopoe." [Abu Dawud] p. 16
Fourth Category: Land Vermin

Allowed by unanimous consensus: locusts Abdullah ibn 'Umar narrates that the Messenger of Allah said: Two types of dead meat and two types of blood have been made lawful for our consumption: The two dead meats are: fish and locust, and the two types of blood are: liver and spleen. [Sunan Abu Dawud, Musnad Imam Ahmad and Sunan Ibn Majah, Al-Bayhaqi] These types of locusts are not the same we see over here. They are much huger in Arabia; every few years swarms of them come out and they would stand there with bags just collecting them by the bagfuls. Locusts are explicitly mentioned in the Talmud also as an exception. It is amazing the similarities between the two religions, the laws and the exceptions, and yet they dont realize that they came from the same source its not like the prophet knew their religion before Islam. Other vermin*: Majority of scholars prohibited or considered makruh (mustakhbath); Maliki considered most permissible.
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Imam An-Nawawi in al-Majmoo states that the view of the scholars considered this haram but Malik said this is halal. Imam Malik was once asked about a snail. He replied: I think it is like a locust, meaning that it is halal but no need to be slaughtered.
Section II: Slaughtering (Dhabh)

p. 18
Three Categories of Permissible Animals

The strictest madhab in some respects is the Maliki madhab; in others, Hanafi. The most lax in this area is the Shafiee madhab. 1. Require Slaughtering These animals need to be slaughtered according to a certain ritual (dhabh). There are two types of slaughter: a. Dhabh: done at the top of the neck; e.g. for cows, sheep, goat b. Nahr: done at the bottom of the neck; e.g. for camels Slaughtering is done for all blood-flowing animals in your control. If a deer is in your control, e.g. if its injured but not dead, you must do dhabh. 2. May be hunted (sayd) For some animals, there is no need for slaughter because Allah has allowed a concession, but you or your trained animal must kill them (cant just find them dead). They ask You (O Muhammad ) what is lawful for them (as food ). say: "Lawful unto You are AtTayyibt [all kind of Hall (lawfulgood) foods which Allh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits, etc.)]. and those beasts and birds of prey which You have trained as hounds, training and teaching them (to catch) In the manner as directed to You by Allh; so eat of what they catch for you, but pronounce the Name of Allh over it, and fear Allh. Verily, Allh is Swift In reckoning."
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[THE STUDY PACKAGE: PART 2 & 3] [Surah Al-Maidah: 4]
Separate chapter of Fiqh deals with issues such as:
Who is allowed to hunt? The people in ihram are prohibited from hunting
With what may one hunt? Cant hunt with a weapon that kills by force, or traps the animal and starves it to death. You must use a sharp weapon that allows the blood to flow. Narrated Rafi bin Khadij :
The prophet said, "Eat what is slaughtered (with any instrument) that makes blood flow out, except what is slaughtered with a tooth or a nail.' [Sahih Al-Bukhari: Volume 7, Book 67, Number 414]
Characteristics of a trained dog? It stops eating from the prey when you tell it to, etc.
p. 19
Procedure of hunting? Tasmiya is Sunnah for Shafiee, mandatory for others You must say Bismillah before sending the animal out.
What if you intended a specific deer and the dog captured another As long as you have said Bismillah over the dog, then its no big deal
What if you are in doubt as to how the animal died In this case you are not allowed to eat of the catch Narrated Adi bin Hatim :
I asked the Prophet about the game killed by a Mi'rad (i.e. a sharp-edged piece of wood or a piece of wood provided with a sharp piece of iron used for hunting). He said, "If the game is killed with its sharp edge, eat of it, but if it is killed with its shaft, with a hit by its broad side then the game is (unlawful to eat) for it has been beaten to death." I asked him about the game killed by a trained hound. He said, "If the hound catches the game for you, eat of it, for
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killing the game by the hound, is like its slaughtering. But if you see with your hound or hounds another dog, and you are afraid that it might have shared in hunting the game with your hound and killed it, then you should not eat of it, because you have mentioned Allah's name on (sending) your hound only, but you have not mentioned it on some other hound. [Sahih Al-Bukhari: Volume 7, Book 67, Number 384] You also cannot eat from the catch of a partially trained dog unless you slaughter it before it dies. Narrated Abu Tha'laba Al-Khushani : I said, "O Allah's Prophet! We are living in a land ruled by the people of the Scripture; Can we take our meals in their utensils? In that land there is plenty of game and I hunt the game with my bow and with my hound that is not trained and with my trained hound. Then what is lawful for me to eat?" He said, "As for what you have mentioned about the people of the Scripture, if you can get utensils other than theirs, do not eat out of theirs, but if you cannot get other than theirs, wash their utensils and eat out of it. If you hunt an animal with your bow after mentioning Allah's Name, eat of it. and if you hunt something with your trained hound after mentioning Allah's Name, eat of it, and if you hunt something with your untrained hound (and get it before it dies) and slaughter it, eat of it." [Sahih Al-Bukhari: Volume 7, Book 67, Number 387] When there is a doubt about the meat, you cannot eat from it. 3. Eaten without slaughtering or hunting : Fish, Locusts Here, there is no need to worry how it dies because the prophet has allowed these two dead animals.
Condition of Slaughter
The procedures to make a land animal halal. The shariah concerns itself with 1. Who does the slaughter 2. The instrument that is used Rafi narrates that there is no need for specifically a knife. Rafi b. Khadij asked:
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O Messenger of Allah ! We have no knives [with which to slaughter]. The prophet said: Whatever [instrument] causes the blood to gush out, and whatever [animal] Allah s Name is mentioned over, eat (of it). [Muttafaq alay] Narrated Rafi bin Khadij : We were with the Prophet in Dhul-Hulaifa and there the people were struck with severe hunger. Then we got camels and sheep as war booty (and slaughtered them). The Prophet was behind all the people. The people hurried and fixed the cooking pots (for cooking) but the Prophet came there and ordered that the cooking pots be turned upside down. Then he distributed the animals, regarding ten sheep as equal to one camel. One of the camels ran away and there were a few horses with the people. They chased the camel but they got tired, whereupon a man shot it with an arrow whereby Allah stopped it. The Prophet said, "Among these animals some are as wild as wild beasts, so if one of them runs away from you, treat it in this way." I said. "We hope, or we are afraid that tomorrow we will meet the enemy and we have no knives, shall we slaughter (our animals) with canes?" The Prophet said, "If the killing tool causes blood to gush out and if Allah's Name is mentioned, eat (of the slaughtered animal). But do not slaughter with a tooth or a nail. I am telling you why: A tooth is a bone, and the nail is the knife of Ethiopians." [Sahih Al-Bukhari: Volume 7, Book 67, Number 406] 3. How the procedure is done
p. 20 1. Intelligence (not bulugh) of the one who slaughters Majority: Able to intend slaughter There are two ages specified in the Shariah: Mumayyadh (able to make a niyyah for something) and baligh (having reached the age of puberty). The majority of scholars say the person must be mumayyadh; there has to be a niyyah but nothing else is relevant. Shafiees: Not a necessary condition, but preferred. If a child, by some chance, accidentally slaughters a chicken, it is perfectly halal for you to eat. 2. Religion of the one who slaughters
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You cannot eat the sacrifice of an atheist, pagan, Hindu, etc. Unanimous consensus: Muslim; original Christian or Jew are all allowed Arab or convert Christians: Shafiees prohibited because Ibn 'Umar was asked about [eating from] the Banu Tamim and he said theyre not Christians; all they know about Christianity is drinking wine. However, the other sahabah opposed him and said a Christian is a Christian. 3. Instrument used to slaughter Two conditions: that it be a sharp instrument that kills by cutting, and not weight; and that it not be manufactured from an animals teeth or claws Narrated Rafi bin Khadij : The prophet said, "Eat what is slaughtered (with any instrument) that makes blood flow out, except what is slaughtered with a tooth or a nail.' [Sahih Al-Bukhari: Volume 7, Book 67, Number 414]
Some scholars say its your own nail and tooth; i.e. dont go ripping the animal apart with your bare teeth and nails.
p. 21 4. Veins that need to be cut Mammals have four primary passages: trachea (air passage), esophagus (food passage), and two jugular veins (blood arteries). Perfect Slaughter: all four passages, while leaving the spinal cord How many of these need to be cut? What is the minimum number? Opinion #1: Minority within Maliki and Hanbali: all four must be cut Opinion #2: Abu Hanifa: any 3 (Shaykh YQs opinion) Opinion #3: Maliki: trachea + 2 jugular veins Opinion #4: Abu Yusuf (student of Imam Abu Hanifa): trachea + esophagus + 1 jugular
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Opinion #5: Shafiee and Hanbali: Only the trachea and the esophagus What if the entire neck is cut off? (factories today do it this way) This is a controversu Opinion #1: minority: this makes the animal haram Opinion #2: Jumhoor: it is makruh, but still halal 5. The tasmiya Crux of the matter with respect to meat available here (in the West) Is it a necessary condition?
First Opinion: Obligatory to mention Allah s Name, in all circumstances Held by Ibn Taymiyyah, Ibn al-Qayyim, and 1 opinion of Imam Ahmad
Second Opinion: Obligatory to mention Allah s Name, but forgiven if accidentally forgotten Standard position of the majority of scholars
Third Opinion: Mentioning Allah s Name is mustahab According to the Shafiee madhab
p. 22
Evidences
Evidences for First Opinion: PROOF ONE: Sacrificing an animal is an act of worship with specific conditions Of course its an act of worship! You do it for religion, according to how Allah wants you to And for Every nation we have appointed religious ceremonies, that they may mention the Name of Allh over the beast of cattle that He has given them for food. and Your Ilh (God) is one Ilh (God Allh), so You must submit to Him alone (in Islm). and (O Muhammad )
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give glad tidings to the Mukhbitin [those who obey Allh with humility and are humble from among the true believers of Islmic Monotheism]. [Surah Al-Hajj: 34] PROOF TWO: The verses of Al-Anam When sacrificing, there are three options: 1. Mention Allah s Name 2. Mention other than Allah s Name 3. Say nothing These verses address all three types and are explicit in regards to these Do NOT eat the meat of that ascribed to other than Allah ; so if someone says in the name of Jesus Christ or Buddha or Ram or whoever, it is not allowed. Allah tells us: Eat the meat over which Allah s Name has been mentioned then asks, why do you not eat the meat over which Allah s Name has been mentioned? He has made this halal for you, so enjoy it but do not eat the meat over which Allah s Name has not been mentioned it is fisq. So eat of that (meat) on which Allh's Name has been pronounced (while slaughtering the animal), if You are believers In his Ayt (proofs, evidences, verses, lessons, signs, revelations, etc.). p. 23 And why should You not eat of that (meat) on which Allh's Name has been pronounced (at the time of slaughtering the animal), while He has explained to You In detail what is forbidden to you, except under compulsion of necessity? and surely many do lead (mankind) astray by their own desires through lack of knowledge. certainly Your Lord knows best the transgressors. Leave (O mankind, All kinds of) sin, open and secret. Verily, those who commit sin will get due Recompense for that which they used to commit.
Eat not (O believers) of that (meat) on which Allh's Name has not been pronounced (at the time of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience of Allh). and Certainly, the Shaytin (devils) do inspire their friends (from mankind) to dispute with you, and if You obey them [by making AlMaytatah (a dead animal) legal by eating it], Then You would indeed be Mushrikn (polytheists) [because they (devils and their friends) made lawful to You to eat that which Allh has made unlawful to eat and You
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obeyed them by considering it lawful to eat, and by doing so You worshipped them, and to Worship others besides Allh is polytheism]. [Surah Al-Anam: 118-121] p. 24 PROOF THREE: It is of the signs of being a Muslim, just like prayer and facing the qiblah.

Narrated Anas bin Malik: Allah's Apostle said, "Whoever prays like us and faces our Qibla and eats our slaughtered animals is a Muslim and is under Allah's and His Apostle's protection. So do not betray Allah by betraying those who are in His protection." [Sahih al-Bukhari: Volume 1, Book 8, Number 386] This is of the outward signs that a person is Muslim and should not be harmed in battle. It also therefore shows that sacrificing is a type of worship, just as salah and facing our qiblah are. PROOF FOUR: Strictness shown in hunted animals, so how about non-hunted? When the animal is not in control, you must still say Bismillahl what about when it is in your control? Narrated Abu Tha'laba Al-Khushani : I said, "O Allah's Messenger! We are living in a land ruled by the people of the Scripture; Can we take our meals in their utensils? In that land there is plenty of game and I hunt the game with my bow and with my hound that is not trained and with my trained hound. Then what is lawful for me to eat?" He said, "As for what you have mentioned about the people of the Scripture, if you can get utensils other than theirs, do not eat out of theirs, but if you cannot get other than theirs, wash their utensils and eat out of it. If you hunt an animal with your bow after mentioning Allah's Name, eat of it. and if you hunt something with your trained hound after mentioning Allah's Name, eat of it, and if you hunt something with your untrained hound (and get it before it dies) and slaughter it, eat of it." [Sahih Al-Bukhari: Volume 7, Book 67, Number 387]
You cant eat of this animal because you dont know if youve said Bismillah before it was killed.
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This hadeeth specifies saying Bismillah is necessary. It is a condition of the animal being accepted as halal.
PROOF FIVE: Prohibited even in Pre-Islamic times The Hunafa, of their own fitrah, wont eat of meat over which Allah s Name has not been mentioned. Waraqah bin Nawfals habits Before prophethood, the prophet had a long conversation with Waraqa bn Nawfal, and among the things he asked him was why he did not eat the meat of Quraysh, to which Waraqa replied: I do not eat the meat they sacrifice to their idols, and I only eat the meat over which Allah s Name has been mentioned. <- I think it was Zayd bin 'Amr bin Nufayl he had this conversation with Narrated 'Abdullah: Allah's Apostle said that he met Zaid bin 'Amr Nufail at a place near Baldah and this had happened before Allah's Apostle received the Divine Inspiration. Allah's Apostle presented a dish of meat (that had been offered to him by the pagans) to Zaid bin 'Amr, but Zaid refused to eat of it and then said (to the pagans), "I do not eat of what you slaughter on your stonealtars (Ansabs) nor do I eat except that on which Allah's Name has been mentioned on slaughtering." [Sahih Al-Bukhari: Volume 7, Book 67, Number 407] PROOF SIX: Shaytan eats from meat over which no name is mentioned Evidences for Second Opinion: Jumhoor opinion. They have all the evidences of the 1st opinion, but add one more as well: On the authority of Ibn Abbas that the Messenger of Allah said: "Allah has pardoned for me my people for [their] mistakes and [their] forgetfulness and for what they have done under duress." [Ahmad, Ibn Majah, Al-Bayhaqi] Meaning if you didnt intentionally not say it. You were planning on saying it but at the moment you did the sacrifice, you forgot it happens and Allah knows your intention and He forgives mistakes. p. 25
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Evidences for Third Opinion: Shafiee position. PROOF ONE: Explicit hadeeth A Muslim sacrifices using the Name of Allah , regardless of whether he verbalizes it or not. [Ad-Daraqutni] Even if he doesnt say it, because hes Muslim, his niyyah is for Allah . They say theres a symbolic Bismillah ingrained in the action whether or not he verbalizes it.
The above hadeeth is considered weak by all discerning scholars of hadeeth. Even Sahfiee muhadditheen like Ibn Hajr say its weak.
PROOF TWO: You should say Bismillah and eat from it
: (( . . :
Narrated 'A'isha : A group of people said to the prophet , "Some people bring us meat and we do not know whether they have mentioned Allah's Name or not on slaughtering the animal." He said, "Mention Allah's Name on it and eat." Those people had embraced Islam recently. [Sahih Al-Bukhari: Volume 7, Book 67, Number 415]
Scholars did not interpret this hadeeth in this way. Ad-Daraqutni (a Shafiee) explains this hadeeth, saying: this hadeeth is not about tasmiya. It has to do with whether you should doubt new converts or not, and the answer is that you should not doubt their knowledge of the Shariah. Actually this is a proof Bismillah is necessary or else the prophet wouldnt have said to say Bismillah. The very fact that the companions are asking this question means that they understood that you had to say Bismillah before slaughtering, but since there were new converts, they may not have heard the ruling and so may not be doing so. Since this was their understanding, this wouldve been the time for the prophet to clarify if they were wrong. So the issue here was, were they (the new converts) aware of the shariah or not. Ibn Hajar agrees with this interpretation as does the Maliki scholar Ibn Abdul Barr .
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PROOF THREE: Sacrificing is not a purely religious act (taabuddi) It is not a religious act, rather it is a cultural act.
Where is there evidence for this? Allah clearly praises sacrificing as an act of worship.
Say (O Muhammad ): "Verily, My Salt (prayer), My sacrifice, My living, and My dying are for Allh, the Lord of the 'Alamn (mankind, jinns and All that exists). [Surah Al- Anam: 162] PROOF FOUR: Allah allowed us to eat of their meat while knowing how they kill Allah has allowed us the meat of Ahl Al-Kitab Made lawful to You This Day are AtTayyibt [all kinds of Hall (lawful) foods, which Allh has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). the food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to You and yours is lawful to them. (Lawful to You In marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before Your time, when You have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them In legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends. and Whosoever disbelieves In the Oneness of Allh and In All the other Articles of faith [i.e. his (Allh's), angels, his Holy Books, his Messengers, the Day of Resurrection and AlQadar (Divine Preordainments)], Then fruitless is his work, and In the Hereafter He will be among the losers. [Surah Al-Maidah: 5] Did not Allah know how they sacrifice? And He still allowed us to eat their meat.
Aoodhu Billah no one is saying Allah doesnt know how they sacrifice. Allah knows what they do, but is that what they were commanded to do? Allah allows us to eat from them as long as they sacrifice according to their own laws and as long as the other conditions are met. Kosher: one of its conditions is for Allah s Name to be mentioned this is equal to halal. The only group who believes in the same God we do is Ahl Al-Kitab (the Jews and the Christians) so Allah has allowed their meat for us and their food, with the right conditions.
PROOF FIVE: The verses of al-Maidah abrogate the verses of Al-Anam
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Surah Al-Maidah is a Madani surah (one of the last to be revealed) while Surah Al-Anam is an early Makki surah. Therefore, Al-Maidah abrogates Al-Anam. Eat not of that over which Allahs Name has not been mentioned (Surah Al-Anam: 121) has been abrogated by the allowance to eat from Ahl Al-Kitab.
Abrogation is always a last resort; if two ahadith are conflicting and there is no way for them to be reconciled. Also, abrogation can only occur for commands and prohibitions. The ayah states: Eat not (O believers) of that (meat) on which Allh's Name has not been pronounced (at the time of the slaughtering of the animal) <- this part by itself may be abrogated, but the next part, Allah s statement for sure it is Fisq (a sin and disobedience of Allh) makes it impossible to abrogate. Allah makes a statement of fact that eating such meat is a sin and this cannot be abrogated.
Opinion of Some Famous Modern Scholars Modern Hanafis Haram Modern Shafiees Halal Modern Hanbalis Shaykh Uthaymeen ( modern Hanbali 'ulema): many people say that he allowed it; however, he followed Ibn Taymiyyahs opinion that saying Bismillah is necessary and no exception is made for being forgetful. He added, however, that one should not ask the Jews and the Christians what they do; just assume they sacrifice in the Name of Allah . Once a man came to him, while Shaykh YQ was there, saying, I know for a fact they dont say Bismillah. Shaykh Uthaymeen responded, well then it is haram for YOU. So if we know and we do know that they do not say Bismillah before they sacrifice, then it is haram for us. p. 26 Summary of fiqh issues pertaining to commonly available meat: 1. Religion of the one sacrificing We assume the religion of the majority of people. However, in many Western countries, there is a significant amount of atheists, etc. This occurs more so in the UK more than in the US, such as in Denmark, where about 40% of the population claim to be atheist. If it were a plant in Texas, then yes we could say for certain that it would most likely be a Christian; however, are you going to check what plant every single can came from before you eat it?
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2. State of animal as instrument cuts throat By law in this country you are required to stun cattle before you kill them and of these, a significant percentage dies before they actually slaughter it. After stunning, it takes about 15-20 minutes at the least for the animal to be slaughtered; some of them die. 3. Mentioning Allah s Name Even if they are Muslim, they have no intention of saying Bismillah. The machine does it all and when theres like 70 chickens being slaughtered per minute, how can you say Bismillah before each is killed? 4. Cleanliness of animal itself Is the animal jallalah? They feed the animals the najas, which causes diseases like mad-cow disease - theyre now figuring out that Allah didnt create some animals to eat other dead animals. This makes it makruh.
Principle: When there is a doubt, avoid the meat.
Note: Distinction between halal and dhabiha has no real fiqh basis cultural difference.
Problems and Solutions

Problem: This issue, while not as divisive as the moon-sighting one, understandably raises tension between Muslims, Even worse, it has taken on a cultural dimension that exacerbates the matter. When Muslims first began to come here, it was primarily the Desis and the Egyptians. The Desis are mainly Hanafis so the meat is haram to them, while the Egyptians are mainly Shafiees so the meat is halal for them. As other Arabs came, they bonded culturally with the Egyptians and adopted the Shafiee view that the meat was halal. Now the issue has become a cultural divide between the Desis and the Arabs without realizing that there was a difference of opinion long before any Desi/Arab ever migrated to the West. Solution: Educating the Muslims that this is a classical difference of opinion that transcends cultural lines. The scholars of the past debated about it, and there likely will continue to be debate about it but they both are two opinions and we should respect each others opinions. We can sit down and have a polite, respectful meal with someone of the opposite opinion, like Sh. YQ and Sh. YB do, without there being debate. Respect the other persons opinion even if you dont agree with it.
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Problem: There is a very real problem regarding the halal meat in this country. Muslim butchers themselves many times follow dubious practices. Sometimes they just buy the non-halal meat at Sams or somewhere and then package it off to you as halal. Solution: Dire need to form a national body that certifies halal butchers (gradation system?). Theres no reason why each community cant have a committee that goes out and researches how each halal meat store/ halal restaurant in their community gets its meat. Problem: Large-scale meat-processing plants present unique issues which might not have simplistic answers. How do you say Bismillah over every animal when 70 chickens are being slaughtered a minute? Do you say Bismillah before you turn on the machine? Have a recorder playing Bismillah on high speed? Say Bimillah Allahu Akbar! Over the entire batch of chickens to be killed that day? Does that even suffice? Solution: That why the door of ijtihad remains open lets use it! there are scholars, maybe not here in the West, qualified to do ijtihaad so let them come up with solutions for these modern dilemmas. p. 27 Ibn Al-Qayyim s (d. 751 H) Psycho-Spiritual Comment Ibn al-Qayyim writes, regarding animals that are slaughtered in other than Allah s name: [This] slaughtering gives the slaughtered animal a type of filth that necessitates its prohibition. For mentioning the name of idols, or stars, or jinns over a slaughtered animal gives it a type of filthwhile mentioning the Name of Allah Alone causes it to acquire purity. And Allah has made the [animals] over which His Name has not been mentioned fisq, and that is filthy. There is no doubt that mentioning the Name of Allah over a slaughtered animal purifies it, and expels Shaytan both from the one sacrificing and the animals that is sacrificed. So if the Name of Allah is not mentioned, Shaytan remains a part of [both] the one who sacrifices and the animal that is sacrificed, which in turn causes a type of filth in the animals. And Shaytan runs through the blood veins of animalsso when Allah s Name is mentions by the slaughterer, Shaytan is expelled along with the blood, thus purifying the slaughtered animal. And If Allah s Name is not mentioned, the filth is not expelled. And if the name of other than Allah , from the devils or idols this causes the animal to acquire yet another type of filth. And slaughter is a type of worshipwhich explains why Allah pairs the two together, as in, So pray to your Lord and sacrifice to Him, and Say: My prayer, and sacrifice, and life and death are only for Allah, Lord of the Worlds, and And We have made the sacrificial animals from amongst the signs of Allah, you have much good in it. So mention the Name of Allah over it as they are lined up, and when their sides fall, then eat of it, and feed the indignant and deprived So Allah informed us that he has given ownership and power over these animals to those who mention Allah s Name over it, and that through it one can achieve taqwa, and that is coming closer to Him through
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it and mentioning Allah s Name over it. So if Allah s Name is not mentioned over it, it would be prohibited to eat, and would be despised [Ilam Al-Muwaqqiin: v. 2 p. 154]
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Topics: 1) Misc. Issues 2) The Fiqh of Mens Clothing 3) The Fiqh of Womens Clothing
[THE STUDY PACKAGE: PART 4 &5 ]

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Quiz Time!
Fiqh of Mens Clothing Quiz 1/29/08 True/False: 1. T / F Keeping the clothing above the ankle is known as practicing isbaal. 2. T / F It is Sunnah to dye white beard with henna or other non-black colors. 3. T / F The Prophet (sallahu alahi wassalam) specifically commanded Muslim males to cover their heads in the prayer. 4. T / F Looking at the awrah of the same gender is permitted in the Sharia of Muhammad (sallahu alahi wassalam). 5. T / F Gold and Silk are considered to show effeminate characteristics. Short Answer: 6. It is reported that ten (10) matters are from the Fitra (Natural Inclinations), List five (5) out of the ten (10). ______________________________________________________________________________ ______________________________________________________________________________ ______________________________________________________________________________ ______________________________________________________________________________ ____________________________ 7. There are two opinions concerning the Awrah of men, list and briefly mention the differences. ______________________________________________________________________________ ______________________________________________________________________________ ______________________________________________________________________________ ______________________________________________________________________________ ____________________________ 8. Explain in one sentence why spandex and tight jeans are not allowed to be worn in and by itself. ______________________________________________________________________________ ______________________________________________________________________________ ______________________________________________________________________________
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______________________________________________________________________________ ____________________________ 9. Explain briefly why most silk ties nowadays do not fall under the category of prohibited articles of clothing. ______________________________________________________________________________ ______________________________________________________________________________ ______________________________________________________________________________ ______________________________________________________________________________ ____________________________ 10. Allah (Azawajal) honored the Children of Adam with the following characteristics for each gender: Males:________________________________________________________________________ Females:________________________________________________________________________
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THE Test on Fiqh of Clothing -------------------------------------Directions: After you have finished studying on the fiqh of food section, close your notebook and take this test. It will give you some indication as to how well you have studied, and how much more you need to study, bidhnillah!
1. True or False: The prohibition of not using transparent or tight clothing is only for women.
2. True or False: It is permitted to look at the awra of the same gender in general.
3. What are the men of this ummah forbidden to wear that women are allowed to wear? a. silk and silver b. platinum and gold c. silk and gold d. gold
4. In class, what were the evidences and reasons that covering the head is not a necessity for men?
5. What is isbaal?
6. What type of isbaal is haraam by ijmaa?
7. Why is the proof of ijmaa stronger than bringing an ayah of the Quran?
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8. Which scholar(s) follow the its haraam to trim it in any fashion? a. Hanafis b. Ibn Taymiyyah and Hanbalis c. Malikis and Shafiee d. Barely anyone! Thats a modern opinion.
9. What group of scholars believe that you will be rewarded for trimming the beard beyond a fistful?
a. The Shafiees b. The Malikis c. The Hanafis d. The Malikis and Hanafis
10. True or false: Its haraam to pluck white hairs.
11. True or false: Its allowed to die the hair any color.
12. Who are al mukhanitheen and al mutarajjilaat?
13. People who imitate the opposite gender are what according to the hadeeth in class?
a. Bound in the Hell-fire b. Turned into those who they imitate c. Cursed d. Nothing; theyre left to their own condition.
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14. What did the Prophet salallahu alaihi wa salaam NOT wear? a. Izar b. Turban c. Shawl d. Modern day thobe
15. What does zuhd mean?
a. Going beyond your means b. Showing off c. Looking dignified d. Asceticism
16. True or False: Only Muslim women have been obligated to cover themselves. No other religion before had commanded women to cover.
17. The word hijaab as originally meant in the time of revelation meant:
a. A headscarf b. A jilbab c. A physical curtain separating the wives of the Prophet from others
18. The word jayoob is plural for jayb. What does jayb mean?
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19. Which ayah in the Quran commands both the believing men and women to lower their gaze?
a. Al Ahzab: 51 b. Al Ahzab: 31 c. An Noor: 31 d. Al Imran: 36
20. True or false: The hijab promotes promiscuous behavior.
21. Name at least two requirements of hijab.
22. Which hadeeth in Bukhari proves that the niqaab was practiced in the time of the Prophet salallahu alaihi wa salaam, and not un-Islamic?
Essay: Give the various meanings of the word laha, and what the scholars have said regarding each definition. .
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Answers to THE Test --------------------------------Directions: After you have finished studying on the fiqh of food section, close your notebook and take this test. It will give you some indication as to how well you have studied, and how much more you need to study, bidhnillah! 1. True or False: The prohibition of not using transparent or tight clothing is only for women. False, it applies to both men and women, because the purpose of clothing is to conceal the awrah. 2. True or False: It is permitted to look at the awra of the same gender in general. False, Rasulullah (salallahu alaihi wa salaam) prohibited in a hadith. Let no man look at the awra of another man, nor a woman at the awra of another woman. [Muslim] 3. What are the men of this ummah forbidden to wear that women are allowed to wear? a. silk and silver b. platinum and gold c. silk and gold d. gold Answer: C. silk and gold 4. In class, what were the evidences and reasons that covering the head is not a necessity for men? There are no authentic ahadeeth in the ahadeeth books to command to cover the head. Shaykh Yasir Qadhi mentioned that the covering of the head is subject to cultural norms. If you are in a land where covering the head is normal, do not make a scene of not wearing it. 5. What is isbaal? Isbaal is to lower the garment below the ankles. 6. What type of isbaal is haraam by ijmaa?
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The type of isbaal that is haraam is to do it out pride. In the time of the Prophet salallahu alaihi wa salaam, the people had very few garments of clothing. The wealther amongst them had many garments, so they would let the hems of their garments go below the ankle and get dirty. This was a sign of showing off their wealth, i.e. I am so wealthy, it doesnt bother me that my garment is dirty. I will wear another one. This type of isbaal is clearly haraam. 7. Why is the proof of ijmaa stronger than bringing an ayah of the Quran? The ayah is subject to interpretation. 8. Which scholar(s) follow that its haraam to trim it in any fashion? a. Hanafis b. Ibn Taymiyyah and Hanbalis c. Malikis and Shafiee d. Barely anyone! Thats a modern opinion. Answer: D. Barely anyone! Thats a modern opinion. 9. What group of scholars believe that you will be rewarded for trimming the beard beyond a fistful? a. The Shafiees b. The Malikis c. The Hanafis d. The Malikis and Hanafis
Answer: C. The Hanafis 10. True or false: Its haraam to pluck white hairs. Answer: False, its makrooh. 11. True or false: Its allowed to die the hair any color. Answer: False, its haraam or makrooh to die it black. Otherwise, all colors are permissible. The sunnah is to use henna. 12. Who are al mukhanitheen and al mutarajjilaat?
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Answer: Al mukhanitheen are men who imitate women. Al mutarajjilaat are women who imitate men. 13. People who imitate the opposite gender are what according to the hadeeth in class? a. Bound in the Hell-fire b. Turned into those who they imitate c. Cursed d. Nothing; theyre left to their own condition.
Answer: C. Cursed 14. What did the Prophet salallahu alaihi wa salaam NOT wear? a. Izar b. Turban c. Shawl d. Modern day thobe Anaswer: D. Modern day thobe 15. What does zuhd mean? a. Going beyond your means b. Showing off c. Looking dignified d. Asceticism
Answer: D. Asceticism 16. True or False: Only Muslim women have been obligated to cover themselves. No other religion before had commanded women to cover. False, the Old Testament (Torah) and the New Testament (Bible) both required that women cover themselves modestly. Hence, the different types of coverings they use such as the snood, tichel and wigs. 17. The word hijaab as originally meant in the time of revelation meant:
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a. A headscarf b. A jilbab c. A physical curtain separating the wives of the Prophet from others
Answer: C. A physical curtain separating the wives of the Prophet from others. 18. The word jayoob is plural for jayb. What does jayb mean? Jayb is the upper portion of the chest. 19. Which ayah in the Quran commands both the believing men and women to lower their gaze? a. Al Ahzab: 51 b. Al Ahzab: 31 c. An Noor: 31 d. Al Imran: 36
Answer: C. An Noor: 31 20. True or false: The hijab promotes promiscuous behavior. False, the hijab helps promote purity of the heart, chastity, increases modesty and curbs this type of behavior. 21. Name at least two requirements of hijab.

That it must not describe the body, either through tightness or transparency, i.e. thick and loose Not be eye-catching in and of itself It does not imitate clothing of the opposite gender Covers the awrah Wear an outer garment above regular clothes, hence a jilbab
22. Which hadeeth in Bukhari proves that the niqaab was practiced in the time of the Prophet salallahu alaihi wa salaam, and not un-Islamic? Let not the women in ihram wear the niqab or gloves.
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Essay: Give the various meanings of the word laha, and what the scholars have said regarding each definition. All linguistic scholars agree that the hair on the chin is part of the laha The majority also consider the hair on the cheeks and the bones/jaw to be part of the laha. Only a minority consider the chin bone to only be part of the laha. The Malikis follow this position There is a difference of opinion as to whether the hair below the chin and above the throat constitute the laha. The majority state that hair below the eyes and on the throat is not part of the lihya.

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Vocabulary List ---------------------------- Khamr- That which intoxicates Rijs- Uncleanness Ahl Kitab- The People of the Book (Jews, Christians) Tahur- Pure and it purifies Tahir- Pure but does not purify Najas- Impure Istihala- Chemical changes Ijma- Unanimous consensus Istihlak- Extremely small quantities of impurities Awrah- That which one should always cover Awrah Mughaladha- strictawrah Awrah Mufakhafa- less strictawrah Murua- People of stature (p. 34) Sabala- Route or path (root word of isbal) Isbal- Lowering of garment below the ankles Mutlaq- Unconditional hadith Muqayyad- Conditional Juzu- Cut/trim (Shafi,Malikis,Hanbalis) Shave (Hanafis) Laha- (interpretations vary, check pg 37) Lihya- Hair on laha Wajib- Obligatory
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Al-Mukhanithin- Men who act like women Al-Mutarajillat- Women who act like men Tashabbah- Imitation (pg 40) Israf- Extravagance Zuhd- Modest/Humble Murua- Dignified Shuhra- Flamboyant Daraja- Degree Qawwam- Care takers Jalabib- Over garments (plural of jilbab) Yudnin- (comes from danan) To draw closer to yourself, let down. Nisaa al Mumineen- Women of the believers Khumar Khamr-That which intoxicates your mind (aqal) Khimar-That which covers your head/mind (aqal) Juyub- plural of Jayb, slit in cloth (in which you put your head) Hijab Classical usage: a physical barrier which separates the men and women. This was only used for the Prophet (s) wives. Modern Usage: a head covering or the Khimar. Mailat Mumilat- women who were inclined to evil and made their husbands incline towards it. (pg 46)
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List O Gems
A chemical change purifies an impure substance
Beware of physical changesgelatin
Always think the best about your fellow Muslims!

Abrogation is always the last resort. An abrogation can only occur at commands of prohibitions, not statements of fact! Hijab is a concept and a way of life, not just a piece of cloth When the prohibition of alcohol was revealed, the sahabah poured the wine onto the streets. There were, however, orphans who inherited wine and the Prophet (saw) was asked if they should turn the wine into vinegar for the orphans. The Prophet (saw) refused. He did this because otherwise, people would still keep wine with the excuse that they are making vinegar. HIKMAH! Clothes are a blessing! We cover our 'awrah with them and beautify ourselves with them. And yet we complain that we don't have any clothes or enough clothes. Alhumdulillah, we have more than we are worthy of!
Our shariah is not meant to be hard on us. In fact, it makes our lives much easier, simpler, and happier. We are blessed that we are told how to live our daily life and daily aspects of life. After all, does not the creator know what is best for His creation? Muslims are encouraged to lean towards asceticism and dignity, and stay away from extravagance and flamboyance.
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When Allah blesses someone with money, He loves to see the effects of that $money$. on adjusting his clothing upon the entrance of Uthman (r) the prophet (s): "Should I not cover from someone who even the angels are shy of?" a Muslim moves towards zuhd and away from Israaf Sisters should assert their femininity by wearing the hijaab. Hijaab is more than a piece of cloth. Hijaab is a whole way of life. Hijab is seclusion. It is seclusion from strange men. It's a means for you to understand that Allah SWT wants you to perserve yourself for only one man: your husband. All the perverted & disgusting behavior one finds in society is due to the lack of modesty found amongst today's men and women. As modesty declines, social evils rise.
When a woman wears hijaab she is not saying: I am pious. She is saying: I am modest.
The Prophet (saw) wore an expensive dress with gold embroidery that was gifted to him. On seeing the people admiring it He said: The handkerchief of sa'ad ibn mu'adh is better! The epitome of eman is to wear what Allah has allowed, but the heart remains attached to Allah. Allah honored men with beards and women with long hair
if you give men an inch, they take a foot. The more modesty you show, the better the man you will get.
Many sisters say they do not wear the hijab because it attracs too much attenion. Allah said so Himself that the hijab is for recognition. Hjab draws attention, but itdoes not draw the LUST of men There is no significance in rolling your pants up before prayer. Rather you're actually NOT supposed to roll up any part of your clothing before prayer.
Back in the days people lowered their garments out of pride, nowadays there are some that raise their garments out of pride. May Allah protect us from pride.
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Single Sisters: You set the bar for gender interaction, the more modesty you display the more modest brother you will attract
If you want to come closer to Allah swt re-evaluate your concept of Hijab.
Hijab is a blessing to all those who observe it and everyone around them. How is it that our parents and grandparents have had generations and generations of succesful arranged marriages yet our generation falls in love and still can't make it work? The high divorce rates has a correlation with the level of the indecency and immodesty that has become widespread in our communities. Hijab is the solution.. The Shariah of the Land wants that women look amazing and adorned as soon as she walks out the door for all the men to gawk yet, yet the Shariah of our Lord wants that we look amazing and adorned for our husbands and when we leave our homes, that we remain protected by looking as simple as possible. It's common sense, that any person Muslim or not can see that when you weigh out the pro's and con's of both which liberates the Woman to her own standards and which oppresses her to the standards of Men.
We need to discuss these issues [all those discussed in class] especially gender issues by sticking our heads in the ground they will not go away, we as the Muslims in the West need to confront them head on. "Did you not hear, Did you not hear? Simplicity is a part of Faith, Simplicity is a part of Faith" When Allah swt blesses someone he LOVES to see the effects of that blessing. When importing a fatwa from overseas remember some fatwas are culturally sensitive When taking care of the beard it should be done in a manner that falls between the 2 extremes: a. completely ignoring it (yikes) and b. always worrying about it (for the married brothers, there should only be one queen in the house....your wife )
Israf with dressing should be relative to your status, however if you have money don't flaunt it
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Evolution of a Muslim identity is what we are facing, we are living through a gray area because we don't have a distinct cultural identity. We should take the clothes of our society and "Islamify" it, the sunnah is to conform to the attire of the people in your society as long as all shari'a requirements are met.
When it comes to covering there are two levels: 1. a covering in front of Mahrams 2. a covering forleaving the house The minimum one can show a mahram goes back to what is acceptable in one's culture
May Allah bless those sisters who have started on their journey to proper hijab by adopting the khimaar... they need our encouragement and support in adopting the minimum of khimaar and jilbab. So don't push them away, rather, invite them to do more and become better!
Covering the head FOR MEN is not sunnah, but mubaah

Do not judge a person by the length of his beard The shariah did not dictate a length for the beard When it comes to men wearing earrings or necklaces/chains, just think:
WOULD A RESPECTABLE MAN OF SOCIETY DO THIS?

(for example, could you see your president or a businessman doing such things?)
Look at the perfect ettiquettes and manners of the Prophet (salallahu alayhi wa sallam): After conquering Makkah, Abu Bakr (radiallahu anhu) picked up his old father, Abu Qahafa, to the Prophet. The Prophet (salallahu alayhi wa sallam) said: Why didn't you leave the shaykh (old man) at home? I would have come myself... Abu Qahafa hated Islam and the Muslims. But after this meeting, he accepted Islam immediately- JUST BECAUSE OF THE PROPHET'S EXCELLENT MANNERS!
By the way, Shaykh Yasir mentioned that the eyebrows are quite a strict matter because even if a woman is wearing niqab, that area is showing... and if the eyebrows are shaped, it causes attraction, and the first interaction is always through eye contact So be careful. Women who do their eyebrows are cursed. May Allah forgive us.
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Shaykh Yasir reading a question: If I find a sister in hijab very attractive, should I tell her to wear niqab? ::Everyone bursts out in laughter:: Answer: No, just lower your gaze.
It is more of a Sunnah to dress up in the dress of the culture YOU belong to.
Allah will judge a person based on their knowledge...NOT YOURS! The Prophet (saw) did not start a fashion revolution...he wore the same clothes as the Quraysh. Something to think about: If you looked at the scene of the Battle of Badr from a far distance. You wouldn't be able to tell the difference between Abu Lahab and the Sahaba (based on physical appearance).
What the Quran calls khimar, we call hijab. What the Quran calls hijab, was meant only for the Ummahatul Mu'mineen in gatherings. "I never saw any women more eager to implement the hijab (when the ruling came down) then the women of Ansar" Aisha radiAllahu anha The hadith of "imitation" comes into play, when you go OUTSIDE of your culture to do so. The prophet loved white and is reported to have said: Dress your living in it and shroud your dead in it The word khumur (khimar/headscarf) comes from the same root as khamr (alcohol). Khamr means "takes 'aqal (mind) away" and khumr means "to cover the 'aqal" It is in the fitrah of modest people to be shy of showing their 'awrah. Durin Musa's time, the people of Bani Israel would take baths in front of each other (men in front of men and women in front of women). However, Musa (alayhis salaam) would be too shy. Therefore, the people began making fun of him, saying he had a defect. [Subhanallah! How can a people be so vulgar with their own prophet!?!] To save Musa's honor, one day while bathing, Musa (alayhis salaam) put his clothes on the rock and Allah caused the rock to move away. Musa began chasing the rock and passed in front of the people who saw that there were no defects in him. >>Musa then gave the rock such a beating that to this day, the rock has 6-7 marks!
It is makrooh to pluck white hair. One hadith states: Do not pluck the grey/white hairs as they are a Muslim's light. Never a
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Muslim grows grey in Islam except that Allah writes for him, due to that, a good deed. And He raises him a degree. And He erases for him, due to that, one of his sins.
Hijab curbs perverted behavior, and increases modesty. We are told to show hayya even in front of Allah, meaning when we are alone. So if we are to show hayya in front of Allah, then what about the people?? With regards to niqab, there is no ikhtilaf over whether its makruh or haram, but the ikhtilaf is whether its mustahabb or wajib! I didn't want to stop here Alhumdulillah! Ijma' (consensus) is the strongest evidence in the shari'ah. And by ijma'... the entire body of a woman is considered awrah. (Of course, the differences come in with the face, hands, and feet.)
Concerning the 'awrah of men, the Malikis said that there is the extreme 'awrah and the relaxed 'awrah. The extreme consists of the private parts, and the relaxed is the thighs. Therefore, it is not a sin if the thighs do unintentionally show, but they should be otherwise covered.
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Notes: DETAILED
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Section III: Miscellaneous Issues

p. 29 1) The Status of Alcohol Allah has prohibited khamr, not alcohol. Anything with an OH radical is alcohol, but that is not what Allah prohibits. Some types of alcohol are not for drinking; forget intoxicating, they will kill you if you drink it! The Shariah prohibits khamr, which is one type of alcohol the definition of which is that which intoxicates. Only those drinks that intoxicate are prohibited. Narrated Ibn ''Umar : 'Umar delivered a sermon on the pulpit of Allah's Apostle, saying, "Alcoholic drinks were prohibited by Divine Order, and these drinks used to be prepared from five things, i.e., grapes, dates, wheat, barley and honey. Alcoholic drink is that which disturbs the mind." 'Umar added, "I wish Allah's Apostle had not left us before he had given us definite verdicts concerning three matters, i.e., how much a grandfather may inherit (of his grandson), the inheritance of Al-Kalala (the deceased person among whose heirs there is no father or son), and various types of Riba(1 ) (usury) ." [Sahih Al-Bukhari: Volume 7, Book 69, Number 493] General guideline: Whatever intoxicates in large quantities is prohibited in small quantities (An-Nasai) The prophet said: Anything which intoxicates in a large quantity is prohibited even in a small quantity. [Sunan Ibn Majah: Volume 3, Book of Intoxicants, Chapter 30 Hadith No. 3392] Large quantity means that a reasonable human can get drunk on about 7-8 glass, not drinking like 100 glasses then getting drunk.
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What if the presence of khamr is not to the level of intoxication, but there is still a significant presence of it in a product. The issue here is: Is khamr najas? First Opinion: Alcoholic Drinks are Najas Four schools, ibn Hazm . There is almost ijma on this opinion. 1. Their strongest evidence: O You who believe! Intoxicants (all kinds of alcoholic drinks), gambling, AlAnsb , and AlAzlm (arrows for seeking luck or decision) are an abomination of Shaitn's (Satan) handiwork. so avoid (strictly all) that (abomination) In order that You may be successful. [Surah Al-Maidah: 90] Rijs means spiritually and physically filthy. So are the gambling chips, the idols, and the arrows najas as well? Common sense tells you theyre not and you can touch them. Therefore, they say the default is that they all are physically impure since that is what rijs means but since we have evidence that the idols, the chips and the arrows are not, they are the exception, but there is nothing to exclude alcohol so that remains under the rule and is considered najas. 2. The command to wash dishes of Ahl Al-Kitab because they eat pig and drink wine. Narrated Abu Tha'laba Al-Khushani : I said, "O Allah's Messenger! We are living in a land ruled by the people of the Scripture; Can we take our meals in their utensils? In that land there is plenty of game and I hunt the game with my bow and with my hound that is not trained and with my trained hound. Then what is lawful for me to eat?" He said, "As for what you have mentioned about the people of the Scripture, if you can get utensils other than theirs, do not eat out of theirs, but if you cannot get other than theirs, wash their utensils and eat out of it. If you hunt an animal with your bow after mentioning Allah's Name, eat of it. and if you hunt something with your trained hound after mentioning Allah's Name, eat of it, and if you hunt something with your untrained hound (and get it before it dies) and slaughter it, eat of it." [Sahih Al-Bukhari: Volume 7, Book 67, Number 387] Pig and wine arent in the hadeeth but the scholars reasoned that it was due to these factors that the prophet commanded us to wash their utensils first because traces could be left.
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3. It is prohibited in the strictest of terms, hence must be najas. Allah made it so haram (haram haram) that it must be najas. 4. In Jannah, Allah describes wine as: Their garments will be of fine green silk, and gold embroidery. they will be adorned with bracelets of silver, and their Lord will give them a tahur drink. [Surah Al-Insan: 21] Since Allah describes the wine of that jannah to be tahur, the wine of this jannah must be najas or else Allah wouldnt specify. Second Opinion: Alcoholic Drinks are Not Najas. Very minority opinion throughout out history Rabia, al-Muzani, Adh-Dhahiri, Ibn Uthaymeen, Ash-Shaukani, among others: it is not allowed to drink, but it is not physically impure. 1. The base ruling is that all things are pure unless explicit evidence otherwise; there is no explicit evidence here. They say the other scholars are reading in to the evidence, none of them are explicit and the general rule is that everything is pure unless stated otherwise. Refuting their evidences: 1. [Surah Al-Maidah: 90]: you yourself admit all the rest (the idols, chips and arrows) are not najas, so why make khamr najas? The others arent the exception to the rule, they are the rule. 2. Utensils of Ahl Al-Kitab: you assume its because khamr is najas, but there is no proof that says so. 3. Haram haram: Shirk is prohibited even more strongly, in stronger terms, but the idols are not najas. 4. Wine of Jannah: we agree the wine of this world is not tahur (pure and purifying); it is tahir (pure but not purifying).
2. Action of the companions in pouring wine into the streets of Madinah. Anas b. Malik reported: I was the cup-bearer of some people in the house of Abu Talha on the day when liquor was forbidden. Their liquor had been prepared from dry dates or fresh dates when the
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announcer made the announcement. He (Abu Talha) said to me: Go out and find out (what the announcement is). I got out (and found) an announcer making this announcement: Behold, liquor has been declared unlawful. He said: The liquor (was spilt and) flowed in the lanes of Medina. Abu Talha said to me: Go out and Spill it, and I spilt it. They said or some of them said: Such and such were killed, such and such were killed for (the wine) had been in their stomachs. He (the narrator) said. I do not know whether it is the narration transmitted by Anas, (or by someone else). Then Allah, the Exalted and Majestic, revealed:" There shall be no sin (imputed) unto those who have believed and done good works for what they may have eaten as long as they fear (Allah) and believe and do good works" (v. 93). [Sahih Muslim: Book 023, Number 4882] Why would they pour najas onto the streets? It is haram to pour najas where the people would have to walk. This shows that the sahaba understood that khamr was prohibited to drink, but it wasnt najas, and if this was their interpretation and it was wrong, the prophet wouldve corrected them. Sh. YQ: this issue needs to be revisited. The classical 'ulema just assumed it was najas and left it at that because it was very easy in their society to say that khamr is najas they didnt have to deal with it to the extent that we do today. It didnt affect them like it affects us today. The latter position (that alcohol is not najas) seems to have some very strong evidences on its side, especially that of the sahaba pouring wine into the streets this is very strong because they wouldnt pour najas into the streets. Conclusion:
small quantities that are not intoxicating in products that if you were to drink a large quantity of the product, you wouldnt be intoxicated.IF there is a genuine need, e.g. cough syrup: theres alcohol in it, if we drink bottles of it, it wouldnt make us drunk (though it probably wont make us better) and it is a medical necessity. Most alcohol in lotions, etc. is ethanol it doesnt intoxicate, it kills! You cant drink it, but you can use it. Most of the alcohol in substances is not produced by fermentation; they are manufactured in a lab.
p. 30 2) Chemical Changes (istihala) e.g. Pig: if it undergoes a complete change in chemical composition, is it still najas or is it permitted? First Opinion: Chemical Change Does Not Purify Except in Specific Circumstances
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Majority position of the Malikis, Shafiees, Hanbalis. Exceptions: 1. Wine changing to vinegar by itself (almost ijma) Vinegar comes from wine. You cant have vinegar without it having first been wine. Red wine etc is just the type of wine it was changed to vinegar from. The prophet used to eat vinegar. Narrated A'isha : Allah's Apostle said: The best of condiments or condiment is vinegar. [Sahih Muslim: Book 22, Number 5091] The prophet would eat bread and vinegar Jabir b. 'Abdullah reported: Allah's Messenger took hold of my hand one day (and led me) to his residence. There was presented to him some pieces of bread, whereupon he said: Is there no condiment? They (the members of his household) said: No, except some vinegar. He (the Holy Prophet) said: Vinegar is a good condiment. Jabir said: I have always loved vinegar since I heard it trom Allah's Apostle . Talha said: I have always loved vinegar since I heard about it from Jabir. [Sahih Muslim: Book 023, Number 5094] It is not allowed to purchase wine and turn it into vinegar by adding stuff, etc. Abu Talhah reported that he asked the prophet about orphans who had inherited wine and the prophet said, "Pour it out." He asked if he might not make vinegar of it and he told him he must not. [Related Muslim, Abu Dawud & at-Tirmidhi] If it is done intentionally, the vinegar is haram. Human intervention in the process of making vinegar makes it najas. 2. Tanning of leather for dead animals (except for Hanbalis) Abdullah b. Abbas said:
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I heard the Apostle of Allah say: When the skin is tanned it becomes purified. [Sahih Muslim: Book 003, Number 0710] Second Opinion: A Chemical Change Purifies An Impure Substance Held by the Hanafis, Dhahiris, some Malikis, Ibn Taymiyyah and others Even if the origin is najas, chemical change changes the substance because chemical change is permanent. It makes the product pure. Just because a product comes from a najas source doesnt make the product najas. Gelatin: included in products to give them a viscous (jelly-like) density. It is extracted from bone ligaments and then transformed so that it can be put into other products. However, it is haram because they mostly get it from animals (pigs) and it doesnt undergo a chemical transformation; it only undergoes a physical transformation so that it can be incorporated into the other product. 1. What a great condiment is vinegar [Muslim]
Narrated A'isha : Allah's Apostle said: The best of condiments or condiment is vinegar. [Sahih Muslim: Book 22, Number 5091] 2. Whatever skin is tanned has become purified [Abu Dawud]
Abdullah b. Abbas said: I heard the Apostle of Allah say: When the skin is tanned it becomes purified. [Sahih Muslim: Book 003, Number 0710] 3. Change of name
4. Extremely small quantities of impurities (istihlak)
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The shari'ah doesnt concern itself with extremely small quantities of najas. The amount of the substance, such as enzymes used in a reaction, etc that is used is so insignificant that the shari'ah disregards it. This is a practical religion something absolutely so trivial is not taken into consideration the shari'ah is not that ludicrous.
Sunday, January 11th, 2009
Section IV: The Fiqh of Mens Clothing

p. 32 Mens Awrah Awrah comes from the root a-wa-ra which means something to be embarrassed, ashamed about. Your awrah is what you should be embarrassed about and to show in public. O Children of Adam! we have bestowed raiment upon You to cover yourselves (screen Your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. such are among the Ayt (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allh, that they may Remember (i.e. leave falsehood and follow Truth ). [Surah Al-Araf: 26] No other animal wears clothes except for Bani Adam. Allah has raised us above other animals and honored us and given us clothes to wear. This ayah also tells us the purpose of clothing: 1. To cover your awrah 2. It is a means of looking good and beautiful 3. The clothing of taqwa is better because that is what will save us on the Day of Judgment Bahz b. Hakim asked: O Messenger of Allah ! What are we allowed to show of our awra? He replied, Guard your awra except with your wife or right-hand possession. I asked, O Messenger of Allah ! What if the people are tightly congested? He said, If you are able to hide it such that no one sees, do so. I asked, O Messenger of Allah
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! What if we are alone? He replied, Allah has more right that you should be ashamed of Him than of other people [At-Tirmidhi] Do what you can and Allah will forgive the rest. Dont go around naked even if you are alone. Walking around naked even while youre alone puts a sense of immodesty in you. Walking around with clothes inculcates a sense of hayaa in you. Obviously of course if you need to show of your awrah for a medical reason to a medical doctor, thats forgiven because its a necessity. Let no man look at the awra of another man, nor a woman at the awra of another woman [Sahih Muslim] This hadeeth specifies the same gender because in jahily society clothes were only worn in front of the other gender. The Christian and the Jews do this and we make fun of them but we shouldnt because their shari'ah allows this. We know this from the hadeeth about Musa : Narrated Abu Huraira : Allah's Apostle said, "(The Prophet) Moses was a shy person and used to cover his body completely because of his extensive shyness. One of the children of Israel hurt him by saying, 'He covers his body in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he has some other defect.' Allah wished to clear Moses of what they said about him, so one day while Moses was in seclusion, he took off his clothes and put them on a stone and started taking a bath. When he had finished the bath, he moved towards his clothes so as to take them, but the stone took his clothes and fled; Moses picked up his stick and ran after the stone saying, 'O stone! Give me my garment!' Till he reached a group of Bani Israel who saw him naked then, and found him the best of what Allah had created, and Allah cleared him of what they had accused him of. The stone stopped there and Moses took and put his garment on and started hitting the stone with his stick. By Allah, the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers to in His Saying:-- "O you who believe! Be you not like those Who annoyed Moses, But Allah proved his innocence of that which they alleged, And he was honorable In Allah's Sight." (33.69) [Sahih Al-Bukhari: Volume 4, Book 55, Number 616] It was fine for them to bathe in the same area. However prophet Musa was too shy to take off his clothes in front of them. This shows that it is a perfection of eman to be shy
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because the prophets have perfected eman. In our shari'ah it is a perfection of eman, but not in their shari'ah. Allah protects the arwah in this way, and He protects it in other ways as well e.g. seeking permission before entering someone elses room/house. Narrated Sahl bin Sa'd : A man peeped through a round hole into the dwelling place of the Prophet, while the Prophet had a Midray (an iron comb) with which he was scratching his head. the Prophet said, " Had known you were looking (through the hole), I would have pierced your eye with it (i.e., the comb)." Verily! The order of taking permission to enter has been enjoined because of that sight, (that one should not look unlawfully at the state of others). (See Hadith No. 807, Vol. 7) [Sahih Al-Bukhari: Volume 8, Book 74, Number 258] The prophet spoke very harshly- he would not have spoken so harshly except for a severe matter. What is awrah for a man? First Opinion: The two private parts only i.e. the front and the back. Dhahiri Madhab 1. So He misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to stick together the leaves of Paradise over themselves (in order to cover their shame). and their Lord called out to them (saying): "Did I not forbid You that tree and tell you: Verily, Shaitn (Satan) is an open enemy unto you?" [Surah Al-Araf: 22] This verse says shaytan caused the two private parts to be exposed. 2. It has been narrated on the authority of Anas that the Messenger of Allah raided Khaibar. One morning we offered prayers in the darkness of early dawn (near Khaibar). Then the Messenger of Allah mounted (his horse). Abu Talha mounted his and I mounted behind Abu Talha on the same horse. The Prophet of Allah rode
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through the streets of Khaibar and (I rode so close to him) that my knee touched the thigh of the Prophet of Allah. The wrapper got aside from his thigh, and I could see its whiteness. When he entered the town, he said: God is Great. Khaibar shall face destruction. When we descend in the city-square of a people, it is a bad day for them who have been warned (and have not taken heed). He said these words thrice. The people of the town had just come out from (their houses) to go about their jobs. They said (in surprise): Muhammad has come. We captured Khaibar by force. [Sahih Muslim: Book 019, Number 4437] His thigh the whiteness means the inside of the upper thigh was exposed and he didnt cover it up. 3. A'isha reports: The prophet was lying down in his house with his thighs or his calves exposes. Abu Bakr asked permission to enter and was permitted while the Prophet (sas) was in that position and he came in and spoke with him. Then, Umar asked permission to enter. He was granted permission and came in and spoke with him while in that position. Then, Uthman asked permission and the prophet sat up and straightened his clothing. He was then permitted and came in and spoke with the prophet . After he had gone, Aisha said: Abu Bakr entered and you did not get up for him or worry about him and Umar came in and you did not get up for him nor worry about him but when Uthman came in, you straightened out your clothing! The prophet said: Should I not be shy of a man around whom the angels are shy? [Sahih Al-Bukhari] He only covered it up for Uthman because he was so shy but didnt for Abu Bakr and 'Umar because he knew they wouldnt mind. Second Opinion: Between navel and knee Is the thigh inclusive of the navel and the knee? 4 opinions (logically) i. Includes both navel and knee ii.
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Includes navel but not knee iii. Includes knee but not navel iv. Excludes both navel and knee Reported Jurhad, "The Messenger of Allah passed by me when the cloak I was wearing was a little bit off my thigh. He said, 'Cover your thigh, for it (is part of) Àwrah." [Ahmad, Abu Dawood, At-Tirmidhi] On the authority of Ùqbah ibn Àlqamah, on the authority of Àli, who said: the Messenger of Allah said, "The knee is [part] of the nakedness." [Ad-Daraqutni] The Dhahiri consider this hadeeth to be weak. The majority of muhadditheen consider it hasan and this is the strongest position. The Maliki madhab differentiates between i. Awrah mughallada (extreme awrah), and ii. Awrah mukhaffafah (lesser awrah) While both must be covered, they are not as strict about awrah mukhaffafah. So what about the prophet s thighs being shown? A man should not intentionally expose his thigh. He was riding for a long time, it was probably by accident. The scholars are in agreement that covering the awrah does not include tight or transparent clothing there is absolute ijmaa on this. Tight or transparent clothing is considered nakedness (covered but not wearing clothes) according to the shari'ah.
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Clothing
Silk and Gold Ali reported that the prophet took some silk in his right hand and some gold in his left, declaring, "These two are haram for the males among my followers but halal for the females." [Ahmad, Abu Dawud, an-Nasa'i, Ibn Hibban, and Ibn Majah] Since he picked it up, this shows that you can touch it, buy it, sell it, trade in it, give a present to your wife, etc, just not wear it yourself. Hudhayfah b. Al-Yaman, The prophet forbade us from eating and drinking in gold and silver utensils, and from wearing and sitting on silk [Sahih Al-Bukhari] Even having a cushion of silk is not permissible for men. Scholars say it is because these items are very feminine and not befitting the men of this ummah. They are items worn by men who are vain. It is a sign of luxury and pride and this should not be a part of the character of our men. Narrated Hudhaifa b Al-Yaman : The prophet said, "Do not drink in gold or silver utensils, and do not wear clothes of silk or Dibaj, for these things are for them (unbelievers) in this world and for you in the Hereafter." [Sahih Al-Bukhari: Volume 7, Book 69, Number 537] 'Umar reported that he heard the prophet say, "Do not wear silk, for those who wear it in this life shall not wear it in the Hereafter." [Muttafaq Alay] It is for them in this life and for us in the akhira.
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p. 33 - Wearing ties? If the tie had any religious significance in the past, there is none today, and Shaykh Yasir has found no religious significance of the tie at all. So the issue is, is a small amount of silk allowed to wear? Silk is allowed to wear for medical purposes (if the other material is too harsh for your skin). Jabir s skin was irritated wearing cotton (because it is harsh_ so the prophet allowed him to wear silk. Narrated Anas: The Prophet allowed Az-Zubair and 'Abdur-Rahman to wear silk because they were suffering from an itch [Sahih Al-Bukhari: Volume 7, Book 72, Number 730] Narrated Aba 'Uthman An-Nahdi: While we were with 'Utba bin Farqad at Adharbijan, there came 'Umar's letter indicating that Allah's Apostle had forbidden the use of silk except this much, then he pointed with his index and middle fingers. To our knowledge, by that he meant embroidery. [Sahih Al-Bukhari: Volume 7, Book 72, Number 718] This isnt a garment made of silk, but rather silk embroidery. The prophet wore a garment embroidered at the bottom in silk on the Day of Eid. Ties are a small amount of silk so the shari'ah would overlook it, and most ties are now synthetic silk, and the issue is real silk. Nothing silk is really silk today. It is very, very rare to find a garment made of real silk. - Small amount of gold or silver? It is allowed a small amount for mending utensils but the entire vessel should not be made of gold or silver. Narrated 'Asim al-Ahwal: I saw the drinking bowl of the Prophet with Anas bin Malik, and it had been broken, and he had mended it with silver plates. That drinking bowl was quite wide and made of Nadar wood, Anas said, "I gave water to the Prophet in that bowl more than so-and-so (for a long period)." Ibn Sirin said: Around that bowl there was an iron ring, and Anas wanted to
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replace it with a silver or gold ring, but Abu Talha said to him, "Do not change a thing that Allah's Apostle has made." So Anas left it as it was. [Sahih Al-Bukhari: Volume 7, Book 69, Number 542] Gold is allowed if there is a good reason, especially if the reason is medical. One of the companions of the prophet s nose was chopped off in battle. The prophet allowed him to make a new nose made of silver. However, after a while, this nose rotted, so the prophet allowed him to wear a nose made of gold. Hanbali, Shafiee, Maliki: If the gold is for decorational purposes, it is forbidden in any amount for men. Hanafi/ Ibn Taymiyyah: small amounts of gold is allowed Once the prophet wore a beautiful cloak on Friday that had traces of gold decoration on it, gifted to him by a neighboring ruler, and the people said, We have never seen any garment like this! To which the prophet replied, Are you impressed with this?! Verily, the handkerchief of Sad b. Muadh in Paradise is better than what you see [At-Tirmidhi] Look at the eman of the prophet that his mind was still on the akhira. That is eman. He took advantage of what Allah allowed him but his mind was on something else. His heart wasnt attached to the garment, but on Allah . So a small amount is allowed. Prohibited Colors? The prophet wore many colors. His favorite color was white. Narrated Abdullah ibn Abbas : The prophet said: Wear your white garments, for they are among your best garments, and shroud your dead in them. Among the best types of collyrium you use is antimony (ithmid) for it clears the vision and makes the hair sprout. [Sahih al-Bukhari: Book 32, Number 4050] Women: allowed whatever color. Men: Disagreement over red. Muslim states that it must be because of the saffron-dye.
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Opinion #1: Red is prohibited. Narrated Abdullah ibn Amr ibn al-'As: We came down with the Apostle of Allah from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women. [Sahih Al-Bukhari: Book 32, Number 4055] The prophet forbade us from wearing red leather and silk [al-Bukhari] Abdullah bin 'Amr bin Al-As came to the prophet wearing two saffron-dyed garments. The prophet said, These are the clothes of the disbelievers, so do not wear them [Sahih Muslim] Opinion #2: Hanafi, Shafiee, Hanbali: the above opinion was abrogated by the following hadeeth. Amir bin 'Amr Al-Ansari said, I saw the prophet deliver the sermon at Mina, on a donkey, wearing a red cloak, and Ali was in front of him repeating [the speech] [Abu Dawud] Since this was at hajj, this was one of the final acts of the prophet . Opinion #3: Some Hanafiyyah, Ibn Taymiyyah: wearing an entire red garment is haram. Can wear 1 piece e.g. a red shirt with a blue jeans, etc. as long as the entire outfit isnt red. Jabir ibn Samura narrated that he once saw the Prophet on a night of full moon wearing a red mantle. He said: "I began to look at him then at the moon. Verily he seemed to me more beautiful than the moon itself." [At-Tirmidhi] Avoid wearing a whole outfit of red.
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The jumhoor opinion is that the command was abrogated, so dont make a big deal about it if someones wearing red. p. 34 Covering the head? Is it waajib to wear a topee? The prophet was never seen without a head covering except during hajj. But there is no authentic hadeeth in which he commands people to do this. It was the custom of his people, so he followed the custom and it is not a part of our religion. Ash- Shatibi said: [Customs] change matters from something praiseworthy to something blameworthy, and vice versa. For example, uncovering the head, for this is an issue that varies from place to place. In Eastern lands, it is something frowned upon for people of stature [murua], while in Western lands, it is not. Therefore, the Islamic ruling on it changes from place to place, and in Eastern lands, it would be taken into account for considering someone not worthy, while this would not be the case in Western lands [AlMuwafaqat, 2/284]. It is a mubah item. Issue of isbal Isbal comes from the root: sabala, which is the same root as sabil (path). It means lowering the garment below the ankles. The people of those days would have one garment which they wore all the time. Thus, it was a custom of the time to wear them high to keep them clean because dirty meant they had to be washed, meaning they would wear out faster. However, those with wealth would wear their garments low to flaunt that they could afford to get this garment messy, theres plenty more at home. It was a fashion statement of the time to practice isbal. When this concept of lowering the garment due to pride became widespread, the prophet forbade it.
If a man practices isbal out of pride: major sin by unanimous consensus
If a man practices isbal out of habit/custom and not pride (it is inconceivable for a Western Muslim to lower his garment out of pride):
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1. Haram [ibn Hajar, ibn Al-Arabi, minority in other madhahib] 2. Makruh [ibn Taymiyyah, An-Nawawi, standard position of all four madhahib] In Adab Ash-Shari'ah, it is narrated that Imam Abu Hanifa was wearing an expensive garment that touched the ground. When a student asked if this is not forbidden, Imam Abu Hanifa replied: it is forbidden for those showing off, and we are not of them. -> Imam Abu Hanifa was an aristocratic Persian. It was of his class and culture to dress that way. In AnNawawis Al-Majmoo, Imam Shafiee said that isbal is not allowed in prayer and out but if it is not done out of pride, it is not haram. p. 35 Evidence of the minority position: Narrated 'Abdullah bin 'Umar : The prophet said: Allah will not look, on the Day of Resurrection at the person who drags his garment (behind him) out of conceit. On that Abu Bakr said, "O Allah's Apostle! One side of my Izar hangs low if I do not take care of it." The Prophet said, You are not one of those who do that out of conceit." [Sahih Al-Bukhari: Volume 7, Book 72, Number 675] Majority: he was not doing it out of arrogance Minority: he wasnt doing it deliberately; he couldnt help it and the other ahadith do not mention arrogance. Narrated Abu Huraira : The prophet said, "The part of an Izar which hangs below the ankles is in the Fire." [Sahih Al-Bukhari: Volume 7, Book 72, Number 678] Evidence of the majority position:
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Considering the unconditional hadeeth [mutlaq] as being conditional [muqayyad] to arrogance. Ibn 'Umar reported Allah's Messenger having said: He who trails his (lower) garment out of pride, Allah will not look toward him on the Day of Resurrection. [Sahih Muslim: Book 024, Number 5193] The point is not the trailing, its the arrogance. He gave Abu Bakr a reason: you dont do it out of arrogance. Theres an illah attached to the command.
Some of the salaf understood that if it was done for a valid reason, it would be permissible Abdullah ibn Mas'ud ( one of the narrators of the hadeeth that doesnt have out of arrogance ), after the death of the prophet , was seen wearing a garment that went all the way to the bottom. When he was asked about it he replied: I am a man with skinny legs. This was a legitimate reason, and he understood that the ruling applies unless theres a legitimate reason.
Cultural significance of isbal in the past Abu Ayyub As-Sikhtiani: in the days of the past, fame was achieved by lengthening it. In our time, fame is achieved by shortening it. The illal is not being met in this way. And if youre wearing your pants long, dont roll it up right before salah, because you may be breaking another command: the prophet forbade folding the clothes before prayer. Wear the same clothes in prayer. p. 36
Guess Who?
How necessary is it to grow a beard?
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How haram is it to shave a beard? p. 37 A'isha reported: The Messenger of Allah said: Ten are the acts according to fitra: clipping the moustache, letting the beard grow, using the tooth-stick, snuffing water in the nose, cutting the nails, washing the barajim (finger joints), plucking the hair under the armpits, shaving the pubes and cleaning one's private parts with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth. [Sahih Muslim: Book 002, Number 0502; Muttafaq Alay] It would go against our nature to leave any of these things. It goes against the natural order of things. Some scholars also use the following verse as proof for the beard: He [Hrn (Aaron)] said: "O son of My mother! seize (me) not by My beard, nor by My head! Verily, I feared lest You should say: 'You have caused a division among the Children of Israel, and You have not respected My word!' " [Surah TaHa: 94] And Allah commands us to follow the prophets. But this is a stretch as is using the following verse: And indeed we have honoured the Children of Adam, and we have carried them on land and sea, and have provided them with At-Taiyibt (Lawful good things), and have preferred them above many of those whom we have created with a marked preference. [Surah Al-Israa: 70] The honor of men is the beards, and of women is their long hair. Narrated Nafi': Ibn Umar said, The prophet said, 'Do the opposite of what the pagans do. Keep the beards and cut the moustaches short.' Whenever Ibn 'Umar performed the Hajj or 'Umra, he used to hold his beard with his hand and cut whatever moustaches. Ibn Umar used to cut his moustache so short that the whiteness of his skin (above the upper lip) was visible, and he used to cut (the hair) between his moustaches and his beard.
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[Sahih Al-Bukhari: Volume 7, Book 72, Number 780] Juzush sha wa in -> trim the moustache. The Hanafiyya say shaving is preferable (though not a MUST). The beard = masculinity in all cultures of the past. Ijmaa: it is obligatory to grow a beard. If our religion tells us to do it, then too bad if people make fun of you. What exactly is a lihya? Lihya: comes from the word laha so scholars agree that lihya is the hair that grows on the laha. What is the laha? (Opinions of the linguists who we turn to because this is their area of expertise)
All linguists agree that hair on the chin is part of the Arabic word.
Vast majority include hair on the cheekbones as well.
Vast majority also state that the hair below the eyes and on the throat is not a part of the lihya.
Difference of opinion regarding hair below the chin and above the throat.
p. 38
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The Beard
Opinions of Scholars Regarding keeping a Beard 1. It is obligatory (wajib) to grow a beard Vast majority of scholars, of all times, and all madhahib, so much so that some scholars such as Ibn Hazm declared there to be ijma on this issue. Imam Ash-Shafiee in Kitab Al-Um: explicitly mentions its obligatory to grow a beard. There are 8 opinions of the length
Haram to trim it in any fashion or form Hardly any scholar of the past. This is a very modern opinion made popular by one modern scholar.
Makruh to trim An-Nawawi in Al-Majmoo; the standard opinion of the Shafiee madhab.
Permissible to trim more than a fistful only during Hajj and Umrah One position within the Shafiee madhab.
Permissible to trim more than a fistful at any time It is makruh to trim less than a fistful: Hanbali madhab
Mustahab to trim beyond a fistful
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Makruh to trim less: Hanafi
Mustahab to trim if it becomes an object of pride and fame (shuhra): Maliki
Wajib to trim it after a fistful You are sinful if you do not trim it after a fistful. This opinion was unheard of before the 1970s. No scholar ever said this before.
Permissible to trim to a reasonable length The length is not dictated by the shari'ah. Grow something you call a beard but it is mustahab to grow a fistful. p. 39 2. It is recommended (mustahab) to grow a beard, and shaving it completely is makruh Minority position with Shafiee school; ascribed (?) to Al-Ghazali, An-Nawawi, and Al-Rafii, and these three are considered the main pillars of the modern Sahfiee school . Do not judge the religiosity of a person by the length of his beard. Etiquettes of the beards
Take care of it in a healthy manner between the two extremes Not taking care of it vs. considering it the most important aspect of you, i.e. being frivolous. Narrated AbuHurayrah: The prophet said: He who has hair should honour it.
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[Sunan Abu Dawud: Book 33, Number 4151]
Makruh to pluck white hair Narrated Abdullah ibn Amr ibn al-'As: The Apostle of Allah said: Do not pluck out grey hair. If any believer grows a grey hair in Islam, he will have light on the Day of Resurrection. (This is Sufyan's version). Yahya's version says: Allah will record on his behalf a good deed for it, and will blot out a sin for it. [Sunan Abu Dawud: Book 33, Number 4190]
Haram or makruh to dye with black without a valid reason This gives a false impression of you being young. Jaabir ibn Abdullah reported that Abu Quhaafah was brought on the day of the conquest of Makkah, and his head and beard were white like "thaghaamah" (a plant whose flowers and fruit are white). The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: "Change this with something, but avoid black." [Muslim] Narrated AbuDharr: The prophet said: The best things with which grey hair are changed are henna and katam. [Sunan Abu Dawud: Book 33, Number 4193] Other Guidelines Imitating the Opposite Gender This is prohibited for both genders. It is haram to imitate the opposite gender. Narrated Ibn 'Abbas : The prophet cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men, and he said, "Turn
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them out of your houses ." The Prophet turned out such-and-such man, and 'Umar turned out such-and-such woman. [Sahih Al-Bukhari: Volume 7, Book 72, Number 774] In another version, he cursed al-mukhanithin and al-mutarajjilat [Ahmad] Al- Mukhanithin: men who act like women Al-Mutarajjilat: women who act like men. -> what is considered as dressing of the opposite gender changes from culture to culture. It is of this culture for women to wear pants. There are womens pants and mens pants. It is not Islamic for her to wear them outside her home but in her home she can wear them in front of her maharim. It is the custom of the place. In some other cultures it is masculine for a woman to wear pants so the 'ulema say then it would be prohibited for her to wear pants at all; also, if her husband/father dislikes her to dress that way at home, then it is forbidden to her. p. 40 Imitating other cultures Abdullah b 'Umar narrates that Allahs Messenger said: Whoever tashabbah [imitates] a people is from them. [Abu Dawud] What does it mean to imitate other cultures? Did the prophet start a fashion revolution and discard the dress of his culture? NO! He followed his custom, which was the custom of his people of Quraysh. If you were an onlooker at the Battle of Badr, you would not be able to tell the difference between Quraysh and the Muslims, because they were of the same culture and thus, dressed the same way. This hadeeth comes into place when a group of people imitate a foreign culture. Its a relative thing. If a Saudi youth were to dress up in American clothes, this would be imitation because he has no need for such clothes; it is not the clothes of his people; of what point is it other than imitation to discard your own culture and wear what a people halfway across the world wear. On the other hand, if a youth growing up in NY wears the clothes of the American culture, hes not imitating another culture, hes merely dressing the way everyone else around him dresses. Hes wearing the clothes of his culture, his people. Its going out of your way vs. doing what everyone else around you does.
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Can you look GQ? To a certain extent, yes. To a certain extent because Muslims should not be so obsessed with the latest fashion trends but if its the culture, you can dress that way. A Muslim should look dignified. It is not extra Sunnah to wear a thoube in North America. Fit in with your people to the extent that it doesnt break the laws of the shari'ah. A Lebanese man came to Shaykh Uthaymeen and asked him: Shaykh, is it okay to wear a pant and shirt? Shaykh Uthaymeen was busy with something so he just said yes, assuming the man was Lebanese. As the man was about to leave he called him back and said, Wait come back! Where are you from? The man replied, Lebanon. The Shaykh then confirmed his previous fatwa, saying: okay, yes its okay for you. The reason the Shaykh asked was because these types of fatwa are dependent upon culture. 'Abdullah b. 'Amr b. al-As reported: Allah's Messenger saw me wearing two clothes dyed in saffron. Whereupon he said: These are the clothes (usually worn by) the non-believers, so do not wear them. [Sahih Muslim: Book 024, Number 5173]
Imitating the Clothes of the prophet ? And Ibn Al-Qayyim said, The custom of the prophet with regards to clothing was that he would wear whatever Allah had facilitated for him of the customs of his people, so he would wear a qamis, a turban, an izar, a rida, a shawl, etc. and he would wear cotton and wool and other garments, and he would also wear what was imported from Yemen and other lands. So his Sunnah actually necessitates that a man should wear whatever Allah has facilitated for him in his land, even if it be more luxurious [than this] [Zad Al-Maad, 1/143] There is no Islamic Dress. It is not more Sunnah to dress like the prophet if its not your culture, and the clothes of the prophet s culture does not exist today, not even in Arabia. The thoube and jilbab of today are not what the prophet wore (a rida and izar). Imitating the clothes of the prophet is not rewarding in and of itself. It is not legislated upon us. Ayyub As-Shiktiani read a description about the sandals of the prophet . He then went and ordered his cobbler to make him a pair of shoes matching this description. He wore it for a few days then discarded it. His students asked him what happened and he said it doesnt make sense going against everyone else and attracting attention to yourself.
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Israf versus Zuhd;
Murua versus Shuhra The etiquettes of wearing clothes dictate that you wear clothes befitting your status. It is arrogance to dress above your means. Israf: extra fancy clothes. Zuhd: simple, humble. Muslims are encouraged to lean towards zuhd and away from israf. Israf means to live above your means. It depends on your status and circumstances: it is relative. If he has that much money, if he got it halal and spends it on halal, it is halal. It may be foolish; maybe he could spend it in better, more beneficial ways, but it is not haram. However, being arrogant and flamboyant is a major sin. But you should not be shabby; be dignified. And you can dress for certain circumstances, e.g. an interview. Make this religion as realistic as it is: no more, no less. Murua: having dignity. Maintaining a dignified position. Shuhra: flamboyant: attracting too much attention to yourself. Allah has prohibited Shuhra and encouraged Murua. Abdullah b 'Umar narrated that the prophet said: Whoever wears a thawb shuhra in this world, Allah will place on him thawb madhalla on the Day of Judgment and then cause him to enter the fire [Abu Dawud] From 'Abdullaah Ibn Mas'ood who said that the prophet said, "No one will enter Paradise who has an atom's weight of pride in his heart." A man said, "What if a man likes his clothes to look good and his shoes to look good?" He said, "Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people." [Sahih Muslim] Dont flaunt your money, but do look dignified.
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The prophet said: Do you not hear?! Do you not hear?! Al-Badhadha is a part of faith, Al-Badhadha is a part of faith [Abu Dawud] Narrated AbuUmamah Ilyas ibn Tha'labah: The Companions of the Apostle of Allah mentioned this word before him. The Apostle of Allah said: Listen, listen! Wearing old clothes is a part of faith, wearing old clothes is a part of faith. [Abu Dawud: Book 33, Number 4149] Narrated AbulAhwas Awf ibn Malik: I came to the prophet wearing a poor garment and he said (to me): Have you any property? He replied: Yes. He asked: What kind is it? He said: Allah has given me camels. Sheep, horses and slaves. He then said: When Allah gives you property, let the mark of Allah's favour and honour to you be seen. [Sunan Abi Dawud: Book 32, Number 4052] If Allah has blessed you with wealth, He loves to see you dressed appropriately.
Section V: The Fiqh of Womens Hijab

p. 42
Modern Dilemmas
Post-feminist Western world versus ideal Islamic paradigm There has been a complete paradigm shift in the Western world with regard to womens role. This shift has happened mainly in the last 70 years, after the two World Wars. The feminist movement began, encouraging women to be like men. The role of women has changed radically. There is no doubt that the ideal of Islamic Society is radically different from the world we live in, but how do we keep ourselves pure in this society? If youre in the river, youre going to get wet. We will be affected by the lack of morality in the society around us. Hijab is something that is incumbent upon all Muslims. Many of us today dont even understand what it is. What do you do when the sisters are dressing, no doubt better than everyone else around them, but we cannot say that they even meet the bare minimum requirement of Islam, because they do not. What they wear is not fulfilling the Qur'an and
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Sunnah, but yet is it far better than everyone else around them. What do you say when, in other countries such dress is considered of the most sluttish, yet you cannot be harsh with them because in this society it is of the most modest. Then when she delivered her [child Maryam (Mary)], she said: "O My Lord! I have delivered a female child," - and Allh knew better what she delivered, - "And the male is not like the female, and I have named her Maryam (Mary), and I seek Refuge with You (Allh) for her and for her offspring from Shaitan (Satan), the outcast." [Surah Al-Imran: 36] And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allh has created In their wombs, if they believe In Allh and the Last Day. and their husbands have the better Right to take them back In that period, if they wish for reconciliation. and they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. and Allh is All-Mighty, All-Wise. [Surah Al-Baqarah: 228] Men are the protectors and maintainers of women, because Allh has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allh and to their husbands), and Guard In the husband's absence what Allh orders them to Guard (e.g. their chastity, their husband's property, etc.). as to those women on whose part You see illconduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). surely, Allh is ever Most High, Most Great. [Surah An-Nisa: 34] History of Hijab Legislation Jewish and Christian coverings Hijab is something even the Christians and Jewish religions speak about.
SNOOD p. 43
TICHEL
WIG
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4 Everyman who prays or prophesies with his head covered dishonors his head. 5 And every woman who prays or prophesies with her head uncovered dishonors her head it is just as though her head were shaved. 6 If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head13 Judge for yourselves: Is it proper for a woman to pray to God with her head uncovered? 14 Does not the very nature of things teach you that if a man has long hair, it is a disgrace to him, 15 But that if a woman has long hair, it is her glory? For long hair is given to her as a covering. 16 If anyone wants to be contentious about this, we have no other practice nor do the churches of God [Corinthians 11:3-6] This is the law of Allah , mandated in both the Bible and the Torah, and many orthodox Jews still cover their hair. However, most of Ahl Al-Kitab has abandoned this legislation. We are the last ones upholding the law of Allah in this respect. Today, people look at our women and say that were backward and oppressive. We have different values than society from the shari'ah problematic verses; i.e. verses that they find problematic because of their modern values (or lack thereof). So Muslims react, which they can in a number of ways: 1. Reject the text a. Reject the text in totality -> leave the religion b. Reject the text but still associate yourself with the religion (Asra Nomani, etc) 2. Revisionism: revise the meaning of the text a. Radical Revisionism: claim that youre the first person in the history of Islam to discover this new and correct interpretation of the verse; e.g. Hur = grapes; the men will have grapes in paradise; Surah An-Nisaa: the verse allowing men to beat their wives if they misbehave it says walk out and leave them, not beat them. b. Utopic Revisionism: the ideal was during the time of the prophet , but then Islam started declining and now were back again and able to interpret things better. So for 13-14
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centuries, they had no idea, and now were back to the ideal. (at least they say the ideal was with the prophet ) 3. We understand and dont try to reinterpret, but we contextualize for time and place (Sh. YQ leans towards this) 4. Blindly following: if the Qur'an says to beat your wives, beat her. When did hijab become fard? Dhul Qaadah, 5 H It was one of the later rulings of Islam. O Prophet! tell Your wives and Your daughters and the women of the believers to draw their cloaks (veils) All over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). that will be better, that they should be known (as free respectable women) so as not to be annoyed. and Allh is ever OftForgiving, Most Merciful. [Surah Al-Ahzab: 59] Yudnin thanaa: to draw closer to yourself. What to put around themselves? Their jalabib (pl. of jilbab) When you look up the word jilbab in the Arabic dictionary, you get many different meaning: large headscarf, sheet, larger than a khimar but smaller than an izar. They had to take it and draw it over themselves. Narrated Aisha, Ummul Mu'minin: May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. [Sunan Abu Dawud: Book 32, Number 4091] Narrated Umm Salamah, Ummul Mu'minin: When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments. [Sunan Abu Dawud: Book 32, Number 4090] Within a few months after this, Surah An-Nur: 31 was revealed:
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And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except Only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils All over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters In Islm), or the (female) slaves whom their Right hands possess, or old male servants who lack vigour, or small Children who have no sense of the shame of sex. and let them not stamp their feet so as to reveal what they hide of their adornment. and All of You beg Allh to forgive You all, O believers, that You may be successful. [Surah An-Nur: 31] Hijab is a requirement upon the men as well. Men and women have similar commandments in the beginning of the ayat. In the verse above, Allah uses yubdin: let them not show, then dhahara: except that which is apparent you conceal yourself as much as possible and whatever is left is out of your control. Allah commands two things in this ayah: khumr and juyub. Was Hijab only for wives of the prophet ? Some people claim that yes, the Qur'an commands hijab, but only for the wives of the prophet . Two meanings of hijab: classical usage and modern usage. Khimar: head covering, scarf; what they call hijab these days Jilbab: outer garment worn over clothes. Hijab: a physical barrier, screen, in the room that separates men and women. THIS barrier was mandatory ONLY for the wives of the prophet . Khimar comes from the root: Khumr, which is the same root khamr comes from-> khamr takes away your 'aql; khimar covers your 'aql (head).
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Juyub comes from the root jayb: the slit in a cloth through which you put your head. Ibn Abbas said that the women of jahiliyyah would tie their khimar and throw it behind their back, exposing their chests so Allah told them to lower their khimar over their chest. There are two levels of hijab mentioned in this ayah: 1. In front of your maharim There is nothing explicit in the Qur'an and Sunnah (whatever is acceptable in their culture) about the awrah in front of the maharim In front of other women: the bare minimum is that of men but dont take advantage of it without reason 2. In front of non-mahram
O You who believe! enter not the Prophet's houses, except when leave is given to You for a meal, (and then) not (so early as) to wait for its preparation. but when You are invited, enter, and when You have taken Your meal, disperse, without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and He is shy of (asking) You (to go), but Allh is not shy of (telling you) the truth. and when You ask (his wives) for anything You want, ask them from behind a screen, that is purer for Your hearts and for their hearts. and it is not (Right) for You that You should annoy Allh's Messenger, nor that You should ever marry his wives after Him (his death). Verily! with Allh that shall be an enormity. [Surah Al-Ahzab: 53] However, the khimar and jilbab are mandatory for ALL Muslim women. p. 44 Primary verses dealing with Hijab O Prophet! tell Your wives and Your daughters and the women of the believers to draw their cloaks (veils) All over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). that will be better, that they should be known (as free respectable women) so as not to be annoyed. and Allh is ever OftForgiving, Most Merciful. [Surah Al-Ahzab: 59] And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their
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adornment except Only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils All over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters In Islm), or the (female) slaves whom their Right hands possess, or old male servants who lack vigour, or small Children who have no sense of the shame of sex. and let them not stamp their feet so as to reveal what they hide of their adornment. and All of You beg Allh to forgive You all, O believers, that You may be successful. [Surah An-Nur: 31] p. 45
Benefits of Hijab
Some are clearly mentioned in the Qur'an. 1. Purity of heart O You who believe! enter not the Prophet's houses, except when leave is given to You for a meal, (and then) not (so early as) to wait for its preparation. but when You are invited, enter, and when You have taken Your meal, disperse, without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and He is shy of (asking) You (to go), but Allh is not shy of (telling you) the truth. and when You ask (his wives) for anything You want, ask them from behind a screen, that is purer for Your hearts and for their hearts. and it is not (Right) for You that You should annoy Allh's Messenger, nor that You should ever marry his wives after Him (his death). Verily! with Allh that shall be an enormity. [Surah Al-Ahzab: 53] It is better and more purer for both hearts when both act properly. 2. Sign of chastity The hijab of a woman says that she is modest. It is a claim to modesty not piety. The point of the hijab is to be known and to be known as modest. Women in hijab are always better treated, more respected, than other women. 3. Promotes healthiness in marriage Having not been exposed to other women except your maharim, you will find your wife absolutely stunning. Youre average so youll be satisfied with the average
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woman. This is why our parents, and the generations before, had such successful marriages to people they barely if even knew: they werent exposed to the things we are exposed to in this society so they had no expectations and when they got married, they could love their spouses and live happily and contentedly. This society over exposes you to the most beautiful and gorgeous models, who are not even real, so when you find yourself with an average wife, she cant please you, youre always looking for more. Looks are honestly superficial; it is not what makes a marriage. If the entire society wore hijab, the divorce rates would go down because men would stop fantasizing about other women. 4. Increases modesty And modesty hayaa is a sign of eman. 5. Curbs perverted behavior Homosexuality, bestiality, pornography, etc. There is a definite correlation between the decrease in modesty and the increase in perverted behavior. The porn industry is one of the most lucrative business in the entire world, especially since the internet. The increase in lewdness leads to an increase in stimulation because they can't be satisfied anymore with the norm; they need more, leading to an increase in perverted behavior. When there is modesty, people are satisfied with much less. 6. Protects the natural beauty of women from being exploited We see this all the time, all over the place advertisements. What has a woman got to do with a car or a truck? They dangle the woman there in front of you and take advantage of her beauty to reel you in. Whyre you taking advantage of the beauty of this woman in this way? 7. Part of the inner beauty of women The hijab shows the modesty of a woman in a way that shows her inner beauty rather than her physical beauty. The Hur ul-Ain are hidden away because it makes them more appealing. And (there will be) Houris (fair females) with wide, lovely eyes (as wives for the pious)/ like unto preserved pearls. [Surah Al-Waqiah: 22-23] No one has seen/touched them before and that is part of their appeal.
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p. 46
Requirements of Womens Hijab

1. That it not describe the body, either through tightness or transparency. Hence, it must be thick, and loose. Abu Huraira reported Allah's Messenger having said this: Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, mailat mumilat (who would be inclined [to evil] and make their husbands incline towards it). Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance. [Sahih Muslim: Book 024, Number 5310] Theyre wearing garments that are so tight and so transparent, its as if theyre naked. Narrated Dihyah ibn Khalifah al-Kalbi: The Apostle of Allah was brought some pieces of fine Egyptian linen and he gave me one and said: Divide it into two; cut one of the pieces into a shirt and give the other to your wife for veil. Then when he turned away, he said: And order your wife to wear a garment below it and not show her figure. [Sunan Abu Dawud: Book 32, Number 4104] He feared it would describe the shape and size of her limbs and both are forbidden neither must be known. 2. That it not be eye-catching in and of itself.
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The goal is not to draw the lust of men, the notice of men, therefore it should be simple and not decorative. Today the fashion is to look as beautiful as possible. Hijab fashion defeats the purpose of hijab because even though youre covering yourself, youre still dressed up beautifully and attracting attention. 3. That it conform with the general etiquettes of clothing [gender-specific; not imitating others; not libas shuhra]. This is the same for men and women. 4. That it cover the womans awrah. Ijma: a womans awrah is her entire body including the hair, ears, chest
In some respects this is the strongest evidence in Islam. Sometimes even more so than the Qur'an because some verses in the Qur'an is subject to interpretation but ijma means all the scholars interpret the verse this way; there is no dispute and this is the strongest evidence. Everything must be covered with a loose, non-transparent cloth. Ikhtilaaf: face and hands (and for some, the feet - Hanafi) due to the hadeeth of Asma. Narrated Aisha, Ummul Mu'minin:
Asma, daughter of AbuBakr, entered upon the Apostle of Allah wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. [Sahih Al-Bukhari: Book 32, Number 4092] 5. That she wear an outer garment (jilbab) over and above her regular clothes (That she wears in front of her mahram). She must be wearing the clothing item (jilbab) that is specified in the Qur'an. The Qur'an specifically mentions jalaabeeb.
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O Prophet! tell Your wives and Your daughters and the women of the believers to draw their cloaks (veils) All over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). that will be better, that they should be known (as free respectable women) so as not to be annoyed. and Allh is ever OftForgiving, Most Merciful. [Surah Al-Ahzab: 59] p. 47
Evidences for Jilbab

1. Allah commands it. O Prophet! tell Your wives and Your daughters and the women of the believers to draw their cloaks (veils) All over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). that will be better, that they should be known (as free respectable women) so as not to be annoyed. and Allh is ever OftForgiving, Most Merciful. [Surah Al-Ahzab: 59] Narrated Ummul Mu'minin A'isha who said, "The riders would pass us while we were with the Messenger of Allah . When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces. [Abu Dawud Book 10, Hadith # 1829] They would always be wearing an outer cloak. 2. And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing In such a Way as not to show their adornment. but to refrain (i.e. not to discard their outer clothing) is better for them. and Allh is All-Hearer, All-Knower. [Surah An-Nur: 60] This cloth refers to their outer cloak. Allah would never allow them to discard their clothes. The jilbab is the outer cloak that they wear over their regular clothes. And the fact that Allah gives a concession to the older women means that no such concession is given to the younger women. They are not allowed to discard their jilbabs.
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3. Narrated Aiyub: Hafsa bint Sirin said, "On Id we used to forbid our girls to go out for 'Id prayer. A lady came and stayed at the palace of Bani Khalaf and I went to her. She said, 'The husband of my sister took part in twelve holy battles along with the Prophet and my sister was with her husband in six of them. My sister said that they used to nurse the sick and treat the wounded. Once she asked, 'O Allah's Apostle! If a woman has no Jilbab, is there any harm if she does not come out (on 'Id day)?' The Prophet said, 'Her companion should let her share her jilbab with her, and the women should participate in the good deeds and in the religious gatherings of the believers.' " Hafsa added, "When Um-'Atiya came, I went to her and asked her, 'Did you hear anything about so-and-so?' Um-'Atlya said, 'Yes, let my father be sacrificed for the Prophet (p.b.u.h). (And whenever she mentioned the name of the Prophet she always used to say, 'Let my father be' sacrificed for him). He said, 'Virgin mature girls staying often screened (or said, 'Mature girls and virgins staying often screened--Aiyub is not sure as which was right) and menstruating women should come out (on the 'Id day). But the menstruating women should keep away from the Musalla. And all the women should participate in the good deeds and in the religious gatherings of the believers'." Hafsa said, "On that I said to Um-'Atiya, 'Also those who are menstruating?' " Um-'Atiya replied, "Yes. Do they not present themselves at 'Arafat and elsewhere?" [Sahih al-Bukhari: Volume 2, Book 15, Number 96] They knew it was a requirement so they asked about it. Why else would they ask? They didnt think they could come out without their jilbabs. The women of those days didnt have the 20-30 + pieces of clothes we have today and they didnt come out of their houses a lot. They used to draw huge pieces of cloth over themselves, many times they only had 1 piece of cloth and sometimes it was the same cloth they used to sleep on, and they were ordered to share that with their sister. 4. Narrated 'A'isha : Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized.
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[Sahih Al-Bukhari: Volume 1, Book 8, Number 368] The hadeeth mentions thick cloaks this was their jilbab. Ijma: jilbab is a requirement of our religion and not wearing jilbab is not meeting the minimum requirement of the Qur'an but it is still better than the immodesty that surrounds us in this part of the world. There is a reason Allah chose to end the verse commanding jilbab with Ghafoor Ar-Raheem. It is up to us to teach and to correct; it is not up to us to judge. Sometimes a non-Hijabi sister is much better and more modest in her actions than a hijabi sister, and maybe Allah will accept the actions of the former sister over the latter despite the way they dress. The reality is that Hijab is an overall modesty, a seclusion, a mental seclusion from the brothers. Allah wants you to protect yourself only for your husband. If you are trying to get closer to Allah , then you need to reevaluate your understanding of Hijab because it is an entire concept. p. 48
Issues of Niqab
Was in practice from earliest times, but is it obligatory? The niqab isnt an unIslamic practice that is based upon backward culture. It is a very Islamic practice. The issue is not whether it is halal or haram but whether it is fard or mustahab. First Set of Evidences 1. Let not the women in ihram wear the niqab or gloves [Al-Bukhari]. Narrated byAbdullah bin Umar A person stood up and asked, O Allahs: Apostle! What clothes may be worn in the state of Ihram? The Prophet replied, Do not wear a shirt or trousers, or any headgear (e.g. a turban), or a hooded cloak; but if somebody has no shoes he can wear leather stockings provided they are cut short off the ankles, and also, do not wear anything perfumed with wars or saffron, and the Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves. [Sahih Al-Bukhari 3.64]
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The very fact that the prophet has to make such a statement means that it was in vogue. He had to tell them not to wear niqab because they usually would be covering their faces. 2. Narrated Ummul Mu'minin A'isha who said, "The riders would pass us while we were with the Messenger of Allah . When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces. [Abu Dawud Book 10, Hadith # 1829] When they were at hajj, they couldnt wear their niqabs so when the men would pass them by she would have to cover her face by another means. 3. Surah Ahzab commands that the khimar be lowered to cover the face. Second Set of Evidences 1. Narrated Aisha, Ummul Mu'minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. [Sahih Al-Bukhari: Book 32, Number 4092] This hadeeth is subject to a huge controversy. 2. Hadeeth of Jabir b. Abdullah that on the Day of Eid, the prophet went to the women to give them a lecture [until he said], so a woman stood up, from the middle of the gathering with dark cheeks, and asked [Sahih Al-Bukhari] The woman couldnt have been wearing niqab for Jabir to know she had dark cheeks and be able to describe it.
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[THE STUDY PACKAGE: PART 4 & 5] Narrated 'Abdullah bin Abbas :
Al-Fadl (his brother) was riding behind Allah's Apostle and a woman from the tribe of Khath'am came and Al-Fadl started looking at her and she started looking at him. The Prophet turned Al-Fadl's face to the other side. The woman said, "O Allah's Apostle! The obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?" The Prophet replied, "Yes, you may." That happened during the Hajj-al-Wida (of the Prophet ). [Sahih Al-Bukhari: Volume 2, Book 26, Number 589] He was staring at her because she was beautiful and how would he have known she was beautiful unless her face was uncovered. He knew only because she wasnt wearing niqaab. Conclusion: Hijab is a total concept; a way of life, not just a piece of cloth Theres no point in wearing the hijab (though dont take it off) if youre not going to act like a muhajjibah; if youre not going to act the way Allah commands you to. p. 49
Conclusion
The best of all deeds is to bring happiness to other Muslims: by covering his nakedness, or satiating his hunger, or fulfilling any need of his [Al-Mundhiri] Shaytans earliest plot was to expose the nakedness of our parents, and cause them to eat impermissible foods.

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In the Name of Allah, the Most Beneficent, the Most Merciful

[THE STUDY PACKAGE: PART 1]

Taught by: Shaykh Yasir Qadhi Al Maghrib Institute

Durbah Study Sessions Department Presents

Topics: 1) Introduction 2) Food 3) Land Animals (Part 1)

[THE STUDY PACKAGE: PART 1]

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8. True or False: eating from a separate plate is a sign of selfishness

[THE STUDY PACKAGE: PART 1] QUIZ 2 ETIQUETTE OF DRINKING

1. True or False: it is not necessary to say the Basmalah before drinking

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Huge Difference & Lots of Ajr

The definition of barakah is to increase the good of something!

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Increase the good so inshaaAllah it shall suffice.

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Saturday, January 10th, 2009

First Category: Land Animals

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In the Name of Allah, the Most Beneficent, the Most Merciful

[THE STUDY PACKAGE: PART 2 & 3]

Taught by: Shaykh Yasir Qadhi Al Maghrib Institute

Durbah Study Sessions Department Presents

Topics: 1) Land Animals (Part 2) 2) Sea Animals 3) Birds 4) Vermin 5) Slaughtering

[THE STUDY PACKAGE: PART 2 &3]

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2. Only the carcasses of _________ and ___________ are permissible to eat.

3. _____________ and ______________ are the two ways of slaughtering.

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THE Test on Fiqh of Food -------------------------------------Test Fiqh of Food

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5. What is the general rule regarding the madhaahib in food?

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2. Only the carcasses of _ and ___ are permissible to eat.

3. _ and __ are the two ways of slaughtering.