I want to know is it permissible to check about what ur husband doing like checking about history in net …

Answer by Mufti:-

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Allah Ta’ala states in the Holy Quran:

“O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another…” [Surah Hujuraat, Ayah 12]

Narrated Abu Hurairah RadiyAllahu anhu: Allah’s Messenger Sallallahu alayhi wasallam said, “Beware of suspicion, for suspicion is the worst of false tales; and do not look for other’s faults, and do not do spying on one another, and do not practice Najsh* and do not be jealous of one another and do not hate one another, and do not desert (stop talking to) one another. And O Allah’s worshipers! Be brothers!” [Sahih Al-Bukhari, Vol. 8, Kitabul-Adab, Hadith No. 6066]

*Najsh means to offer a high price for something in order to allure another customer who is interested in the thing.

Narrated Hudhaifah RadiyAllahu anhu: I heard the Prophet Sallallahu alayhi wasallam saying, “A Qattat* will not enter Paradise.” [Sahih Al-Bukhari, Vol. 8, Kitabul Adab, Babu maa yukrah minan-Nameemah, Hadith No.6056]

*A Qattat is a person who conveys disagreeable, false information from one person to another with the intention of causing harm and enmity between them.

Allah gives us advice when He says, “O you who believe! Refrain from excessive assumption. Verily, some assumptions are a sin.” Assumptions pave the way for many sins such as slander and backbiting. When an assumption is allowed to develop, it leads to many evils and serious conflict between people. An assumption is nothing more than a personal opinion which seldom proves to be true. Allah Ta’ala declares in Surah Najm, “assumptions are absolutely useless against the truth.” [Surah 53, verse28]

One should always entertain good opinions of Muslims and regain from harbouring ill thoughts about any Muslim. Rasulullah Sallallahu alayhi wasallam said, “Beware of suspicion because suspicion is the falsest of all statements.” [Mishkaat, pg.427]

It should be noted that when a person fears that another may cause harm to him and takes measures to avoid harm as a precaution, his attitude will not be regarded as a sinful assumption. Simultaneously, he should not backbite the person, nor allow the assumption to escalate to the degree of conviction (i.e. he cannot be convinced that the person will really cause harm to him).

However, if there is an apprehension that some member of the Muslim community may be harmed by some mischief-makers, it is permitted for others to spy to protect the innocent and peaceful people, and search furtively for the intentions and conspiracies of such people who are a danger to the society.

Every human being by nature has an instinct to dispute. This instinct becomes more manifest between the husband and wife, thus leading to marital disputes. *

Similar is your situation. If you suspect that your husband may be doing sinful acts due to which you check history or messages, it will be permissible. However, this assumption should not ‘convince’ you that he really is committing such acts. Shaitaan puts these suspicions or assumptions in couples to cause problems, for the love between husband and wife is the biggest blow to Shaytaan.

It is imperative for Muslims to abstain from such places that will lead others to suspect him of evil. Similarly, he should also abstain from all deeds and words that will also lead to such suspicions. It is not appropriate for a Muslim to live under a cloud of suspicion.

The verse makes it clear that all types of opinions about others are not sinful because Allah says that “some assumptions are a sin.” There are therefore also those ‘assumptions’ that are encouraged, e.g. having the good opinion about Allah that He is Most Merciful and Forgiving while also abstaining from sins. It is also necessary for a Muslim to entertain a favourable opinion about fellow Muslims, especially about righteous Muslims. Rasulullah Sallallahu alayhi wasallam said, “Good opinions are part of good worship.” [Mishkaat, Musnad Ahmad, Abu Dawud]

[Hawalah: Maariful Quran, & Anwaarul Bayaan]

And Allah knows best

Wassalam

Mufti Ebrahim Desai (F2)
Darul Iftaa, Madrassah In’aamiyyah

Reference : askimam.org

I work for a company and my boss has asked me to tell him what the employees are saying about him personally, despite the fact that some of what they are saying is true. Is the money that I receive in return for this spying halaal or haraam?

Praise be to Allaah.
It is not permissible for you to do this haraam action, because it involves nameemah (malicious gossip) and spying, and the reward you receive for this is haraam earnings.

You should note that nameemah is a major sin. Nameemah means telling some people what others have said about them in order to cause trouble among them. This is the most common definition of nameemah. Ibn Hajar al-Haythami narrated it in his book al-Zawaajir ‘an Iqtiraaf al-Kabaa’ir, then he said: “It says in al-Ihya’: it is not limited to that, rather it refers to disclosure of anything that may hurt or offend somebody if it is disclosed, whether it is the person who is spoken about who is offended, or the person who hears the gossip, or a third party, whether it is disclosed verbally, in writing or by means of a hint or a gesture, and whether what is transmitted is an action, a word, a fault or a shortcoming in the person who is being talked about, or in someone else. The definition of nameemah is uncovering secrets and disclosing that which it is not appropriate to disclose. Hence we should keep silent and refrain from telling everything that we see of people’s situations, unless speaking of it will bring some benefit to a Muslim or ward off some harm. For example, if you see a person taking someone else’s property, you have to bear witness to that, in contrast to if you see someone hiding his own money, in which case speaking of it would be nameemah and disclosing a person’s secrets. If what is spoken of is a fault or shortcoming in the person of whom one speaks, then this is gheebah (backbiting) and nameemah (malicious gossip).”

(al-Zawaajir, no. 252: al-Nameemah)

It was narrated that al-Haafiz al-Mundhiri said: “The ummah is unanimously agreed that nameemah is forbidden and that it is one of the greatest sins in the sight of Allaah.”

From this we know that your passing on to your boss what your colleagues say is a kind of disclosing secrets and creating mischief and falling into this major sin, in addition to it being spying, which is haraam.

There are many texts which condemn nameemah and spying and seeking out people’s faults, which will deter the Muslim from committing these haraam actions:

1 – The Prophet (peace and blessings of Allaah be upon him) said: “No person who spreads nameemah will enter Paradise.” According to another report, “No eavesdropper (qattaat)…” Narrated by al-Bukhaari, 6056; Muslim, 105.

A qattaat is someone who spreads nameemah. It was said that the one who spreads nameemah is the person who is with a group who are speaking, then he spreads gossip about them, and that the qattaat is the one who listens to them without them realizing, then he spreads gossip about them.

2 – In al-Saheehayn it is narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) out of one of the gardens of Madeenah, and he heard the sounds of two people who were being tormented in their graves. He said, ‘They are being punished, not for something that was difficult to avoid, but it is nevertheless a major sin. One of them did not protect himself from urine (i.e., take measures to avoid contaminating himself or his clothes) and the other used to walk about spreading nameemah.’”

(al-Bukhaari, 216; Muslim, 292).

3 – It is also narrated in al-Saheehayn from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: ‘Beware of suspicion, for suspicion is the falsest of speech. Do not eavesdrop; do not spy on one another; do not envy one another; do not forsake one another; do not hate one another. Be, O slaves of Allaah, brothers.”

Al-Bukhaari, 5144; Muslim, 2563.

Al-Nawawi (may Allaah have mercy on him) said: “Some of the scholars said that tahassus [‘eavesdropping’] means listening to other people’s conversations, and tajassus [‘spying’] means seeking out their faults. Or it was suggested that tajassus means looking for secrets. The word is mostly used in the sense of evil. The jaasoos (spy) is the one who seeks out secrets for evil purposes and the naamoos is the one who seeks out secrets for good purposes. And it was said that tajassus means looking for information for someone else, and tahassus means looking for information for oneself. This was the view of Tha’lab. And it was said that they mean one and the same, which is seeking out information about people’s circumstances.”

4 – al-Bukhaari (7042) narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever speaks of a dream that he did not actually see will be ordered [on the Day of Judgement] to tie two grains of barley together, and he will never be able to do so. Whoever listens in on other people’s conversations when they do not like that will have molten lead poured into his ears on the Day of Resurrection. Whoever makes an image will be punished and will be ordered to breath life into it, and he will not be able to do so.”

5 – Ahmad (19277) and Abu Dawood (4880) narrated that Abu Barzah al-Aslami said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘O you who have spoken the words of faith but faith has not truly entered your hearts! Do not backbite about the Muslims, and do not seek out their faults. For whoever seeks out their faults, Allaah will seek out his faults, and if Allaah seeks out a person’s faults He will expose him even in his own house.’” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 4083.

We do not think that a believer would read these great ahaadeeth and then volunteer to spy on his fellow-Muslims, or seek out their faults, or spread nameemah among them. We think that you are one of those who will benefit from this and pay attention, in sha Allaah. Hence we say that you must refuse to do this task, no matter what encouragement or threats you may receive, whilst also advising your colleagues to stop gossiping about their boss and telling them off for doing so.

You should also advise your boss to stop spying on his employees and not be suspicious about them, because that will corrupt them and make them lose trust, as the Prophet (peace and blessings of Allaah be upon him) said: “If you seek out people’s faults you will corrupt them or almost corrupt them.”

Narrated by Abu Dawood, 4888; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 4088.

We will conclude with a few points about the attitude of the Muslim towards nameemah or malicious gossip when it is passed on to him.

Ibn Hajar al-Haythami said in his book al-Zawaajir ‘an Iqtiraaf al-Kabaa’ir:

“The person who hears some malicious gossip, such as being told ‘So and so said this about you’ or ‘he did this to you,’ must do six things:

1 – He should not believe it, because the one who spreads nameemah is a faasiq (evildoer) according to scholarly consensus, and Allaah says (interpretation of the meaning):

“If a Faasiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done”

[al-Hujuraat 49:6]

2 – He should tell him not to repeat this evil action, which is evil in both religious and worldly terms.

3 – He should hate him for the sake of Allaah if he shows no sign of repenting.

4 – He should not think badly of the one of whom it was said, because he does not know whether that person really said it or did it.

5 – What he has been told should not make him spy on others or look for their faults for the purpose of verifying what was said, because Allaah says (interpretation of the meaning):

“Avoid much suspicion; indeed some suspicions are sins. And spy not…”

[al-Hujuraat 49:12]

6 – He should not approve for himself that which he has told the other person not to do, so he should not pass on the malicious gossip and say, ‘So and so told me this,’ otherwise he will also be gossiping and backbiting, and he will be doing that which he told someone else not to do.

‘Umar ibn ‘Abd al-‘Azeez (may Allaah be pleased with him) said to someone who passed on some malicious gossip to him: “If you wish, we can look into the matter. If you are lying, you will be one of the people mentioned in the verse ‘If a Faasiq (liar — evil person) comes to you with any news’ [al-Hujuraat 49:6 – interpretation of the meaning]; and if you are telling the truth, you will be one of the people mentioned in the verse, ‘A slanderer, going about with calumnies’ [al-Qalam 68:11 – interpretation of the meaning]. Or if you wish, we will forgive you.” He said, “Forgive me, O Ameer al-Mu’mineen, I will never do it again.”

The caliph Sulaymaan ibn ‘Abd al-Malik rebuked someone who had spread nameemah about him, in the presence of al-Zuhri. The man denied that and Sulaymaan said to him, “The one who told me about it is one who does not tell lies.” Al-Zuhri said: “The one who spreads nameemah (malicious gossip) cannot be truthful.” Sulaymaan said, “You are right,” and he let the man go in peace.

Al-Hasan said: “The one who tells malicious gossip to you will tell malicious gossip about you. This indicates that the person who spreads malicious gossip should be hated and not believed or trusted. How can he not be hated when he persists in lying, backbiting, slandering, betraying, deceiving, envying, spreading mischief among the people and cheating? He is one of those who try to sever the ties which Allaah has commanded must be upheld and who spread mischief on earth. Allaah says (interpretation of the meaning):

‘The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment’

[al-Shoora 42:42]

- and the one who spreads malicious gossip is one of them.”

And Allaah knows best.

Reference : Islam Q&A

Ia berkata dengan tersinggung, “Orang tua, coba kau ulangi kata-katamu itu.”

Malik rah.a berkata, “Kukatakan, apakah tuanmu mau menjualmu?”

Gadis itu berkata, “Seandainya ia menjualku, dapatkah seorang miskin sepertimu membayar hargaku?”

Malik rah.a berkata, “Tentu, bahkan aku dapat membeli seorang hamba wanita yang lebih cantik darimu.”

Mendengar perkataan ini ia tertawa dan mengatakan pada pelayan-pelayannya untuk memegang Syaikh dan membawanya menyertai mereka.

Demikianlah Malik rah.a dibawa oleh mereka ke rumah mereka. Setibanya di rumah, hamba itu menceritakan kepada tuannya semua yang terjadi antara dirinya dengan Syaikh. Tuannya tertawa terbahak-bahak dan meminta agar laki-laki miskin itu dibawa kehadapannya. Begitu Malik rah.a muncul dihadapannya, orang kaya itu diserang oleh rasa kagum, tiba-tiba ia bertanya kepada Syaikh, Apa yang kamu inginkan?”

Syaikh menjawab, “Aku ingin membeli hamba wanitamu.”

Orang kaya itu berkata, “Dapatkah kamu membayar harganya?”

Syaikh berkata, “Menurut perkiraanku harganya senilai dua biji kurma.”

Mendengar ini, semua yang hadir tertawa. Orang kaya itu berkata, “Atas dasar apa kamu menentukan harga itu bagi wanita ini?”

Syaikh menjawab, “Jika hamba wanitamu tidak memakai wewangian, maka tubuhnya akan mengeluarkan bau yang menjijikan, jika ia tidak meminyaki atau menyisir rambutnya, ia akan Nampak kusut, rambutnya akan menjadi jelek dan bau busuk. Dalam waktu beberapa tahun lagi kemudaannya akan hilang dan semua daya tariknya akan luntur, ia mengalami menstruasi, mengeluarkan air seni, kotoran kecil maupun besar dan semua mengeluarkan kotoran dari tubuhnya. Ia suka murung ketika menderita kemalangan. Ia sangat mementingkan dirinya sendiri dan berpura-pura mencintaimu, walaupun sebenarnya yang ia cintai adalah kesenangan dan kenyamanan hidup yang dinikmatinya bersamamu. Dan yang paling tidak tetap adalah; ia tidak tulus dalam cintanya dan berkhianat, tidak setia kepada perkataannya sendiri dan palsu dalam pernyataan cintanya. Jika engkau menyuruhnya pergi atau engkau meninggal lebih dahulu , ia akan pergi kepada laki-laki lain dan disana ia juga menyatakan bahwa ia mencintainya dengan penuh gairah.

Akupun mempunyai seorang hamba wanita, yang jauh melampaui hambamu dalam hal kecantikannya, dan lebih mudah dimiliki. Ia telah diciptakan dari inti sari camphor dicampur dengan kasturi dan saffron. Ia dipakaikan pakaian dari nur yang indah dan memakai pakaian mutiara. Jika ia berbicara kepada seseorang yang telah meninggal, maka orang itu akan hidup kembali. Jika ia membuka pergelangan tangannya di dunia ini, matahari akan Nampak redup dibandingkan dengannya. Jika ia memasuki ruangan gelap, ia akan meneranginya dengan kehadirannya. Jika ia dating ke dunia ini dengan semua kecantikan dan perhiasannya, ia akan memenuhinya dengan keharuman dan sinar yang sangat terang. Ia telah dipelihara dan diasuh di dalam taman kesturi dan saffron. Ia bermain dan berayun-ayun di dahan yang terbuat dari rubi merah dan batu marjan. Tinggal di istana-istana, dikelilingi oleh semua tata karma penuh rahmat. Ia diberi minum dari air Tasniim (sebuah sungai di surga). Ia tidak pernah memungkiri janji, tidak pernah mengkhianati orang yang dicintainya atau mengubah kesetiannya.”

Demikianlah, setelah menceritakan beberapa sifat-sifat bidadari surga, Syaikh bertanya, “Sekarang katakana kepadaku, manakah diantara kedua gadis itu yang patut untuk diinginkan?”

Semua orang yang berkumpul di sana berkata, dengan satu suara, “Tentu saja gadis yang baru saja engkau gambarkan yang sebaiknya setiap orang mencoba untuk memilikinya.”

Syaikh berkata, “Gadis cantik ini dapat dimiliki hanya dengan harga yang setiap orang mampu membayarnya dan dalam setiap keadaan.”

Ketika ditanya berapa harganya, Malik rah.a berkata, “Seorang gadis dengan kebaikan dan keunggulan seperti itu dapat dimiliki sebagai balasan atas perbuatan-perbuatan baik walaupun kecil seperti: mengambil sedikit waktu pada malam hari untuk berdiri dalam ketaatan, mengerjakan setidak-tidaknya dua rakaat shalat Tahajjud dengan niat yang murni yaitu mencari ridha-Nya. Bila engkau duduk untuk makan, ingatlah juga orang-orang miskin (ajaklah mereka menikmati makananmu), jadikanlah keinginanmu tunduk kepada yang diingiankan Allah. Singkirkanlah dari jalanmu segala sesuatu yang dapat membahayakan orang-orang yang berlalu di sana, jalani kehidupan dengan sederhana. Merasa cukup dengan pemberian Allah, alihkan perhatianmu dari dunia ini, yang tidak lain adalah tempat penipuan dan pusatkan sepenuh hati ke tempat tinggal abadi; yaitu akhirat. Jika kamu bersungguh-sungguh dalam perbuatan-perbuatan baik ini, kamu tidak saja hidup terhormat di dunia, tetapi juga tidak akan mengalami kegelisahan di akhirat dan akan dibangkitkan dengan kedudukan yang terhormat dan tinggi, tinggal selama-lamanya di jannah di dalam lingkuangan yang diberkahi Allah SWT, Raja segala Raja.

Mendengar semua ini, orang kaya itu berkata kepada hamba wanitanya, “Apakah engkau mendengar apa yang dikatakan Syaikh?”

Hamba wanita itu berkata, “Ia telah mengatakan kebenaran, mengingatkan kita kepada keyakinan yang benar dan memberikan nasehat yang baik kepada kita.”

Orang kaya itu berkata, “Kalau begitu, aku memerdekakanmu dan kuberikan kepadamu sejumlah harta sebagai hadiahku.” Ia juga memerdekakan semua hamba-hambanya dan menghadiahi mereka masing-masing sejumlah harta yang cukup banyak, dan menyedekahkan rumahnya dan semua yang ada di dalamnya di jalan Allah. Ia membuka pakaiannya yang mahal, dan membalut tubuhnya dengan kain kasar, kain tirai kasar yang disobeknya dari pintu rumahnya.

Hamba wanita itu berkata, “Tuanku, akupun akan mengikuti cara hidupmu, karena bagiku tidak ada lagi daya tarik di dalam kenikmatan kehidupan dunia ini.” Kemudian ia pun menyedekahkan semua pakaiannya, perhiasan-perhiasan dan barang-barang berharga dan juga perabot-perabot rumah tangganya. Ia memakai pakaian dari bahan kasar dan menjalani kehidupan yang sangat sederhana bersama tuannya.

Malik rah.a meninggalkan mereka dan mendoakan keberkahan Allah atas kedua orang itu, majikan dan hamba wanitanya yang telah melepaskan kesenangan hidup mereka, meninggalkan kemewahan-kemewahan duniawi dan mengabdikan hidup untuk beribadah kepada Allah SWT, tekun dalam ketaatan hingga akhir hayat mereka. Semoga Allah SWT memberkahi mereka dengan ampunan dan memberkahi kita juga, bersama mereka. (Raudh).

Sumber : Dakwah Ila Allah

Bacaan Tambahan:

• Malik ibn Dinar (d. 130)
• Malik ibn Dinar

Barangsiapa berwudhuk dengan sebaik-baik wudhuk kemudian pergi untuk menunaikan sembahyang Jumaat dan mendengar khutbah dengan penuh perhatian dan diam, akan diampunkan di antara Jumaat itu hingga Jumaat yang akan datang dan ditambahkan dengan tiga hari, dan barangsiapa mencarik-carik tikar atau batu kerikil (bermain-main ketika khutbah dibacakan), maka sesungguhnya dia telah melakukan perkara yang sia-sia.

[Muslim 1988] [1]

______________
Nota:
[1] Muntakhab Ahadith, hlm.207.

Jadilah kamu seorang yang alim, atau orang yang belajar ilmu agama, atau orang yang gemar mendengar pengajian agama dengan teliti, atau menjadi orang yang mencintai ilmu dan ahli ilmu. Dan jangan kamu menjadi orang yang kelima, yang mana kamu akan binasa. Kelima ialah kamu membenci ilmu dan ahli ilmu.

[at-Tabarani 1/328] [1]

___________________
Nota;
[1] Muntakhab Ahadith, hlm.308.

Ingatlah! Sesungguhnya dunia ini telah terlaknat dan telah terlaknat apa yang ada di dalamnya (jauh daripada rahmat Allah SWT) kecuali zikrullah dan apa-apa yang hampir kepadaNya, (yakni amal-amal kebajikan) seorang alim dan seorang penuntut ilmu agama.

[at-Tirmidhi 2322] [1]

_____________
Nota;
[1] Muntakhab Ahadith, hlm.308

Praise be to Allaah.

1 – With regard to du’aa’ before the adhaan, there is no du’aa’ to be recited before the adhaan as far as I know. If that time is singled out for any type of du’aa’, this is a reprehensible innovation (bid’ah). But if it is done by coincidence and accidentally then there is nothing wrong with it.

2 – With regard to before the iqaamah, when the muezzin is about to start the iqaamah, we know of no specific words to be recited at this time. Doing so when there is no solid shar’i evidence is a reprehensible innovation (bid’ah).

3 – With regard to the time between the adhaan and iqaamah, du’aa’ is encouraged at this time and it is mustahabb.

It was narrated that Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Du’aa’ is not rejected between the adhaan and iqaamah, so make du’aa’.”

[Narrated by at-Tirmidhi, 212; Abu Dawood, 437; Ahmad, 12174 – this version narrated by him. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 489].

There is a specific du’aa’ to be narrated immediately after the adhaan:

It was narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever says when he hears the call to prayer: ‘Allaahumma Rabba haadhihi’l-da’wat il-taammah wa’l-salaat il-qaa’imah, aati Muhammadan il waseelata wa’l-fadeelah, wab’athhu maqaaman mahmoodan illadhi wa’adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised),’ my intercession for him will be permitted on the Day of Resurrection.”

[Narrated by al-Bukhaari, 589].

4 – With regard to du’aa’ after the iqaamah, we know of no evidence for that. If any specific du’aa’ is made in the absence of any sound evidence, it is an innovation (bid’ah).

5 – With regard to du’aa’ at the time of the adhaan, it is Sunnah to repeat what the muezzin is saying, except when he says “Hayya ‘ala’l-salaah, hayya ‘ala’l-falaah (Come to prayer, come to success),” when you should say ‘Laa hawla wa laa quwwata illa Billaah (there is no power and no strength except with Allaah).”

It was narrated that ‘Umar ibn al-Khattaab said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“If the muezzin says ‘Allaahu akbar, Allaahu akbar’ and one of you says, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Ashhadu an laa ilaaha ill-Allaah’ and you say ‘Ashhadu an laa ilaaha ill-Allaah’; then he says, ‘Ash-hadu anna Muhammadan Rasool Allaah’ and you say, ‘Ash-hadu anna Muhammadan Rasool Allaah’; then he says, ‘Hayya ‘ala’l-salaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Hayya ‘ala’l-falaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Allaahu akbar, Allaahu akbar’ and you say, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Laa ilaaha ill-Allaah’ and you say, ‘Laa ilaaha ill-Allaah’ from the heart, you will enter Paradise.”

[Narrated by Muslim, 385].

6 – With regard to making du’aa’ at the time of the iqaamah, some of the scholars regarded it as being like the adhaan, so it is mustahabb to repeat the words. Other scholars did not regard it as mustahabb, because of the weakness of the hadeeth which speaks of repeating the words of the iqaamah. These scholars include Shaykh Muhammad ibn Ibraaheem, in al-Fataawa, 2/136, and Shaykh al-‘Uthaymeen in al-Sharh al-Mumti’, 2/84.

It is a mistake to say “Aqaamaha Allaah wa adaamaha Allaah” when the muezzin says “Qad qaamat il-salaah,” because the hadeeth narrated concerning that is da’eef (weak).

It was narrated from Abu Umaamah or from one of the Companions of the Prophet (peace and blessings of Allaah be upon him) that Bilaal began to recite the iqaamah and when he said, “Qad qaamat il-salaah,” the Prophet (peace and blessings of Allaah be upon him) said,

“Aqaamaha Allaah wa adaamaha Allaah.”

And he said concerning the rest of the iqaamah something like what is mentioned in the hadeeth of ‘Umar (may Allaah be pleased with him) about the adhaan.

[Narrated by Abu Dawood, 528. This hadeeth was classed as da’eef (weak) by al-Haafiz ibn Hajar in al-Talkhees al-Habeer, 1/211]

And Allaah knows best.

Source : Islam Q&A

Praise be to Allaah.

1 – The wife’s rights:

These have been discussed in detail in the answer to question no. 10680

2 – The children’s rights.

Allaah has given children rights over their parents just as the parents have rights over their children.

It was narrated that Ibn ‘Umar said: “Allaah has called them abraar (righteous) because they honoured (barru) their fathers and children. Just as your father has rights over you, so too your child has rights over you.

Al-Adab al-Mufrad, 94.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said, according to a hadeeth narrated by ‘Abd-Allaah ibn ‘Umar,

“… and your child has rights over you.”

[Muslim, 1159].

The child’s rights over their children include some that come even before the child is born, for example:

1 – Choosing a righteous wife to be a righteous mother.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“A woman may be married for four reasons: her wealth, her lineage, her beauty and her religious commitment. Marry the one who is religiously committed, may your hands be rubbed with dust (i.e., may you prosper).”

[Narrated by al-Bukhaari, 4802; Muslim, 1466].

Shaykh ‘Abd al-Ghani al-Dahlawi said: Choose from among women those who are religiously committed and righteous, and who are of good descent, for if a woman is of illegitimate descent, this bad characteristic may be passed to her children. Allaah says (interpretation of the meaning):

“The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik”

[al-Noor 24:3]

Rather Islam recommends compatibility for the purpose of harmony and to avoid a person being shamed if he marries into a family that is not compatible.

Sharh Sunan Ibn Maajah, 1/141

Rights after the child is born:

1 – It is Sunnah to do tahneek for the child when he is born:

It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The son of Abu Talhah was sick. Abu Talhah went out and the child died, and when Abu Talhah returned he said, “What happened to my son?” Umm Sulaym (his wife) said, ‘He is quieter than he was.” Then she brought him his dinner and he ate, then he had marital relations with her, and when he finished she said, “They buried the child.” The following morning, Abu Talhah went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. He said, “Did you have marital relations last night?” He said, “Yes.” He said, “O Allaah, bless them.” She later gave birth to a boy. Abu Talhah said to me, “Keep him until I bring him to the Prophet (peace and blessings of Allaah be upon him).” He brought him to the Prophet (peace and blessings of Allaah be upon him) and I sent some dates with him. The Prophet (peace and blessings of Allaah be upon him) took him and said, “Is there anything with him?” They said, “Yes, some dates.” The Prophet (peace and blessings of Allaah be upon him) took some and chewed it, then he took some from his mouth and put it in the child’s mouth (tahneek), and named him ‘Abd-Allaah.

Narrated by al-Bukhaari, 5153; Muslim, 2144

Al-Nawawi said:

The scholars are agreed that it is mustahabb to do tahneek with dates for the child when he is born; if that is not possible then to use some similar kind of sweet. The dates should be chewed until they become soft enough to be swallowed, then the child’s mouth should be opened and a little of the dates put in his mouth.

Sharh al-Nawawi ‘ala Muslim, 14/122-123

2 – The child should be given a good name, such as ‘Abd-Allaah or ‘Abd al-Rahmaan.

It was narrated from Naafi’ that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“The most beloved of your names to Allaah are ‘Abd-Allaah and ‘Abd al-Rahmaan.”

[Narrated by Muslim, 2132]

It is mustahabb to give the child a Prophet’s name:

It was narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“A child was born to me last night and I called him by the name of my father Ibraaheem.”

[Narrated by Muslim, 2315]

It is mustahabb to name the child on the seventh day, but there is nothing wrong with naming him on the day of his birth, because of the hadeeth quoted above.

It was narrated from Samurah ibn Jundub that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Every child is in pledge for his ‘aqeeqah which should be slaughtered for him on the seventh day, his head should be shaved and he should be named.”

Narrated by Abu Dawood, 2838; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 4541

Ibn al-Qayyim said:

The purpose of naming is to define the thing named, because if there is something whose name is unknown it is difficult to refer to it. So it is permissible to name him (the child) on the day he is born, and it is permissible to delay the naming until the third day, or until the day of the ‘aqeeqah, or before or after that. The matter is broad in scope.”

Tuhfat al-Mawlood, p. 111

3 – It is Sunnah to shave the child’s head on the seventh day and to give the weight of the hair in silver in charity.

It was narrated that ‘Ali ibn Abi Taalib said: The Messenger of Allaah (peace and blessings of Allaah be upon him) slaughtered a sheep as the ‘aqeeqah for al-Hasan, and he said,

“O Faatimah, shave his head and give the weight of his hair in silver in charity.” So she weighed it and its weight was a dirham or part of a dirham.”

Narrated by al-Tirmidhi, 1519; classed as hasan by Shaykh al-Albaani in Saheeh al-Tirmidhi, 1226.

4 – It is mustahabb for the father to do the ‘aqeeqah, as stated in the hadeeth quoted above, “Every child is in pledge for his ‘aqeeqah.”

Two sheep should be sacrificed for a boy and one for a girl.

It was narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded them (to sacrifice) two similar sheep for a boy and one for a girl.

Narrated by al-Tirmidhi, 1513; Saheeh al-Tirmidhi, 1221; Abu Dawood, 2834; al-Nasaa’i, 4212; Ibn Maajah, 3163

5 – Circumcision

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“The fitrah is five things, or five things are part of the fitrah: circumcision, shaving the pubic hairs, plucking the armpit hairs, clipping the nails and trimming the moustache.”

[Narrated by al-Bukhaari, 5550; Muslim, 257]

The child’s rights with regard to education and upbringing:

It was narrated from ‘Abd-Allaah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Each of you is a shepherd and is responsible for his flock. The ruler who is in charge of people is a shepherd and is responsible for them. The man is the shepherd of his household and is responsible for them. The woman is the shepherd of her husband’s house and child and is responsible for them. The slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.”

Narrated by al-Bukhaari, 2416; Muslim, 1829.

So parents must take care of teaching their children the duties of Islam and other virtues that are recommended in sharee’ah, and worldly matters that they need in order to live a decent life in this world.

The man should start by teaching them the most important things, then the next most important. So he starts by teaching them correct ‘aqeedah, free from shirk and bid’ah. Then he teaches them the acts of worship, especially prayer. Then he teaches them and trains them in good manners and characteristics, and everything that is good.

Allaah says (interpretation of the meaning):

“And (remember) when Luqmaan said to his son when he was advising him: “O my son! Join not in worship others with Allaah. Verily, joining others in worship with Allaah is a great Zulm (wrong) indeed”

[Luqmaan 31:13]

It was narrated from ‘Abd al-Malik ibn al-Rabee’ ibn Sabrah from his father that his grandfather said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Teach the child to pray when he is seven years old, and smack him if he does not pray when he is ten.”

Narrated by al-Tirmidhi, 407; Abu Dawood, 494. Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 4025

It was narrated that al-Rubayyi’ bint Mu’awwidh said: The Prophet (peace and blessings of Allaah be upon him) sent word on the morning of Ashoora’ to the areas where the Ansaar lived (on the outskirts of Madeenah), saying:

“Whoever did not fast this morning, let him not eat for the rest of the day, and whoever started fasting this morning, let him complete his fast. She said: We used to observe this fast after that, and we used to make our children fast and make them toys of wool; if one of them cried for food we would give him that toy until it was time to break the fast.”

Narrated by al-Bukhaari, 1859; Muslim, 1136

It was narrated that al-Saa’ib ibn Yazeed said: I was taken for Hajj with the Messenger of Allaah (peace and blessings of Allaah be upon him) when I was seven years old.

Narrated by al-Bukhaari, 1759

Training in good manners and characteristics:

Every father and mother should train their children in praiseworthy characteristics and good manners, whether towards Allaah, His Prophet the Messenger of Allaah (peace and blessings of Allaah be upon him), towards their Qur’aan and ummah, and with everyone whom they know and who has rights over them. They should not behave badly with those whom they mix with, their neighbours or their friends.

Al-Nawawi said:

The father must discipline his child and teach him what he needs to know of religious duties. This teaching is obligatory upon the father and all those in charge of children before the child reaches the age of adolescence. This was stated by al-Shaafa’i and his companions. Al-Shaafa’i and his companions said: This teaching is also obligatory upon the mother, if there is no father, because it is part of the child’s upbringing and they have a share of that and the wages for this teaching may be taken from the child’s own wealth. If the child has no wealth then the one who is obliged to spend on him may spend on his education, because it is one of the things that he needs. And Allaah knows best.

Sharh al-Nawawi ‘ala Saheeh Muslim, 8/44

The father should bring them up with good manners in all things, eating, drinking, dressing, sleeping, going out of the house, entering the house, riding in vehicles, etc, and in all their affairs. He should instill in them the attributes of a good man, such as love of sacrifice, putting others first, helping others, chivalry and generosity. He should keep them away from evil characteristics such as cowardice, stinginess, lack of chivalry, lack of ambition, etc.

Al-Manaawi said:

“Just as your parents have rights over you, so too your child has rights over you, rather many rights, such as teaching them the individual obligations, teaching them Islamic manners, giving them gifts equally, whether that is a gift, a waqf, or other gift. If preference is shown with no reason, that is regarded as invalid by some of the scholars and as makrooh by others.

Fayd al-Qadeer, 2/574

He must also protect his sons and daughters from everything that may bring them close to the Fire. Allaah says (interpretation of the meaning):

“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded.”

[al-Tahreem 66:6]

al-Qurtubi said:

al-Hasan commented on this verse by saying, Command them and forbid them. One of the scholars said: (The phrase) Ward off (or protect) yourselves includes children, because the child is part of him, as it says in the verse (interpretation of the meaning): “…nor on yourselves, if you eat from your houses…” [al-Noor 24:61], where the various relatives are not mentioned individually. So he should teach him what is halaal and what is haraam, and make him avoid sin, and teach him other rulings.

Tafseer al-Qurtubi, 18/194-195.

Spending:

This is one of the father’s obligations towards his children; it is not permissible for him to fall short in that or to neglect this matter, rather he is obliged to do this duty in the fullest sense.

It was narrated that ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“It is sufficient sin for a man if he neglects those on whom he is obliged to spend.”

Narrated by Abu Dawood, 1692; classed as sahan by Shaykh al-Albaani in Saheeh al-Jaami’, 4481.

Another of the greatest rights is to give the child a good upbringing and take good care of him or her – especially in the case of girls. The Messenger of Allaah (peace and blessings of Allaah be upon him) encouraged this righteous deed.

It was narrated that ‘Aa’ishah the wife of the Prophet (S) said: A woman came to me with two daughters and asked me for food, and I could not find anything except one date which I gave to her. She shared it between her two daughters, then she got up and went out. The Prophet (peace and blessings of Allaah be upon him) came in and I told him what had happened. He said:

“Whoever is in charge of any of these girls and treats them well, they will be a shield for him against the Fire.”

Narrated by al-Bukhaari, 5649; Muslim, 2629

Another important matter which is one of the rights of children to which attention must be paid, is treating children fairly. This right was referred to by the Prophet (peace and blessings of Allaah be upon him) in the saheeh hadeeth:

“Fear Allaah and treat your children fairly.”

(Narrated by al-Bukhaari, 2447; Muslim, 1623). It is not permissible to show preference to females over males, just as it is not permissible to show preference to males over females. If the father makes this mistake and shows preference to some of his children over others, and does not treat them fairly, this will lead to many evils, such as:

The harm that befalls the father himself, for the children whom he denies or deprives will grow up to hate him. The Prophet (peace and blessings of Allaah be upon him) referred to this in the hadeeth narrated by Muslim (1623) when he said to the father of al-Nu’maan, “Would you like them to honour you equally?” He said, “Yes.” In other words, if you want them all to honour you equally, then be fair in giving gifts to them.

Another evil consequence is the children hating one another, and stoking the flames of hatred and enmity between them.

And Allaah knows best.

Source : Islam Q&A

The author of Lisaan al-‘Arab [a famous Arabic-language dictionary – Translator] said: La’n (curse) means being cast out far from goodness, and it was said that it means being cast away far from Allaah, and from people.

Cursing happens in two ways:

Cursing the kuffaar and sin in general terms, such as saying “May Allaah curse the Jews and Christians,” or “May Allaah curse the kaafirs, evildoers and wrongdoers,” or “May Allaah curse the wine-drinker and thief.” This kind of curse is permissible and there is nothing wrong with it. Ibn Muflih said in al-Adaab al-Shar’iyyah, 1/203: “It is permissible to curse the kuffaar in general.”

The second is where the curse is applied to a specific person, whether he is a kaafir or an evildoer, such as saying, “May Allaah curse So and so,” mentioning him by name. This may fall into one of two categories:

1 – Where there is a text which states that he is cursed, such as Iblees, or where there is a text which states that he died as a kaafir, such as Pharaoh, Abu Lahab and Abu Jahl. Cursing such persons is permitted.

Ibn Muflih said in al-Adaab al-Shar’iyyah, 1/214: “It is permissible to curse those concerning whom there is a text stating that they are cursed, but there is no sin involved if one does not do this.”

2 – Cursing a particular kaafir or evildoer concerning whom there is no text stating that they are cursed – such as wine-drinkers, those who offer sacrifices to anything other than Allaah, the one who curses his parents, those who introduce innovations in religion, and so on.

“The scholars differed as to whether it is permissible to curse these people, and there are three points of view:

(i) That it is not permissible under any circumstances

(ii) That it is permissible in the case of a kaafir but not of a (Muslim) evildoer

(iii) That it is permissible in all cases.”

Al-Adaab al_Shar’iyyah by Ibn Muflih, 1/303

Those who say that it is not permissible quoted a number of texts as evidence, including the following:

1 – The report narrated by al-Bukhaari (4070) from ‘Abd-Allaah ibn ‘Umar, that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him), when he raised his head from rukoo’ in the final rak’ah of Fajr prayer and said:

“O Allaah, curse So and so, and So and so, and So and so,” after he had said, “Sami’a Allaahu li man hamdih, Rabbana wa laka’l-hamd.”

Then Allaah revealed the words (interpretation of the meaning):

“Not for you (O Muhammad, but for Allaah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zaalimoon (polytheists, disobedients and wrongdoers)”

[Aal ‘Imraan 3:128]

2 – The report narrated by al-Bukhaari (6780) from ‘Umar, that there was a man at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) whose name was ‘Abd-Allaah, but his nickname was Himaar (donkey), and he used to make the Messenger of Allaah (peace and blessings of Allaah be upon him) laugh. The Prophet (peace and blessings of Allaah be upon him) had had him flogged for drinking, then he was brought one day and he commanded that he be flogged, and a man who was there said, “O Allaah, curse him, how often he is brought [for this reason]!” But the Prophet (peace and blessings of Allaah be upon him) said:

“Do not curse him, for by Allaah what I know about him is that he loves Allaah and His Messenger.”

Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa, 6/511.

It is permissible to curse all those whom Allaah and His Messenger have cursed, but as for cursing specific people, if it is known that the person died in kufr, then it is permissible to curse him. But with regard to a specific [Muslim] evildoer, we should not curse him, because the Prophet (peace and blessings of Allaah be upon him) forbade cursing ‘Abd-Allaah ibn Himaar who used to drink wine, even though he had cursed the wine-drinkers in general; however cursing a specific person if he is an evildoer or promoter of bid’ah is a point of dispute among the scholars.

And Shaykh Ibn ‘Uthaymeen said in al-Qawl al-Mufeed, 1/226.

The difference between cursing a specific person and cursing those who commit sin in general is that the former (cursing a specific person) is not allowed, and the latter (cursing the people who commit sin in general) is allowed. So if you see an innovator, you do not say, ‘May Allaah curse you,’ rather say, ‘May the curse of Allaah be upon those who introduce innovations,’ in general terms. The evidence for that is the fact that when the Prophet (peace and blessings of Allaah be upon him) cursed some people among the mushrikeen and followers of jaahiliyyah and said: “O Allaah, curse So and so, and So and so, and So and so,” he was told not to do that when Allaah said (interpretation of the meaning):

“Not for you (O Muhammad, but for Allaah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zaalimoon (polytheists, disobedients and wrongdoers)”

[Aal ‘Imraan 3:128]

This was narrated by al-Bukhaari.

And Allaah knows best.

Source : Islam Q&A

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Khat by Osman Ozcay

A very common problem seen in youth in western countries is that their parents allow them to indulge in some form of haram in the hope that that will stop them from committing worse haram. An example of this is that parents will say that they allow their children to indulge in music in the hope that that will stop them from going out with bad people or leaving their home all together. Parents are afraid that if they enforce the law of Allah in their homes, that their children will leave. What is Islam’s position on this sort of compromise? Some parents also say that they only have the duty to tell their children something is haram, and then their children have to choose for themselves because they are already young adults (i.e. 13 -18 yrs old and unmarried, living at home). Don’t the parents have to forbid haram by all means, or do they just say that is haram and then leave them be? To what extent do parents have to go to forbid their children from haram? Parents also believe that once their children reach the age of puberty they are no longer responsible for their sins or actions, and so say they will have no sin if they advise their children something is haram and then leave them. Is this true? Or do parents always have the responsibility of forbidding their children from haram, and will they be responsible if they see their children doing haram and just leave them after advising them?

Praise be to Allaah.

Firstly:

The success or failure of the Muslim in raising his children depends on a variety of factors, which undoubtedly includes the environment in which they live, which plays a major role in the success or failure of that upbringing.

Please see the answer to question no. 52893.

Secondly:

The parents have to understand that Allaah has given them responsibility over their children, and they have to fulfil the trust as Allaah has enjoined in the Qur’aan. The Sunnah also confirms this command in many saheeh ahaadeeth. The texts of the Revelation also warn the one who does not look after his flock sincerely and who neglects the trust with which Allaah has entrusted him.

It was narrated that Ma’qil ibn Yasaar al-Muzani said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:

“There is no person whom Allaah puts in charge of others, and when he dies he is insincere to his subjects, but Allaah will forbid Paradise to him.”

According to another report:

“… and he is insincere towards them, but he will not smell the fragrance of Paradise.”

Narrated by al-Bukhaari (6731) and Muslim (142).

See the answer to question no. 20064.

Thirdly:

Allaah has enjoined those who are in charge of children to raise them from when they are very small to obey Allaah and love Islam. Even though they are not accountable because they have not reached puberty, one should not wait until puberty to teach them, guide them and tell them to obey Allaah, because in most cases at that age (i.e. puberty) they will not respond unless they have been brought up in this manner and have learned it from their families since a young age. Hence parents are enjoined to teach young children how to pray from the age of seven and to smack them if they do not pray when they are ten. The Sahaabah used to make their young children fast, so as to get them used to loving Islam and its rituals, so that it would be easy for them to follow its commands and keep away from the things it forbids when they grow up.

It was narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Teach your children to pray when they are seven years old, and smack them if they do not do so when they are ten, and separate them in their beds.”

[Abu Dawood (495), classed as saheeh by al-Albaani in Saheeh Abi Dawood.]

It was narrated that al-Rubayyi’ bint Mu’awwidh ibn ‘Afra’ said: On the morning of ‘Ashoora’, the Messenger of Allaah (peace and blessings of Allaah be upon him) sent word to the villages of the Ansaar around Madeenah, saying:

“Whoever started the day fasting, let him complete his fast, and whoever started the day not fasting, let him complete the rest of the day (without food).”

After that, we used to fast on this day, and we would make our children fast too, even the little ones in sha Allaah. We would make them toys out of wool, and if one of them cried for food, we would give (that toy) to him until it was time to break the fast.

Narrated by al-Bukhaari (1960) and Muslim (1136).

Just as they raise them to do acts of worship, they should also prevent them from doing haraam things. If the child does an act of worship, the reward will be for him and for the one who taught him and encouraged him to do it. As for doing acts of disobedience or sins, the minor does not sin, rather the one who enabled him to do it and left the door open for him to do it and did not close it, is sinning. As for the one who tells him to do it, he is like the one who did it.

Hence it is not something extreme at all if a Muslim raises his children to obey Allaah and prevents them from doing haraam things, such as males wearing gold or silk, or females wearing male clothing, or lying, stealing, swearing and other sins. Similarly, it is not something extreme if a Muslim raises his daughter to be modest and chaste and not to mix, because if a person gets used to something when he is young, there is the fear that he may persist in it.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Even though the child is not accountable, his guardian is, and it is not permissible for him to enable him to do something haraam, for he will get used to it and it will be difficult to wean him from it.

Tuhfat al-Mawdood bi Ahkaam al-Mawlood (p. 162).

And he (may Allaah have mercy on him) said:

The one who neglects to teach his child that which will benefit him and leaves him with no care has done a very bad deed. The corruption of most children is due to their parents and their neglect of (their children), because they neglect to teach them the obligations and Sunnahs of Islam. So they neglected them when they were small, and (the children) turned out unable to benefit themselves or to benefit their parents when they are old.

Tuhfat al-Mawdood, p. 229

The scholars of the Standing Committee were asked:

With regard to my small children, should I teach them the etiquette of Islam and make the young girls wear Islamic clothes, or this regarded as extremism? If my doing this is correct, what is the evidence for it from the Qur’aan and Sunnah?

They replied:

What you have mentioned about making girls wear loose and concealing clothing and making them get used to that from a young age is not extremism, rather you are doing the right thing in giving them an Islamic upbringing.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan.

Fataawa al-Lajnah al-Daa’imah (25/285, 286).

In his book Majmoo’ah As’ilah Tuhimm al-Usrah al-Muslimah, Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The scholars say that it is haraam to dress a child in clothes that it is haraam for an adult to wear. Clothing on which there are images is haraam for an adult to wear, so it is also haraam for a child to wear it.

What the Muslims should do is to boycott such clothes and shoes so that those who want to spread evil and corruption will not be able to reach us by these means. If they are boycotted they will never find a way to make them reach this land.

After that, he was asked:

Is it permissible for male children to wear things that are only for females, such as gold and silk, etc, and vice versa?

He replied:

This is to be understood from the first answer. I said that the scholars say that it is haraam to dress a child in clothes that it is haraam for an adult to wear. Based on this, it is haraam to dress male children in that which is only for females, and vice versa.

After that, he was asked:

Does this include isbaal or making clothes come below the ankles for male children?

He replied:

Yes, it includes that. End quote.

And Allaah knows best.

Source : Islam Q&A

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