[Brothers- Must Read!] The Ruling Concerning Al-Isbal (Garment below the ankles) in Clothing

The Noble Scholar Muhammad As-Saalih Al-‘Uthaymeen said:If someone lets his Izar (waist wrap) drop lower than his ankles from vanity or haughtiness, then Allaah Almighty will neither look at him on the Day of Judgement, nor speak to him, nor purify him; and for him is a painful punishment. If he does so, but not from haughtiness, then his punishment will be the fire on whatever is below his ankles. This is because the Prophet (sallAllaahu `alayhi wa sallam) said,”There are three people that Allaah will not speak to on the Day of Judgement, will not look at them, will not purify them; and for them is a painful punishment: one who lets his garment hang below his ankles, the Mannan and the Munffiq who does his business with false oaths.” (Muslim no. 106)And because he (sallAllaahu `alayhi wa sallam) said,”Whoever drags his garment out of arrogance, Allaah will not look at him on the Day of Judgement.” (Al-Bukhari no. 5784 and Muslim no. 2085)

These address one who drags his garment out of arrogance. As for the one whose objective is not arrogance, in Sahih Al-Bukhari it is recorded that Abu Hurayrah, may Allaah be pleased with him reported that the Prophet (sallAllaahu `alayhi wa sallam) said:”Whatever is below the ankles is in the fire.” (Al-Bukhari no. 5787)The Prophet (sallAllaahu `alayhi wa sallam) did not confine this to arrogance, and it is not correct to do so based on Hadeeth before it because Abu Sa’id Al-Khudri, may Allaah be pleased with him, said that the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said,”The Izar of the believer is at the middle of his shin, and there is no harm — or he said — no sin upon someone if it is anywhere between that and the ankles. What is lower than that is in the Fire. And whoever drags his Izar arrogantly, Allaah will not look at him on the Day of Judgement.” (Abu Dawud no. 4093, Ibn Majah no. 3573, An-Nasa’i 5/490, no 9716 and Al-Mawatta’ 2/914, 915)Because the two actions are different, the punishment for each is different. Whenever the ruling and the reason for that differ, it is not possible to restrict a general ruling, this is because that would lead to a contradiction.As for those who use Abu Bakr’s Hadeeth to argue the contrary, we say that there is no proof in that because of two reasons:1. Abu Bakr, may Allaah be pleased with him, said that one side of his garment would fall down if he didn’t constantly hold it up to make sure it didn’t. In his case, may Allaah be pleased with him, he did not let his garments fall out of arrogance but it would fall even though he was trying to keep it up. We say to those who let their garment hang low, claiming that they do not intend to do so out of arrogance, but still do so on purpose, that by them letting their garments hang below their ankles on purpose even without arrogance, only what is below their ankles will be punished in the Fire. And if they do so out of arrogance, they will be punished with what is worse than that: Allaah will not speak to them on the day of Resurrection, nor look at them, nor purify them, and they will receive a painful punishment.2. The Prophet (sallAllaahu `alayhi wa sallam) attested and witnessed to the fact that Abu Bakr, may Allaah be pleased with him, did not do so from haughtiness. Does any of these people have this commendation or witness? Rather the Shaytan has enticed some people to follow texts that are not so clear to them in the Qur’aan and Sunnah, thus making an excuse for their actions. Allaah guides whomever he pleases to the straight path, so we ask Allaah to guide all of us to it.

Shaykh Muhammad bin Saalih al-`UthaymeenFatawa Islamiyah, Vol. 7, Pages 365-367, DARUSSALAM

HUSBANDS: BEAUTIFY YOURSELVES FOR YOUR WIVES AND HELP IN THE HOME – By Umm Salamah [Sh.Muqbils Wife]

HUSBANDS: BEAUTIFY YOURSELVES FOR YOUR WIVES AND HELP IN THE HOME

Allah says:

“And the women have the same rights as those that are over them from what is reasonable.”
[Sooratul-Baqarah 2: 228]

Al-Haafidh Ibn Katheer in his explanation of this verse said:
“It means that they have rights over the men similar to the rights that the men have over them. So giving each other their mutual rights is obligatory from what is reasonable…

Wakee’ said on the authority Basheer ibn Sulaymaan, on the authority of ‘Ikramah, on the authority of Ibn ‘Abbaas who said:

“Verily I love to beautify myself for my wife just as I love my wife to beautify themselves for me because Allah says:
“And the women have the same rights as those that are over them from what is reasonable.”
[Sooratul-Baqarah 2: 228]

If a man beautifies himself, it helps the woman in lowering her gaze and it helps to bring the hearts close together.
Some men go to their wives and they are unkempt, dirty, and foul smelling. He bathes and perfumes himself to go out with his friends, but when he returns he is as I mentioned earlier which causes dislike in the heart and disgust in the soul.
Just as you ask your wife, when she is in front of you, to be beautiful looking and pleasant smelling, she also asks this of you. She has feelings just as you do, and she has senses just as you do. Men, fear Allah in yourselves and in your women.”
Helping her with housework

‘Aa’ishah (radiallaahu anha) was asked, “What does the Messenger of Allah (sallallaahu alayhi wa sallam) do with his family?” She said: “He was busy with his family until it was time to pray and then he prayed.” [Saheeh al-Bukhari]

On the authority of al-Qaasim, on the authority of ‘Aa’ishah (radiallaahu ‘anhaa) that he asked, “What did he Messenger of Allah (sallallaahu alayhi wa sallam) do in his house?” She said: “He was a man among men, he cleaned his garment, he milked his sheep and he served himself.” [Ahmad with an authentic chain]

On the authority of ‘Urwah ibn az-Zubayr, on the authority of ‘Aa’ishah (radiallaahu ‘anhaa) that he asked, “What did the Messenger of Allah (sallallaahu ‘alayhi wa sallam) do in his house?” She said: “He mended his garment, patched his shoes and he did in his house what men do in their houses.” [Ahmad with an authentic chain]

The female student of Islamic knowledge especially needs her husband’s help in raising the children and caring for them, in order for her to study from the Qur’an and Sunnah what is needed for her to practice her religion and assist her in bringing up her children in a proper and sound way. We ask Allah to guide our men

Source: Umm Salamah as-Salafiyyah – Excerpt from her book: Supporting the Rights of Believing Women 

Considerations a young lady should make when choosing a husband

Question: What are the most important considerations a young lady should make when choosing a husband? If she refuses someone simply for economic or worldly reasons, will that expose her to the punishment of Allaah?

Response: The most important attributes that a woman must look for in selecting a husband are character and piety. Wealth and lineage are secondary considerations. The most important aspect is that the proposed groom be a person of piety and proper behavior. The person of proper behaviour and piety will not do his wife wrong. Either he will keep her in a way that is proper or he will leave her to go free in the best way.

Furthermore, the person of religion and behavior may be a blessing for her and her children. She may learn manners and religion from him. If he does not have those characteristics, she should stay away from him, especially if he is one of those who is lax with respect to performing the prayers or if he is known to drink alcohol, may Allaah save us. As for those who never pray, they are disbelievers. Believing women are not permissible for them nor are they permissible for the believing women. The important point is that the woman should stress character and piety. If he is also of a noble lineage, that is to be preferred. This is due to the Messenger of Allaah’s (sal-Allaahu `alayhe wa sallam) statement:

«If a person whose religion and character you approve of comes to you, then marry him».

However, if he is also suitable [in other ways, such as economics standing and so forth], that is better.

Shaykh Ibn ‘Uthaymeen | Fataawa al-Mar’ah | Published: 18 October 1999

ADVICE FROM SHAYKH UTHAYMEEN TO THOSE WHO SHAVE THEIR BEARDS!!

Shaykh Muhammad ibn Saalih Al-‘Uthaymeen (rahimahullaah)

Returning to the truth is a virtue. There is no doubt that if we were to give a person a choice between two paths; the path of the Majoos (fire worshippers) or the path of the Prophets, which would he choose? Every believer would choose the path of the Prophets. The Prophets-at the head of them is the seal of them, Muhammad ﷺ-would all let their beards grow, while the Majoos would shave the beard; so choose whichever of the two paths you wish.

Due to this, we do not see that anyone has an excuse, after the truth has been clarified to him, to abandon the truth. The Prophet ﷺ said:

“Be different from the Majoos; be different from the polytheists. Let the beards grow fully and trim the mustaches.”

This was the way of the people from aforetime. We did not used to know of anyone who shaved their beards. Rather, it has been said that some of the oppressive rulers would punish an individual by shaving his beard. He would make it to be a punishment! The scholars, may Allaah have mercy upon them, textualized within the books of At-Ta’zeer (punishments) that it is not permissible to punish by shaving the beard. (This is) from that which indicates that some of the oppressive rulers deemed it to be permissible. So how about now? A person blows his wealth on shaving it. He loses out on the most important thing; he loses out on following the Messenger ﷺ and compliance with his command.

We hope for this brother of ours, whom you all respect; we ask Allaah to bless him with guidance, and that he grows his beard in compliance with the command of the Prophet ﷺ and in keeping with his Sunnah.

Translated by: Raha ibn Donald Batts
http://mtws.posthaven.com/advice-from-shaykh-uthaymeen-to-those-who-sha

Fatwa: Undoing your braids following from Sexual Defilement or Menses?

Question: Is there any difference in the manner that a man and a woman wash themselves after sexual defilement? Does a woman have to undo her braids or is it sufficient for her just to pour three handfuls of water over her hair as mentioned in the hadeeth? What is the difference between the washing after sexual defilement and the washing after menses?

Response: There is no difference between men and women when it comes to ghusl after sexual defilement. Neither of them have to undo their hair for ghusl. It is sufficient to pour three handfuls of water over their hair and then to pour water over the rest of their bodies. This is based on the hadeeth of Umm Salamah who said, “O Messenger of Allaah, “I am a woman who has closely plaited hair on her head, should I undo it for making ghusl from sexual defilement?” The Prophet (sal-Allaahu `alayhe wa sallam) told her, “No, it is sufficient for you to throw three handfuls of water on your head and then pour water over yourself, and you will be purified.” (Muslim) However, if the man or woman has sidr, dye or something of that nature in his hair that would keep the water from reaching to the roots of the hair, he or she must remove that. If it is something light and does not keep the water from reaching the roots, it does not have to be removed. As for the woman making ghusl after her menses, there is a difference of opinion over whether she must undo her hair or not. The correct opinion is that it is not obligatory upon her to do so. This is because it is mentioned in one of the narrations from Umm Salamah, recorded by Muslim, that she said, to the Prophet (sal-Allaahu `alayhe wa sallam) ‘O Messenger of Allaah, “I am a woman who has closely plaited hair on her head, should I undo it for making ghusl from menstruation and sexual defilement?” The Prophet (sal-Allaahu `alayhe wa sallam) told her, “No, it is sufficient for you to throw three handfuls of water on your head and then pour water over yourself, and you will be purified.” This narration is a clear text that it is not obligatory upon the woman to undo her plaits after either menses or sexual defilement. However, it is best for her to undo her hair while making ghusl after menses as a precautionary measure, as a means of avoiding the thing in which there is a difference of opinion and as a way of reconciliation of the different evidences.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa

The Ruling Concerning Al-Isbal in Clothing

The Noble Scholar Muhammad As-Saalih Al-‘Uthaymeen said:

If someone lets his Izar (waist wrap) drop lower than his ankles from vanity or haughtiness, then Allaah Almighty will neither look at him on the Day of Judgement, nor speak to him, nor purify him; and for him is a painful punishment. If he does so, but not from haughtiness, then his punishment will be the fire on whatever is below his ankles. This is because the Prophet (sallAllaahu `alayhi wa sallam) said,

ËáÇËÉ áÇ íßáãåã Çááå íæã ÇáÞíÇãÉ æáÇ íäÙÑ Åáíåã æáÇ íÒßíåã æáåã ÚÐÇÈ Ãáíã ÞÇá ÝÞÑÃåÇ ÑÓæá Çááå Õáì Çááå Úáíå æÓáã ËáÇË ãÑÇÑ ÞÇá ÃÈæ ÐÑ ÎÇÈæÇ æÎÓÑæÇ ãä åã íÇ ÑÓæá Çááå ÞÇá ÇáãÓÈá æÇáãäÇä æÇáãäÝÞ ÓáÚÊå ÈÇáÍáÝ ÇáßÇÐÈ

“There are three people that Allaah will not speak to on the Day of Judgement, will not look at them, will not purify them; and for them is a painful punishment: one who lets his garment hang below his ankles, the Mannan and the Munffiq who does his business with false oaths.” (Muslim no. 106)

And because he (sallAllaahu `alayhi wa sallam) said,

ãä ÌÑ ËæÈå ãä ÇáÎíáÇÁ áã íäÙÑ Çááå Åáíå íæã ÇáÞíÇãÉ

“Whoever drags his garment out of arrogance, Allaah will not look at him on the Day of Judgement.” (Al-Bukhari no. 5784 and Muslim no. 2085)

These address one who drags his garment out of arrogance. As for the one whose objective is not arrogance, in Sahih Al-Bukhari it is recorded that Abu Hurayrah, may Allaah be pleased with him reported that the Prophet (sallAllaahu `alayhi wa sallam) said:

ãÇ ÃÓÝá ãä ÇáßÚÈíä ãä ÇáÅÒÇÑ ÝÝí ÇáäÇÑ

“Whatever is below the ankles is in the fire.” (Al-Bukhari no. 5787)

The Prophet (sallAllaahu `alayhi wa sallam) did not confine this to arrogance, and it is not correct to do so based on Hadeeth before it because Abu Sa’id Al-Khudri, may Allaah be pleased with him, said that the Messenger of Allaah (sallAllaahu `alayhi wa sallam) said,

ÅÒÑÉ ÇáãÓáã Åáì äÕÝ ÇáÓÇÞ æáÇ ÍÑÌ Ãæ áÇ ÌäÇÍ ÝíãÇ Èíäå æÈíä ÇáßÚÈíä ãÇ ßÇä ÃÓÝá ãä ÇáßÚÈíä Ýåæ Ýí ÇáäÇÑ ãä ÌÑ ÅÒÇÑå ÈØÑÇ áã íäÙÑ Çááå Åáíå

“The Izar of the believer is at the middle of his shin, and there is no harm — or he said — no sin upon someone if it is anywhere between that and the ankles. What is lower than that is in the Fire. And whoever drags his Izar arrogantly, Allaah will not look at him on the Day of Judgement.” (Abu Dawud no. 4093, Ibn Majah no. 3573, An-Nasa’i 5/490, no 9716 and Al-Mawatta’ 2/914, 915)

Because the two actions are different, the punishment for each is different. Whenever the ruling and the reason for that differ, it is not possible to restrict a general ruling, this is because that would lead to a contradiction.

As for those who use Abu Bakr’s Hadeeth to argue the contrary, we say that there is no proof in that because of two reasons:

1. Abu Bakr, may Allaah be pleased with him, said that one side of his garment would fall down if he didn’t constantly hold it up to make sure it didn’t. In his case, may Allaah be pleased with him, he did not let his garments fall out of arrogance but it would fall even though he was trying to keep it up. We say to those who let their garment hang low, claiming that they do not intend to do so out of arrogance, but still do so on purpose, that by them letting their garments hang below their ankles on purpose even without arrogance, only what is below their ankles will be punished in the Fire. And if they do so out of arrogance, they will be punished with what is worse than that: Allaah will not speak to them on the day of Resurrection, nor look at them, nor purify them, and they will receive a painful punishment.

2. The Prophet (sallAllaahu `alayhi wa sallam) attested and witnessed to the fact that Abu Bakr, may Allaah be pleased with him, did not do so from haughtiness. Does any of these people have this commendation or witness? Rather the Shaytan has enticed some people to follow texts that are not so clear to them in the Qur’aan and Sunnah, thus making an excuse for their actions. Allaah guides whomever he pleases to the straight path, so we ask Allaah to guide all of us to it.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah, Vol. 7, Pages 365-367, DARUSSALAM

Q: Ruling on Isbaal (letting the garment fall below the ankles) without arrogance?

Question:

What is the ruling for letting the garment fall below the ankles out of arrogance or without arrogance? What if one is forced to this by one’s family or by custom?

Answer:

The ruling is that it is unlawful in the case of a man due to the saying of the Prophet (sallAllaahu `alayhi wa sallam):

ãÇ ÃÓÝá ãä ÇáßÚÈíä ãä ÇáÅÒÇÑ ÝÝí ÇáäÇÑ

“Whatever is below the ankles of the Izar is in the Fire.” (Al-Bukhari no. 5787)

And in his Sahih, Muslim recorded that Abu Tharr, may Allaah be pleased with him, said that Allaah’s Messenger (sallAllaahu `alayhi wa sallam) said:

ËáÇËÉ áÇ íßáãåã Çááå íæã ÇáÞíÇãÉ æáÇ íäÙÑ Åáíåã æáÇ íÒßíåã æáåã ÚÐÇÈ Ãáíã ÞÇá ÝÞÑÃåÇ ÑÓæá Çááå Õáì Çááå Úáíå æÓáã ËáÇË ãÑÇÑ ÞÇá ÃÈæ ÐÑ ÎÇÈæÇ æÎÓÑæÇ ãä åã íÇ ÑÓæá Çááå ÞÇá ÇáãÓÈá æÇáãäÇä æÇáãäÝÞ ÓáÚÊå ÈÇáÍáÝ ÇáßÇÐÈ

“There are three people that Allaah will not speak to on the Day of Judgement, will not look at them, will not purify them; and for them is a painful punishment: one who lets his Izar hang below his ankles, the Mannan with what he gives, and the Munffiq who does his business with false oaths.” (Muslim no. 106)

These are two Hadeeths, and their meanings are general, applying to one who drags the garment out of arrogance as well as the one who does it without arrogance. This is because the Prophet (sallAllaahu `alayhi wa sallam) stated it in a general manner without qualification. When the Isbal is done with arrogance then it results in a sin greater and a threat more severe, due to his (sallAllaahu `alayhi wa sallam) saying:

ãä ÌÑ ËæÈå ãä ÇáÎíáÇÁ áã íäÙÑ Çááå Åáíå íæã ÇáÞíÇãÉ

“Whoever drags his garment out of conceit, Allaah will not look at him on the Day of judgement.” (Al-Bukhari no. 5784 and Muslim no. 2085)

It is not possible to think that the prohibition is limited to someone who does it out of arrogance, because the Messenger (sallAllaahu `alayhi wa sallam) didn’t qualify the prohibition in the previous two Hadeeth.

He (sallAllaahu `alayhi wa sallam) also did not restrict that in another Hadeeth, where he (sallAllaahu `alayhi wa sallam) said to some of his Companions:

ÅíÇß æÅÓÈÇá ÇáÅÒÇÑ ÝÅäåÇ ãä ÇáãÎíáÉ

“Beware of Isbal, for it is from conceit.” (Abu Dawud no. 4084)

So he made all cases of Isbal arrogance, because it is normally not done without that. As for one who does not do it for that reason, then it is a means that leads to that. And a “means” holds the same ruling as an “end.”

Furthermore, this is a form of waste, and letting one’s garment drag on the ground makes that garment susceptible to impurities on the ground. This is why, when ‘Umar, may Allaah be pleased with him, saw a young man letting his garment touch the ground, he said, “Raise your garment, for it is more pious to your Lord and cleaner for your garment.”

As for the case when Abu Bakr As-Siddiq, may Allaah be pleased with him, said: “O Messenger of Allaah! “My Izar falls unless I take care (to hold it up).” The Prophet (sallAllaahu `alayhi wa sallam) said to him:

áÓÊ ããä íÕäÚå ÎíáÇÁ

“You are not one of those who do so out of conceit.” (Al-Bukhari no. 5784 and Abu Dawud no. 4085)

So his (sallAllaahu `alayhi wa sallam) point is that whoever tries to raise his garment when it is loose, then he is not dragging his garment out of arrogance, he merely cannot prevent it. It is just because it is hanging down while he takes care to raise it. So there is no doubt that this is a valid excuse. As for one who purposefully lets it hang, be it a Bushta, pants, Izar, shirt, then this falls under the threat, and he is not excused from dragging his garment. This is because the authentic Hadeeths that prohibit Isbal are general in wording, meaning, and objective. So it is obligatory for every Muslim (male) to beware of Isbal and to have Taqwa of Allaah in this matter, not allowing his garments to hang below his ankles in accordance with the authentic Hadeeths that warn him of Allaah’s anger and punishment.

And with Allaah is the facilitation to do what is right.

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah, Vol. 7, Pages 373-375, DARUSSALAM

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=311