welcome to the first review session for
the class complicated AZ of women's
modern F taught by basuni in durba on
January 27 to 29
2012 sh began the class by talking about
stories of Muslim women in theast asked
who are role models for patients in the
way that they responded to calamities in
the way they held themselves during
trying times and in the way they were
content with the decree of
Allah the first story he mentions
contains a conversation between Asma B
AB Bakr and her son Zub from this
conversation we learn about the type of
woman that Asma was zuar who was well
known for his righteousness his bravery
his soft heart his int Ence among other
things was at that time the Khalifa of
the Muslim world having been chosen by
many
Muslims he was fighting the army of
alhi and the army of Zu was losing zuar
did not know whether to continue
fighting or to give up so he prayed fjer
facing the Caba that was partly on fire
destroyed by the army of alhaj and then
he made Dua to Allah after his Dua he
went to no other than his mother Asma to
to seek her advice on whether to
continue fighting this was the best
person he this was the best person he
thought could help him in this difficult
time Asma told him in summary I remind
you of Allah and Allah is Right upon you
if you think that you are upon the truth
then stand up tall and hold on to the
hold on to the truth and don't give up
if you if what you have fought for was
for Allah and supporting Justice then
stay the and die upon it but if you are
fighting all this time for the sake of
worldly rewards fame or personal gains
then you are the worst person I have
ever met because you have destroyed your
and have destroyed the people with you
she added how long do you think you will
live the best the best thing that can
happen to you is that you die a Shahid
or you win the battle so Allah will make
me proud and happy of you I would rather
someone kill you while you have your
dignity rather than you live while you
are humiliated when he told her he was
worried about being disfigured after
they killed him she said when the Sheep
is killed it never feels the skinning
after he left the person who narrated
the story added this that Asma made Dua
to Allah asking Allah to have mercy on
Zub and telling Allah that whatever
Allah decrees for zubar she's pleased
with that zuar died in the Battle and
was crucified for 3 Days Asma went to
see his body IB Omar passed by passed by
her and told her not to worry the soul
is already in the presence of
Allah the Second Story mentioned was
that of
alansa when alansa lost her brother she
wrote many lines of poetry and would
publicly mourn for
him this was before she became a Muslim
after becoming a Muslim she went with
her four Sons to the Battle of aladia
and before the battle started she told
them you are all from one father and she
gave a long speech part of it was that
she told them that they have two options
either they gain Victory or they die
before giving up but they don't turn
back she said that the Most Blessed
blessed thing that could happen to her
that day would be one of those things
she lost all four of her sons in this
battle and the only thing that has been
narrated that she said about them was
all praise be to Allah who has honored
me to be the mother of four
shuh this was the way she responded to
their debts as a Muslim
woman the next story was that of a woman
known for her
bravery she was a female companion and
her story was told
Byam himself her name
was during the Battle of ahood when the
prophet sallallah alaihi wasallam
couldn't find his regular companions
anywhere near him to protect him there
were only a few companions there and
among them was and her sons the prophet
wasam said that wherever he turned in
the battlefield he could see defending
and protecting
him when saw saw a Horseman coming with
full force to hit the prophet sallallah
alaihi wasallam she threw her body in
the Horseman's path and was hit on the
shoulder she said the wound was so deep
it kept bleeding for one year when s.
wasallam saw this he made Dua that Allah
make and her sons his companions in
Jenna
when The Horseman was coming again to
hitam hit the legs of the horse with a
sword making the horsemen fall off the
horse then she killed him and said she
sent him straight to
hell was also there at other critical
times to protect the prophet sallallah
alai wasam and when her son was captured
by mus Al she went knocking at the door
of M's Castle in N known as or the
Garden Of Death she lost her hand to mus
trying to free her son when she returned
to Madina Abu Bakr and Omar went to
visit her and told her that her hand is
waiting for her in Jenna since she was
going to be the prophet's companion in
Jenna so the Muslim woman has always
been a part of the society she has
always been a nation Builder just like
men and she was meant to be a ro model
for men also when Allah prevent when
Allah presents the example of anyone to
the the Believers you might think it
would be the example of men but instead
Allah chose to present the example of
two believ in women as role models for
all of the
Believers as Allah says in
surah: 11 to2 and Allah presents an
example of those who believed the wife
of Fon when she said my Lord build for
me near you a house in paradise and save
me from Fon and his deeds and save me
from the wrongdoing people and the
example of Mary the daughter of IM Imran
who guarded her Chastity so we blew into
her garments through our Angel and she
believed in the words of her Lord and
his scriptures and was of the devoutly
obedient the Muslim woman has always
been known for her righteousness and her
relationship with Allah men used to come
to learn from her when Alim al- Muhammad
came to Medina to study there many great
male Scholars however shab told him to
go study under ABD who used to be the
student student of
AA Abu mus alar said that whenever the
companions had any dispute and they came
to they would always find the
answer said he met alass Alas and
Muhammad
ibin these were two giants in their time
however hisam
said was the most wise when it came to
knowledge she was the sister of Muhammad
IB and he used to refer to her and tell
people to ask her their
questions she had memorized the Quran by
the time she was 12 years
old used to honor one of his female
students fa AB she had memorized Al and
it was narrated by and that whenever
saw Zab coming he used to say here comes
umab with her tough
questions Zab used to be seen advising
the people from the mimar and she would
use a stick to break up the Gatherings
of the Deviant
people san at's mother advised him when
studying to take 10 points from a
teacher and if his and relationship with
Allah does not improve with these 10
points then he should leave the teacher
hinda was once walking with her son
muaah IB Abu sufyan and he fell a
passing person told her that when he
grows up he will rule the Arabs hind
said what a loser he will be if he rules
only the Arabs I want him to rule the
world alhassan al-basri used to look up
to a female by the name of manba he said
about mana's daughter I never saw a
righteous teenager like man's daughter
when man's daughter was dying alassan
visited her and asked asked her what was
wrong she said she sees her life coming
to an end but she has not fulfilled her
desire of worshiping
Allah this is like the saying of
Abdullah when he was told
Byam not the fast so much and do so much
I he told the prophet let let me enjoy
my
youth IM Ahmed and sufyan used to
visit Al for heart softeners
sh also mentioned stories of Muslim
women of recent times who played a part
in Reviving Islam in their societies and
in the people that they dealt with so
the Muslim M has always been a part of
Building
Society women who care only about music
or the latest fashion cannot be the
mother ofb and sufyan the woman who has
no modesty can it be the mother of hin
the first step to become like the woman
the women mentioned in these stories is
to know your religion and the rulings
related to you you should worship Allah
based on knowledge and you should not be
manipulated women's f is a part of our
religion there are many rules that are
solely related to women the name
complicated for this course does not
refer to women it refers to women's f as
IM Ahmed said I spent night years
studying the chapter of Menses and then
I mastered it this shows how complicated
women's f is but this course will be
simple and straightforward and a big
part of it will be in the form of
questions and answers the course focuses
on Modern issues facing
women some women in the feminist
movement accuse the scholars of the past
of being chauvinist and they said that
this influenced the Scholar's
opinions however shik said that he could
not find any example in any of the
classical works that show that the
scholars were in any way influenced by
chauvinism or that they were anti-
women on the other hand the scholars of
the past were more liberal in women's
issues compared to the scholars now and
the scholars of today are more moderate
in their views than the students of
knowledge and the duat this can be seen
in what is written in the classical
books versus what can be found now on
forums Etc the there is a huge
difference now they're quick to label
everything as Haram but in this Cas but
in this course we get to see how the
scholar of the past responded to issues
and how their way can be used Now to
respond to contemporary
issues okay moving on to the first
chapter which is a chapter related to
female newborns and
children the first thing covered in this
chapter is the virtues of having
daughters Allah says in Surah as verse
49 to Allah belongs the Dominion of the
heavens and the Earth he creates what he
Wills he gives to whom he Wills female
children and he gives to whom he Wills
males in this verse Allah mentions
females before males and that is because
there is more reward in having a female
child than a male
child also the Quran was revealed at a
time when Society looked down upon women
so Allah wanted to start with the rights
of women and he wanted people to
understand that both male both males and
females are from him Allah says that we
don't know who will be more beneficial
to
us of the virtues of having a female
child is that she will be a shield for
her parents from the Hellfire as
narrated
that wasam said whoever was given any
female children and took good care of
them there will be a shield for him from
the Hellfire reported by alkari and
Muslim this is only for female children
and in this Hadith the number of females
is not
specified jabir narrated that the
messenger of Allah Sall alai wasallam
said whoever has three girls takes good
care of them and is merciful with them
he deserves nothing less than
Jenna they asked oh messenger of Allah
what if there are two he replied even if
there are two two some narrators added
that if the prophet sallallah alaihi
wasallam had been asked about one he
would have he would also have affirmed
that reported in
alim's so why
didam start with three girls in this
Hadith because as more girls keep coming
the parents might get frustrated
so wasam started with the higher number
more girls means mean means a thicker
shield from Janam for the parents on the
day of
Resurrection there is another narration
in a sun that says that wasam said and
one so in this Hadith there is no
assumption about one
girl another narration fromi states that
if one has three or two daughters or
sisters and he is conscious of Allah in
his care of them and he treats them well
then he will enter
so your sisters can also help you get
into J if you take good care of
them and any two orphans can do the job
also because the prophet sallallahu
alaihi wasallam said that whoever takes
care of two young girls until they reach
maturity he will come on the day of
Resurrection with me like this and he
joined his fingers together reported by
Muslim Abu da reported that the prophet
sallallah alai wasallam said
Whoever has a female child and he does
not kill her disrespect her and he does
not favor his son over her then Allah
will enter him into Jenna this Hadith
shows the responsibility of the
[Music]
parents don't disrespect her means to
respect her feelings her opinions her
requests
Etc both sons and daughters should be
respected equally the son should not be
favored in education gifts treatment
Etc this Hadith also supports the idea
of some Arabs burying their daughters
alive there's a researcher from Al
University who denies completely that
the Arabs used to bury their daughters
alive but Allah mentions it in the Quran
when Allah says in inah verse 58 to
59 and when one of them is informed of
the birth of a female his face becomes
dark and he suppresses his grief he
hides himself from from the people
because of the ill of which he has been
informed should he keep it in
humiliation or should he bury it in the
ground unquestionably evil is what they
desde burying the baby girl was not a
common practice or the Arab race would
have vanished but certain tribes were
known for this and certain people were
known for saving the girls for example
ZB as mentioned in sahkari
Allah says in the Quran that they used
to feel ashamed to have girls and many
societies today still have such
practices for example in China and
India also burying her does not mean to
kill her physically but it Al could also
mean to kill her talents
Etc Islam teaches us to be proud
grateful thankful and to know that it is
a blessing to have
daughters whenever Imam ahmed's son
would give him the news of getting a
baby girl Imam Ahmed used to say Allah
made the prophets fathers of
daughters and there's a saying from the
early times that daughters are blessings
while sons are
fitna the next section in this chapter
is naming the
child there's no superiority of one
girl's name over another unlike boys
names such as Abdullah and Abdul Rahman
being better than other boys names so
all girls names are permissible with
with some ex with some
exceptions we'll look at these
exceptions later but first what names
did give to
females we know that his daughter's
names were
zum and FAA there also a Hadith which
states that he changed the names of
three other
girls he changed as AIA which means
disobedient to jamaa which means
beautiful all Al at one time he changed
the name b to and another time he
changed the same name B to Zab
soam named a total of seven
girls one rule of is that is that we
have to look at how the companions
understood alam's actions and and
sayings when it comes to girls names the
companions never thought that these
names that wasam gave to his daughters
and to the other three girls were
Superior so the companions did not
necessarily give their daughters these
names rules governing the names girls
names the first rule is that all names
are mubah or permissible unless there is
a particular proof indicating that it is
either forbidden or
recommended therefore if someone says it
is better to use a particular name than
that person person must provide proof
the same goes for a person who says it
is Haram to use a certain name that
person must provide proof as to why it
is
haram's opinion was that we are not
allowed to name children names from the
Quran so for example names such
as Etc would not be allowed according
to but this opinion is not correct based
on the first rule that was just
mentioned also some say it is Haram to
name a child after
Angels when it comes to females they
provide a proof but when it comes to
males they don't have any proof the
proof for not naming females after the
names of angels is that Allah says in
Surah na
versah vers 27 to 28 that those who do
not believe in the name the Angels
female names and that they do not have
any knowledge of this so Allah is saying
that it is wrong of the disbelievers to
give the Angels Fe fale names therefore
some Scholars say we cannot give our
daughters the names of
angels so for example you can call your
do you cannot call your daughter Mala
because that is the name of an Angel but
this proof is not strong and also the
same logic should be applied to naming
males after after the names of angels
because angels are not
males the opinion ofia is that it is not
Haram to give a child the name of angels
but he thinks that it would be better to
choose something less
controversial the second ruling is that
the meaning of the name should be
acceptable religiously linguistically
and
culturally religiously or islamically
there are certain names that the Shar
says is wrong or bad for
example religiously refers to Satan or L
which means a curse or or or ham
these are all names that the Sharia
Sharia considers to be bad so you cannot
give a child any of these
names also if the name has the religious
significance for some other religion
then it is not allowed such as the name
Rah which represents a God in
Hinduism when it comes to the name being
accepted linguistically this means that
the name cannot have a bad meaning but
that would depend upon the culture for
example crazy
crazy means a mad person in English but
in Arabic crazy means someone who has
rosy red cheeks so in Arab culture crazy
would be an acceptable name however
English has become an international
language now so a name like crazy even
if given to someone living in an Arab
land would not be acceptable
linguistically it can psychologically
affect the child so it will be disliked
to give a child such a name that people
will make fun of
culturally there are some name some
people who give their children names
that are not from their culture so other
family members have a hard time
pronouncing the names this should be
avoided also in one culture culture like
you mentioned before a name can have a
different meaning from another culture
for example the name
ilak the question of having this name
was supposed to shik binaz and he and
when he was told that it meant gift from
God he said the name is acceptable in
that culture however in Arab Arab
culture Allah is so it would not be
acceptable for an Arab to have this
name so the best name based on the
second rule is one that is easy to
pronounce acceptable and one that has a
good meaning a good name for a girl also
is one that has a good story behind it
so she will be proud when she grows up
the third rule for naming baby girls is
that it is disliked to give a name that
is self-praising
names of self-praising are not
recommended self-praising names are
those that make the person special or
higher than others for example B which
means the one with highest IM it is not
Haram to have such a name but it is not
recommended
because wasam said if you are going to
name a child don't get a self-praising
name
however had a servant named and he never
Chang the name of the servant so to
combine between these two a Hadith we
say it is not recommended to have a
self-praising name we don't say it is
Haram to have such a name we just say it
is not recommended other self-praising
names are IM
Huda it is dislike to have these names
but there are low but they are allowed
so you can keep these names if you
already have one of
them now to answer some of the
frequently asked questions in relation
to naming the
child when is naming a girl
necessary many scholars said it is not
allowed to give the name before the
seventh day for proof they used the
Hadith in
whicham said that on the seventh day the
name must be given the must be done and
the head of the child must be
shaven
however also said referring to his son
ibraim that he received tonight a boy
and named him
ibraim from this
Hadith we see that the name can be given
immediately after the child is
born so to reconcile between the two
Hadith the fuk the fukah said that the
name must be given by the seventh day
after the after the child is
born the DAT that the child is born is
not including in included in the
counting for the seven days so it's not
allowed for the baby to to not have a
name after the seventh
day the second question is can a name be
changed
later yes it can be changed if there is
a reason unless it is seen as
disobedient or disrespectful to your
parents only the first first name can be
changed though not the last name since
the last name is your lineage
and wasam said anyone who believes in
Allah and the last day should not claim
a family other than
his even wives shouldn't change their
last names because when they get married
their husbands don't own them they are
not the property of their husbands so
they can keep their names their lineage
their property their
lives the the third question is can I
give my daughter a middle name middle
name is something cultural so you can
give her a middle name if it is part of
your
culture the last question are Arab
Arabic names recommended no they are not
recommended the name does not have to be
Arabic if it follows the rules we talked
about earlier what about names from the
Quran names from the Quran are also not
recommended some people think that any
name from the Quran is good so they end
up giving their children names like
and and H which are names that are Haram
to be given so not all names from the
Quran are
allowed the next section has to do with
the the is a sacrifice offered as
gratefulness to Allah when Allah has
blessed you with a
child one thing that should be
understood for this section is that the
concept of forbiddance and
obligations each has different levels
so the obligated things are not of not
all of the same
level for example the obligation of
replying to the one who sneezes and says
alhamd alhamdulillah is not of the same
level as the obligation of praying on
time or of the obligation of looking
after and respecting your parents these
are not all one lump
Su IB hiban tried to explain this in his
he divided his from most obligated to
lure he came up with about 36 plus
levels his book was lost but was
Rewritten by IB balban who used the
common order like other Hadith
books so knowing that obligations are of
different levels you should also know
that the fit right into the highest
level of recommended acts so if you have
the money you should do it for your
children said whoever wishes to perform
a sacrifice on the occasion of a newborn
then he should sacrifice two sheep for
his son and one for his daughter this
Hadith was reported by
an Imam Malik said there should be one
sheep for the boy and one sheep for the
girl he based his opinion on the Hadith
of from Abu da in which it was reported
that made of one sheep for Hass and
Hussein each of
them other disagree with this opinion of
IM Malik because there is another Hadith
in in which IB Abbas narrated
that wasam sacrificed two sheep for each
of his grandsons so IM Malik's opinion
is
weak to show the importance of the
there's aith in which wasallam says
every child is connected to his
sacrifice there are four opinions for
the meaning of the word connected and
all are very
serious the first opinion is that
connected ref first to the child's
intercession on the day of judgment for
the
parents this is the opinion of Imam
Ahmed and it means that there will be no
intercession for the parents unless the
is done if the parents are capable of
doing it this was the most famous
opinion in early times the second
opinion for the meaning of connected is
that the righteousness of the child is
connected to
the so Allah Will Bless the Child
because of the parents gratitude to
Allah by performing
the the third opinion is that is that
the child will not get the full
protection from Allah unless the is done
the fourth opinion is that the extra
goodness that Allah has stored for the
child will not be released until the is
done this is the opinion of Scholars
like mu
F
and questions related to the
are there recommended days for off for
offering
and the seventh day is the recommended
day not counting the date the child was
born on according to IM Malik in AI a
said it can be done on the 7th 14th or
21st so it can be done on any one of
these
days what if it is difficult to perform
it on the recommended days in this case
the animal can be sacrificed on the
seventh day and then meat kept for
eating with the
community the meat can be kept for
eating with the community later on since
there are some Scholars such
Asad and Al who considered the to
be the second question is my daughter is
an adult and I did not perform an AK for
her can I still do it yes you can
perform the AK for your adult child
because the can be delayed
the third question is should I perform
an on myself if my parents didn't it is
not recommended it is is recommended for
the parents to perform not for you to do
so you shouldn't do it for
yourself however you can perform it on
behalf of your
parents the next section deals with
shaving the
here it is not permissible to shave the
head of a female child
because shaving is of the specific
characteristics for
males alkari reported that the prophet
sallai wasam said that the female who
shaves her head is cursed in another
Hadith Abu da reported that the prophet
Sall alai said that the hair of or every
boy should be
shaved this Hadith also mentioned that
the should be
performed this Hadith specifically
mentioned to ha to shave the of the baby
boy and to perform
his so if this Hadith refers to boys
only then how do we know that we have to
do for girls we know because there are
other that mention for girls albani
believes that it isah to shave the baby
girl's head because the Hadith in Abu da
of is
general and also there is another Hadith
in which is it has been reported that
alai wasallam shaved the head of Hassan
Hussein and Zab but this Hadith is weak
so it cannot be accepted if it was not
if it were not a weak Hadith then there
would not be any controversy over this
matter questions related to shaving the
head of baby
girls is it permissible to shave my
little girl's here to improve its Tex
texture or
thickness no this is not allowed because
s alai wasam forbade shaving the head of
females plus this idea of Shaving to
improve the texture or thickness is not
fact many babies heads are not shaved
yet their hair are very
thick another question that people
usually ask but is not mentioned in the
binder is that for boys you have to
donate the weight of the hair so what
you do for girls it is okay not to
donate the weight of the hair of girls
since you don't have to shave their hair
you can give a general donation though
okay the next question uh the next
section deals with the urine of the baby
of the female
infant the ruling for the urine of the
baby boy is different from that of the
baby girl umarz narrated that a male
infant was brought to s. wasam and the
infant urinated on him so s alai
wasallam had water sprayed on the spot
then a female infant was brought to him
and she she urinated on on him he sallah
alai wasallam had the spot washed
reported by
Ahmed so the NASA of the baby boy's
urine can be removed with spraying water
while that of the baby girl's urine must
be washed this is the opinion of IM
Ahmed one narration from IM sha and one
narration from IM Malik it is also the
opinion of opinion of Sal Ali and some
others but this is not
consensus the opinion of the shaf and
the Maliki schools is that the urine of
the baby girl and boy should be treated
the same that that is they can both be
sprayed with
water all Scholars agree that both of
their urine is njes however the shafii
and the malakis consider the urine of
the baby boy and baby girl to be a minor
level of
NASA so spraying is sufficient to clean
both of their
urine like obligations the NASA are also
of different levels for example the NASA
of men NASA of menstration blood is not
at the same level as that of the NASA of
vomit or blood cut from the skin the
Shafi and malakis consider the njasa of
both baby boy and baby girl urine to be
light
NASA so they can both be
sprayed so what do the malis and the
shaf do with theith of where Al wasam
had the baby boys urine sprayed and the
baby girls urine washed they said that
the place on alam's lab became double
NASA since two babies urinated on him so
the Garment had to be washed after the
baby the second baby
urinated but this does not favor the
opinion of the Shafi and the malakis
because there's another Hadith in which
Al wasam clearly stated that the urine
of the male child is to be sprayed and
the urine of the female child is to be
washed reported by Abu da Andi So based
on this
Hadith this Hadith the opinion of the
Shafi and the Maliki schools is weak and
the opinion of the majority is
stronger the opinion of Abu hanifah is
that the urine of both baby boy and baby
girl must be washed because they are
both Naas for him all NASA are of one
level he doesn't make a difference
between light and concentrated
NASA this ruling of spraying to clean
the year of baby boys is only for the
baby boy that is still nursing when he
starts to feed when he starts to eat
solid food his urine must be washed just
like that of the baby girls and there is
no disagreement about
this questions related to this
section the first question is my
daughter's jurine got on the bed and
dried with without washing what is the
ruling if the stain cannot be seen
cannot be smelt or you cannot touch it
meaning it is not wet then the place is
purified if the urine is still wet it
must be washed and you should use a wet
wash cloth washcloth to wash
it if the urine has dried but the stain
is still there or you can smell it then
the NASA is still there and the area
must be
washed the second question is my
daughter's urine got on the carpet can I
clean it using chemicals or must I pour
water on
it you don't need to use water only
chemicals alone can be used anything
that will clean the area is it enough to
wash it the third question is it is it
enough to wash a dirty diaper or sheet
in a washing machine and is it
permissible to wash unsoiled items along
with
it dir dirty diaper here refers to the
cloth diaper
it can be washed in the washing machine
after removing any solid NASA because
there is running water in the machine
and unsoiled items can be washed along
with
it
also the fourth question is does
touching my daughter's urine or feces
break my
woodoo no it does not break your wo
according to IB T all you need to do is
wash your hands if you have the stain of
the NASA on your hands just touching my
baby's private parts while cleaning her
Break My
Wo there is a difference of opinion over
whether touching your AA or the AA of
others break your wo but but according
to touching the AA of children does not
break your woo even if you touch their
feces that is because the touching was
not done out of lust or for sexual
activity this is the opinion of Abu
hanifah also so and it is based on the
Hadith
of Ali who was who once asked the
prophet Sall alai wasam about someone
who touched his private parts during the
Salah
andam replied that it is just like
touching any other part of the
body the Shar does not Place unnecessary
hardships on a person mothers are always
changing their baby's diapers and if
they have to remake every time they
change a diaper then it would become
very difficult for them the Shar came to
give us
ease the next question is is the baby's
vomit are spit up
impure all the M agree that vomit in
general is
impure according to Imam Malik if the
food comes out the same way that you put
it in it is not njes but if the food is
digested then the vomit is njis and
according toim baby's vomit is not n
just because it is the habit of the baby
to throw up like the question before
this rule is to make things easy for the
parents since babies throw up all the
time the next question is can I perform
Salah in closing clothing stained with
breast
milk breast milk is pure so you can pray
and clothes stained by
it a question that arises but was not
mentioned in the binder is whether you
can can carry a baby with a dirty diaper
in your Salah there are two
circumstances first you are aware of the
dirty diaper or you recognize it through
smell Etc in this case you cannot hold
the baby while praying the proof for
this is that the scholars of the past
say that if a person if someone is
carrying a bottle of njasa while praying
then his praying prayer is invalid even
if the NASA does not touch
him this situation is something they
imagine but it is use as an analogy for
carrying a baby with a dirty diaper if
you put the baby down and she starts
crying then break your Salah and take
care of her the second circumstance is
that you don't know about the dirty
diaper and you can't smell it Etc in
this case it is okay to pray carrying
the
baby the next section deals with
circumcision
circumcision for boys they must be
circumcised before
puberty there is no disagreement about
this however however for girls there are
no clear or authentic Hadith about
female
circumcision there are weak there are
some weak a Hadith about it for example
the Hadith
of who used to circumcise girls in
Medina this Hadith is weak the only
authentic a Hadi are the ones reported
by Muslim the first one states that Abu
Hur narrated
that said Al is in five circum incision
shaving the pubic here trimming the
mustache trimming the nails and plucking
the underarm
here the second Hadith states that if
the two circumcised Parts meet then rul
becomes
mandatory but these a Hadith do not
mention that circumcision is for females
so many scholars consider it only for
males because of this the majority of
the fukah say that female circumcision
can be done if it is not harmful to the
female so it cannot be done when they
are babies or when they are at an early
age because it can harm them physically
and psychologically when they grow
up okay the next section refers to
photography paintings and
sculpture pictures can be taken and
stored but not hung on a wall
because wasam said that Angels do not
enter the home which has a do or an
image reported by Al bukari and Muslim
venerating the picture if hung on the
wall is even worse and not
acceptable s alaihi wasallam said that
among the severest of people punished on
the day of Resurrection are those who
make these
images the Shar definition of a picture
is that is the image of a human or
animal with the details of the face so
it's the fa it's the details of the face
that is not allowed to be drawn because
wasam said that a Sur or a picture is
the detail of the face so drawing a
picture of a group of people where
individual faces are not clear or
drawing a picture of a face from the
side are all okay because the details
are not
shown the ruling of not hanging pictures
in the house or drawing pictures that
contain the details of the face does not
apply to imaginary figures such as
Mickey Mouse thas the train dragons Etc
imaginary figures are exempt because
they don't have souls they can be hung
on the wall and sculptures of them can
be made unless someone worships
them also children can have coloring
books with imaginary figures or even
real people because the say that there
is an exception to the ruling
prohibiting painting pictures drawing
pictures and making sculptures of a
human or animal if it is done for the
purpose of Education or for
toys photography and videotaping are
also exempt from this rule because
photography is the reflection of the
image captured it is like looking at
oneself in a mirror or water so it does
not fall under the area of
prohibition the next section is the
section of children's
toys children in the time
of wasam had toys that represented dolls
that is they were in the images of
girls aha said I used to play with dolls
with my friends when the prophet
sallallah alaihi wasallam entered they
would leave and when he left they would
come back reported by Al
bukari also said that the prophet
sallallah alai wasallam came back from
one of his strips to either tabuk or and
the wind came and blew a curtain over
covering a shelf where I had placed my
toys he asked what are those I said
banti with them he saw a horse with two
Wings he said what is this I said a
horse he asked with
wings I told him didn't you hear that
Prophet San had horses with wings the
prophet Laughed Until I could see his
Prem MERS reported by Abu da
when wasam asked what are those a she
replied batti which can be translated as
either my daughters or my
dolls also the companions used to have
their children practice fasting and if
the children cried they would give them
dolls to play
with said regarding the fasting on the
day of Ashura and we used to take our
children to the Masjid fasting if they
cried for food we used to give them toys
we made out of cotton to play with until
ifar comes reported by Al bukari and
Muslim today's dolls don't look like
those from the olden days but because
they had toys in the olden days is any
doll today would be allowed some
Scholars prohibit dolls of today because
they look like the perfect human being
but the dolls today look like perfect
humans because we have good technology
they didn't have such technology in the
olden days so the default ruling
regarding children's toys is that all
children's toys are permissible unless
there is a specific reason forbidding a
particular toy such as it is an image of
a of an idol a representation of shaon a
cross
Etc but the question is do we want our
girls to play with these toys it has to
do with what these characters represent
some of them promote very bad ideas and
studies show that The increased level of
violence again um violence today among
children is due to the cartoons they
watch questions related to the sections
just
covered can I buy character dolls such
as Barbie brats celebrity dolls
Etc it is not Haram but it might not be
recommended because of what the dolls
represent for example Barbie has a
boyfriend and she can be a singer also
so you have to buy her musical
instruments and things like that these
are not very good messages for your
daughters If the message of the Dolls
contain sh then it is Haram to buy
them the second question is can I buy
kids toys which which contain music
buying toys with music is okay as long
as it is not the instrument of Music
itself that you are buying for toys that
have music the music is not intended for
for itself and the differentiate between
listening to music and hearing music for
example music in a restaurant that is
hearing it their proof is the Hadith of
intentions where
Omar Omar relates that he
heard alai wasallam say
actions are but by intentions and every
man will have only what he intended so
whoever immigrated for Allah and his
messenger then his immigration was for
Allah and his messenger and whoever
immigrated to attain something of this
world or to marry a woman then his
immigration was for whatever reason he
immigrated reported by Al bukari and
Muslim so listening to music would be
Haram because music is Haram but hearing
it is allow also
certain things by themselves are Haram
but as a part of something else that
thing may be allowed for example eating
rare steak versus eating
blood eating rare steak is allowed
because the blood is part of the steak
but eating blood is Haram for toys with
music the toy is not meant for the music
so buying toys with music is
allowed also the Shar becomes less
strict for things that have that have
have become so common they are hard to
avoid this is a rule in sh Shar for
example the images on food packages
these days these days most of them
contain images of women without hijab
even pet food bags have pictures of
women without hijab on them it is
allowed for Grocers to have these in
their stores because if they don't have
them they wouldn't be selling anything
likewise music today has become so
common it is hard to avoid and most toys
these days contain
music The third question is what are the
rulings regarding watching cartoons and
movies people have let this become the
parents just to get rid of the kids even
at Islamic events we should limit this
for our children even if the cartoons or
the movies are all Halal too much TV
kills so many good habits for example
reading and the family being together
also too much is a waste of time and
many of them go against the basic
principles of Islam for example a white
man in the cloud is used to represent
God and animals that are nous might be
considered something very great it
reprograms how our children thinks and
it causes how our it reprograms how our
children thinks and it causes many
children to gain to gain
weight the next section deals with
sleeping Arrangements children should be
separated while sleeping at the age of
10 because Ahmed report reported thatai
wasallam said separate between them in
their places of sleep at
10: so the scholars say that two
children shouldn't share the same bed
they should have different beds even if
there are two girls if they can't have
their own beds then they must have their
own covers and if they can't have their
own covers then they must be fully
covered that is they must wear their
pajamas they can't wear shorts or
underwear only or anything that would
reveal most of their
bodies the next section deals with
clothing hijab is not comp obligatory
upon prepubescent girls unless her body
has matured in that case she should
dress
modestly buture means that she is fully
developed or she raises male attention
but she will not be sinful if she does
not wear hijab before puberty even
though she's fully developed because the
condition for hijab is puberty girls are
required to WR hijab when they reach
puberty because it was narrated
that wasam saw a girl without hijab and
he asked has this girl reach puberty
when he was told yes he commanded that
she put on the
hijab therefore puberty is a condition
for hijab however before puberty it is
recommended to train girls to be modest
in their dress and behavior and in their
dealings with the opposite
gender it is recommended to start
training girls to dress modestly at an
early age because Abu da reported
thatai wasam said teach your children to
pray when they are s years old and part
of learning how to pray is to know how
to wear the
hijab clo uh questions related to
clothing can small girls be dressed in
short clothing yes they can dress in
short clothing but pay but pay attention
to who they are in front of how short
the clo the dress is and also teach them
to dress modestly clothing with images
are also
allowed the next section deals with the
signs of
puberty women have more signs than
men some of them are
similar the signs of puberty for women
are wet dreams known as Al menstration
known as
Al pregnancy P this might be too late
and the growth of pubic here this is not
light here it must be thick or coarse
here and it must be a lot because some
children can have light here even in
that area this is not a sign for the
shaf and the Hanes for them it is not a
sign when it comes to worship but when
it comes to custody cases it can be used
at as a sign for the hanaba and the
Maliki and one narration from a shaf it
is a
sign there is no proof for this in the
Sunnah but in the incident of
B sadb mu suggested that whoever grows
pubic here should be considered an adult
andam
agreed Omar IB abdulaziz said this is
the Sunnah and it is a clear sign of
puberty but other Scholars disagree it
is not a clear sign for
them the fifth sign of puberty for women
is reaching the age of 15 without any
other signs showing first this is the
opinion of the majority which includes
the shaf the Han Abu yusu and Muhammad
IB Hassan the proof for these Scholars
is that I Omar said that he went to
volunteer for the war but he was re but
he was
14 alai wasallam rejected him but when
he came the next day year he was
15 wasallam accepted him a sh said this
happened to 18 companions
for Abu hanifah and the malakis the age
of puberty is 18 if there were no other
signs their proof for this is that Allah
says in Surah Ana verse 6 to protect the
wealth wealth of the orphans until they
reach maturity and IB Abbas said the age
of maturity is
18 so the final set of questions for
this
chapter the first question is until what
age can I shower with my daughter
Allah says in Surah anur verse 58 that
even children who have not yet reached
puberty should ask your permission
before entering your room at three times
which are considered times of privacy
for you and that is because they might
see your Allah also says in Surah an
verse 31 that women should not show
their Zena to non Maham men and to those
children who recognize what the private
parts Mean So based on these the
say that as long as the children
recognize what private parts are for you
are not allowed to show your to them so
in the case of showering you should not
shower with your daughter as long as she
begins to recognize what private parts
are for this teaches her modesty also
the age for this may be different
depending on the child it could be about
5 years old for some and some of the say
that when children are 3 to four years
old avoid showering with them and when
there are nine let them shower by
themselves the second question is my can
my young daughter touch the Quran
without
woo yes if she if they know how to
handle it well that is they don't put it
on the floor Etc shikh binas was asked a
similar question and he said that
children younger than the age of seven
should not handle the Quran un
supervised
the third question is can my daughter
combine M with in order to pray early
and get enough rest for school the next
day no she cannot if she is above
puberty she can sleep early and get up
later to pray on time then go back to
sleep but she cannot change the dean it
is better to teach her that the prayers
are important and that they must be done
on time and that they cannot be combined
combined because Allah said he has
appointed certain times for Salah for
children below puberty it is okay for
them to combine because they are not yet
accountable do young girls need to wear
hijab while praying no they don't have
to but they should be taught to wear
hijab especially from the age of seven
since at that age they're supposed to be
taught how to pray in part of learning
to pray is knowing how to
dress his underarm here is sign of
puberty no there is no proof for
this some other questions that were
covered but were not mentioned in the
binder um can I attend my friends or a
cousin's
delivery you are not supposed to be
among those seeing a woman's private
parts when she's delivering except for
midwives and the woman's husband so you
can attend the delivery but you can't
look at the private part um and the
second question is can I watch a
documentary on delivering babies with my
husband yes for education purposes only
it is like medical school but make sure
it is not porno
though this concludes the first review
session