Our Dialogue

Q. I read a Hadith in which the Prophet (peace be upon him) describes women as deficient in faith and mental power. It also mentions that women will make up the majority of the dwellers of hell. Could you please explain this Hadith and whether it means that no matter how hard a woman tries, she cannot attain the same standard of faith as men.


A. This Hadith is authentic, but it has often been quoted out of context. The effect has been that many Muslims came to consider women as inferior to men and to associate such a view with Islam. The world media has found in such a view a means to criticize Islam. The feminist trend jumped on the bandwagon, castigating Islam for its alleged unfairness to women. In the Muslim world, people who have little or scanty knowledge of Islam added fuel to the fire, saying that Islam is the root cause for the ill-treatment of women in the Muslim world. Nothing can be further from the truth. In all its legislation, Islam makes men and women equal. All Islamic duties apply equally to men and women, and they all receive the same reward for fulfilling their duties and for any good action they voluntarily do. The Qur’anic address is of two types: one to men and women alike, and the other to women only. There is nothing that requires a special address to men alone. There are a number of differences in Islamic legislation between men and women, but in all these, the advantage is always given to women. When we carefully examine any difference, even the ones that appear at first sight to give man an advantage, we find that the difference always work in the woman’s favour. This is only to be expected from a faith, which makes justice the central point in all its legislation. I will highlight certain points concerning this Hadith, so that the reader can be reassured.


When we consider the Hadith, we need to look also at the context in which it was said. The occasion was one of Eid, a joyous occasion when people feel happy. It is totally unlikely that the Prophet would mar such an occasion by telling half the community that they would be in hell and that they are deficient. That is totally contrary to his character. Therefore, we have to understand the context and the purpose of what the Prophet said. The Prophet went to address the women because he realised that they did not hear the sermon he gave after the Eid prayer. He told them: “Give generously for charity, because many of you could be in hell.” When they asked the reason, he said: “Because you grumble too much and you deny the goodness of your mates.”


The overall tone of the Hadith is light-hearted and educative. It gives a warning that many could find themselves in hell unless they act to avoid such a fate. This applies to all mankind. God says in the Qur’an: “However strongly you may desire it, most people will not believe.” (12: 103). In the case of women, the Prophet gave the reason as two characteristics that we often encounter with women: too many complaints and lack of appreciation of the good things done to them. Thus, the Prophet merely gave an admonition against these two qualities and pointed out the way to redress the balance and ensure a much better fate in the life to come. The way is to give to charity whatever one can.


The Prophet adds: “I have not seen any who are deficient in their reason and faith who can captivate the mind of a wise man better than you.” This is not a complaint or a form of chiding. It is said in a light-hearted manner, pointing out that a woman may be weaker than a man, yet she can easily control him if she applies her feminine powers to the task.


When they asked him about the deficiencies he mentioned, the Prophet said that the religious deficiency is that a woman does not offer her prayer when she is in the period, while the deficiency of her mental power is reflected in the fact that two women are required to give testimony in place of a man.


Yet these do not make women truly deficient, as a woman would not lose even an iota of her reward for prayer as a result of not praying during her period. Although she does not pray at that time, her reward for offering prayer on all her other days means that she has fulfilled what is required of her and God will reward her in the same way as a man who does not miss any prayer. Moreover, when she is a witness, she takes with her someone to remind her in case she forgets something of material importance. A man witness does not have that privilege.


To suggest that a woman cannot attain the same standard of faith as a man, no matter how hard she tries, is totally wrong. God says in the Qur’an: “The righteous women are devout, guarding the intimacy which God has ordained to be guarded.” (4: 34) This is a statement by God that women are righteous, devout and attend to their duties.


We need to take the Hadith in its context, realizing that it is an admonition made in a light-hearted manner to encourage women to be charitable in order to offset certain mistakes they frequently make. It is by no means a judgment of doom.

Q. Who of a woman’s relatives should look after her? If a woman has no one to support her, or if her relatives abandon her, how is she to survive? Is she entitled in this case to be supported by the Islamic state? Can she claim support from the state in raising her young children, if she has no one to support her?


A. According to Islamic law, a woman is not required to work in order to earn her living. She is entitled to be supported by her husband or family. A man is duty bound to look after his wife, ensuring that she has a decent standard of living, in accordance with his means and with what is reasonable. An unmarried woman or a widow is entitled to be supported by her immediate relatives, according to their degree of relation. The closer to her has more responsibility. Thus a woman’s father should support her if he has the means to do so. Her son is required to support her as a duty. If she has no husband, father or son to look after her, then her brothers or uncles should undertake this task. However, the latter should do this even though it is not required of them as a duty in the same sense as it is required of a husband, father, or son.


If a woman has no relative who can look after her, she is entitled to be supp-orted by the gover-nment in accor-dance with Islamic law. If she has young children to bring up, they also must be supported by the government. Having said this, I realise that governments in most Muslim countries may have a social security system in place, but such a system is often inadequate or cannot cope with the widespread level of poverty.


Yet if the governments in many Muslim countries would only operate the zakah system properly, it is bound to provide a good solution to the problem of poverty and look after the weaker elements in Muslim society. The sad thing is that they do not realise this, or if they realise it, they do not want to have anything to do with it.

Q. I would like to ask if it is permissible to change one’s name. I am thinking of such a change by which I drop my middle name, indicated here by the letter A, and by which I am known to all. The reason is that I have suffered from weakness and lack of stamina, and I think that my middle name has something to do with it. Since it will be very difficult to change all official records, if I were to change my name totally, I am thinking of only dropping my middle name, except in official documents, and using my first name.


A. To change one’s name, which may be unsuitable or may have negative associations, is certainly permissible. The Prophet changed the names of a number of his companions on their acceptance of Islam, for valid reasons. But you will not be changing your name; you will only be using your first name instead of the second. This is perfectly permissible.


However, I need to explain to you two things. The first is that a name does not cause the sort of problems you have mentioned. These are the results of some other factors, which a psychologist or behavior therapist may be able to identify. Such factors may have roots going back to your childhood, or your upbringing. This, however, requires long-term treatment. The other thing you need to look at is your self-esteem. This may be the root cause of your problem. If you have low self-esteem, you could have all the symptoms you have mentioned and many more. Again, this cannot be sorted out by name change. You will probably need help with that, which could be offered by a trusted, reliable, caring and broad-minded friend or relative, or by a professional person. The first may be preferable, as he would be eager to help, not one who expects a fee.

Q. My family is planning to visit Madinah in order to worship in the mosque of the Prophet (peace be upon him), but I am afraid the timing may be wrong for me as I may well be in my period. Could you please let me know whether I will be able to stay in the Prophet’s mosque and read the Qur’an during that time.


A. Most scholars agree that certain restrictions apply to any person when he or she is in the state of ceremonial impurity, or janabah, and to a woman who is in her period. This state occurs as a result of sexual intercourse, a wet dream or ejaculation accompanied by arousal. People who are in the state of janabah may not offer prayers, stay in a mosque or read the Qur’an until they have performed the grand ablution or ghusl. In addition, a woman who is in her period may not fast or have sexual intercourse with her husband. Some scholars disagree about some of these restrictions, but the majority view is what I have outlined. However, a person who is in this state may enter a mosque so as to cross from one side to another. He may not stay for any length of time other than what he needs to cross over. It is permissible for people in either condition to glorify God, extol His praises and say any supplication.The lady reader should persuade her family to time their visit to Madinah so as she would not be in her period to allow her to benefit by visiting the Prophet’s mosque and worshipping there. The reward of prayer offered in the Prophet’s mosque is 1,000 times as much as for prayer in other mosques, except for the Sacred Mosque in Makkah. Her father or husband should consider her situation and ensure that she is able to benefit by the visit alongside other members of her family.

Q. Could you please explain the correct way to do the sujood, or prostration, when reading the Qur’an.


A. There are 14 or 15 verses in the Qur’an that mention prostration as a good quality of believers. When we come across any of these verses, whether we are reading the Qur’an in prayer or not, we are strongly recommended to perform the prostration.


It is done in the same way as the prostration we normally do in every rak’ah in any prayer. However, if we are not in prayer and we are reading the Qur’an, this prostration should be done in the same way, saying first Allahu Akbar, which means, ‘God is supreme.’ When we finish the prostration we sit up and say the salam to finish in the same way as we finish any prayer. The prostration is sometimes done at the end of the verse in which the mention of prostration occurs, while at others it is at the end of the next verse. The exact point is marked in all copies of the Qur’an. If it is done in prayer, we add this prostration, then stand up to resume our recitation and complete the prayer normally. If we are reading the Qur’an at a time when prayer is discouraged, should we do the prostration? Scholars have different opinions, with some saying that we should and others maintain the opposite view. We may choose either opinion, as we feel is best.

Q. If one performs the istikharah and repeats it the following day, but sees nothing in his dream to indicate a choice, then a couple of days later something happens either in a dream or in reality clearly indicating a choice, should this be treated as a response to the istikharah?


A. It is not necessary that one sees anything in a dream to indicate a choice after performing the istikharah prayer. Nor is it recommended to repeat the istikharah.


When you perform this prayer, appealing to God for guidance, you should be certain that God will choose the best option for you. You entrust your problem to Him and He will help you. The help comes in making a certain choice easier for you. You should not push things into a certain direction; rather, you should let them happen, and whatever comes easy is God’s choice for you, which you should happily accept. I will give you an example of a case I know. A relative of mine wanted to buy a house in his home country. After agreeing the price with the vendor, he did the istikharah.


The following day, he gave instructions to his bank to transfer the money, but the transfer did not go through because of a mistake he did. He repeated the instructions, but this time a mistake by someone else meant that the bank could not transfer the funds. That was enough indication for him to realize that God chose for him not to buy that house, causing an impediment to the sale going smoothly. The man withdrew from the deal.

Q. Is the lunar calendar of Saudi Arabia adjusted every month after the actual sighting of the new moon, or is it prepared in advance on the basis of astronomical data? Is it possible that the moon sighting in Makkah can be made on the basis of a global lunar calendar?


A. The calendar is not adjusted every month. It is prepared in advance on the basis of astronomical data, which is highly accurate and reliable. In fact it is so reliable that we can know the actual beginning of every calendar month 100 or 200 years in advance. Thus, there is no problem with producing a lunar calendar, whether local or global. The physical sighting of the new moon every month is unnecessary for such a purpose. Moreover, the sighting of the moon with the naked eye could always be mistaken. In fact, mistakes in the sighting of the moon frequently occur, as happened this year. When such a mistake takes place, it usually corrects itself within a month or two. You need not worry about this.

Q. The pilgrims observed the Arafat day on Dec. 29, but in Pakistan, the authorities declared Dec. 31 to correspond to 9 Dul-Hijjah, which means that there were two days difference. Should people everywhere conform to the official Saudi date, or should they follow their own authorities? This is important if people want to observe some recommended practices, such as fasting on 9th of Dul-Hijjah.


A. Yes, it is very important to be clear about the dates. However, this is a very thorny question because it involves dealing with different authorities, some political and some religious, with other factors involved. Yet the solution is very easy, provided there is enough political will to sort it out. There should never be two days difference with any lunar date or occasion. One day difference is valid. It is due to differences in the moon cycle. However, the sighting of the moon is the mark determining when an occasion like the Eid is due. Yet we tend to give it much more importance. However, if we were to adopt a scientific method, which the Prophet recommended us to do, we would sort this problem once and for all. Until this takes place, people should follow the official announcements in their own countries with regard to Ramadan and Eid Al-Fitr. As for the Eid of Sacrifice, which is linked to the attendance at Arafat, I cannot see how a country celebrates this occasion on a day other than the one marked in Saudi Arabia. You find that Arab countries may differ with regard to starting Ramadan and Eid Al-Fitr, but they all follow Saudi Arabia on the Eid of Sacrifice, because of the pilgrimage. It cannot be otherwise.

Q. A friend offered Maghrib prayer and then went to the cinema to watch a film. When he came out, he prayed Isha without performing a fresh ablution. Is his prayer valid?


A. Yes, his prayer is valid assuming that he did not invalidate his ablution in the normal way. Watching a film in a cinema or on television does not invalidate ablution.