The migration to the West has increased, leading to the formation of Arab and Islamic communities within those Western societies, where there is no Islamic judicial system governed by Islamic Sharia. Some Muslim women find themselves separated from their husbands and are forced to resort to Positive laws.

But, what is the legitimacy of resorting to Positive laws, especially in divorce cases?

To clarify this challenging issue, we present the fatwa of Sheikh Muhammad Taqi Usmani ⁽¹⁾ on this matter, along with some other fatwas:

Firstly, the ruling on the dissolution of a Muslim woman’s marriage by a non-Muslim judge:

Sheikh Muhammad Taqi Usmani believes that the dissolution of the marriage contract in this case is not considered valid according to Islamic Sharia. This is derived from the ayah: “And never will Allah give the disbelievers over the believers a way [to overcome them].” (An-Nisa: 141) and “O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case?” (An-Nisa: 144). Imam Abu Bakr al-Jassas commented on this ayah: “The ayah implies a prohibition on seeking help from disbelievers, relying on them, resorting to them, and trusting them, indicating that a disbeliever does not deserve authority over a Muslim in any way.” ⁽²⁾ In the “al-Majmu' Sharh al-Muhadhab” book, it is mentioned that the judge cannot be a disbeliever, hypocrite, slave, or little. According to Ibn Qudamah, “A judge cannot be appointed unless he is a mature, sane, Muslim, free, and righteous.” ⁽³⁾

This means that the conditions of testimony—Islam, sanity, and maturity—are necessary to be appointed as a judge and for the validity of his ruling thereafter. Therefore, it is not permissible for a Muslim woman to resort to the courts of non-Muslims to dissolve her marriage. If she does so, the marriage is not considered dissolved in Islamic Sharia.

Secondly, ruling on the dissolution of marriage by Muslim centers:

Accordingly, is it permissible for Islamic centers in non-Muslim communities to act as Sharia judges in dissolving marriages for valid religious reasons? Sheikh Usmani answers that mainly the marriage contract is in the husband's hands. Therefore, it is not permissible for a woman to divorce herself or dissolve her marriage with her husband under normal circumstances. However, there are situations in which she may resort to a Sharia judge, who may then dissolve her marriage through his general authority. This is due to well-known reasons, with some differences among scholars. These reasons include the husband being missing, impotent, insane, doesn’t provide for his wife, or harms her in an unbearable way. According to the Hanafi, Shafi'i, and Hanbali schools of thought, dissolution can be done by a Sharia judge. 

As for the Maliki school of thought, they argue that the Muslim collective can act as a substitute for a Sharia judge in resolving disputes between Muslims in cases where there is no Sharia judge.

The scholar al-Disuqi states: “Know that the righteous Muslims act as a judge in such cases and in every matter where reaching a judge is difficult or because the judge is unrighteous.” This indicates that the Muslim collective acts as a judge, not only in non-Muslim countries where there is no Sharia judge but also in Muslim countries where there is a Muslim judge who is not righteous.

As for the opinion of the European Council for Fatwa and Research, it states on its official page regarding divorce by a non-Muslim judge: “Originally Muslim should resort to a Muslim Judge or any acting Muslim judge. But there is no Muslim judge in the non-Muslim countries.  Consequently whoever inters into marriage contract according to the laws of these countries should carry out the divorce judged by a non-Muslim judge as entering into marriage contract according to non-Muslim laws means implicitly accepting the results one of which is that divorce can only be carried out by judge.  According to the majority, this can be considered general authorization, even if it is not explicitly expressed.  The jurisprudential sentences judged by non-Muslim judge should be carried out for the sake of public interest and to avoid chaos and disorder.”

We conclude with another fatwa on this matter by Sheikh Yusuf al-Qaradawi, in response to a question about a woman living in England who wants a divorce, on the program “al-Shariʿa wa-l-Ḥayah” (The Sharia and Life) on the Al-Jazeera channel: “She resorts to arbitration by two arbitrators from each her and her husband’s people or to an Islamic center or Islamic community, and their ruling is binding, and if not, the judgment of a non-Muslim judge is executed; otherwise, we have left women to be judged by men, oppressing them with no hope or solution.”

Thirdly, conditions for Muslims acting as judges in non-Muslim countries:

According to the Maliki school of thought and those contemporary scholars who concur, Sheikh Usmani believes that Islamic centers in non-Muslim countries should act as a collective to perform this duty. However, they must adhere to all necessary conditions for their judgments to be accepted from a Sharia perspective. Based on what the Maliki jurists have mentioned, these conditions can be summarized as follows:  Top of Form

• Number of Muslims: Scholars of the Maliki school have varied on the minimum number of individuals constituting the group acting as a judge. Some have argued that the minimum number of members of the group should be three men. Sheikh Muhammad 'Ilish stated, “The term 'group' implies that one person is not sufficient, and likewise two.” ⁽⁵⁾ Others have mentioned that the minimum number of the group could be two. Al-Dardir in the “Al Sharh Al Kabeer” book stated, “By the Muslim community, he meant two righteous individuals or more.” It is preferable that the number of the group does not fall below three to avoid variations in opinions, and because when righteousness is lacking, the number should be increased, even if some argue for the sufficiency of one or two individuals.
• The Muslim Community Characteristics: As for the qualifications of the members of the Muslim collective, the Maliki jurists have only mentioned righteousness as a requirement. They have not stipulated that the group must always consist of scholars. However, it is reasonable to assume that this group must have knowledge of the Sharia rulings related to the case they are handling. For example, if the group is ruling in marriage, they must be knowledgeable about the Sharia reasons for divorce, proving methods, and related matters. Therefore, it is highly appropriate for this group to consist of Sharia scholars. If the required number of scholars is not available, at least one member should be a scholar, and all members should learn the necessary Sharia rulings under the supervision of trustworthy scholars, or they should not issue judgments without consulting jurists.
• Action in Case of Disagreement: If the group consists of three men, is it permissible for its judgment to be issued by majority rule? Maliki jurists did not address this issue, but it appears from their statements that the judgment of the Muslim collective is only valid with the agreement of its members. Al-Baji stated, “If the group agreed on a ruling and decreed it, then it is valid,” and ibn Kinanah in “Al-Majmu'ah” also said it. This is because “if they agree on a judgment issued by two men or more, they are not obliged to follow one man's judgment over another.” ⁽⁶⁾

• Authority of the Muslim Collective in dissolving marriage: In light of the above, the correct conclusion for non-Muslim women seeking dissolution of their marriage in a non-Muslim country is to resort to a group appointed for this purpose by scholars and Islamic centers in that country. This group should undertake all necessary Sharia procedures in this regard. After taking the necessary steps to ensure that there is a legitimate reason justifying this dissolution, it is permissible for them to dissolve it, for the woman to be granted a divorce on behalf of her husband, or for the death of the husband to be adjudged in case of his disappearance, as explained in the books of Fiqh. Their judgment is considered valid from a Sharia perspective. After the annulment of her marriage by the Muslim collective, it is permissible for the woman to marry another man after the passing of her Iddah (the period of waiting) and after the dissolution becomes valid legally. It is also permissible for her to bring her case to the courts of that country to obtain a divorce or dissolution. This is not because this legal procedure is considered valid in Sharia, but rather to avoid problems that may arise if her legal right to dissolve her marriage is not recognized. And Allah knows best.

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(1) He is Muhammad bin Taqi bin Muhammad Shafi'i bin Muhammad Yasin Ali, one of the scholars of Sunni Islam. He was born in 1943 in the village of Deoband in the Saharanpur district of India, in a household known for knowledge. His father, Sheikh Mufti Muhammad Shafi', taught and issued fatwas there for 12 years. He attended Darul Uloom, the school established by his father, where he received education in Persian and Urdu.

(2) “Ahkam al-Quran” by al-Jassas, (2/291), Lahore edition.

(3) “Al-Mughni” by Ibn Qudama.

(4) Footnote by Al-Dasuqi of the “Al-Sharh Al-Kabeer” book, (2/519), under the chapter on maintenance.

(5) “Minh al-Jalil” by Sheikh 'Ilish, (2/385).

(6) “Al-Muntaqa” by al-Baji, (5/227).

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The materialistic lifestyle, consumerism, and fashion trends may drive Muslim women to imitate every odd thing in the world of cosmetics and beauty without a religious guideline or commitment to the Quran and the Sunnah.

The next lines highlight 5 things that provide every Muslim woman with tips that meet her needs as a female, preserve her modesty, ensure marital happiness with her husband, and enhance her beauty.

Firstly, a woman should only display her beauty for her husband, not in front of strangers and non-mahrams (family members), as happens in some societies. Allah the Almighty says, “And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salat (Iqamatas-Salat), and give Zakat and obey Allah and His Messenger.” (Al-Ahzab: 33)

Ibn Baz says, “It is obligatory upon women to fear Allah and to be cautious of what Allah has prohibited, such as displaying adornments to non-mahrams, which Allah has prohibited. Because it is purer for the hearts, safer for the society from temptations, and prevents from indecency.”

Secondly, women must adorn for their husbands. Aisha (may Allah be pleased with her) narrated: “The Apostle of Allah (ﷺ) entered upon me and saw two silver rings in my hand. He asked, 'What is this, Aishah? ' I said, 'I have made two ornaments myself for you, Messenger of Allah (ﷺ). '” (Sunan Abi Dawud).

Asma bint Yazid said: “Certainly, I beautified Aisha for the Messenger of Allah (ﷺ). I then came to him and called him to see her. He approached and sat at her side. A large mug of milk was brought to him which he drank from and passed the same to her. She lowered her head and displayed modesty.” (Narrated by Ahmad)

The meaning of “beautified” here is that she adorned her for him to look at her. It was the custom among the Arabs to prepare the bride before her husband enters upon her so that she appears in her best adornment, to make her desirable to him.

Thirdly, acting upon the famous advice of one of the eloquent Arab women, Umamah Bint Al-Harith to her daughter, before her marriage: “My dear daughter, take from me ten qualities, and they will be for you an asset and a reminder:

Accompany him in contentment and be amicable with him by hearing and obeying. Safeguard where his eyes land and safeguard what his nose smells, so that his eyes never see anything ugly from you and his nose never smells any repugnant odor. Kohl is the best make-up, and water (i.e., good hygiene) is the best perfume.”

This advice aligns with what Abdullah bin Ja'far advised his daughter, saying, “Adorn yourself with kohl, for it is the best adornment, and the finest scent is that of water.” Similarly, Abu Al-Aswad advised his daughter, “Adorn yourself, and the best adornment is kohl, and you should use perfume, and the best of perfumes is that of Wudu’.”

Fourthly, preserve cleanliness and adornment. Abu Al-Faraj ibn Al-Jawzi, in his book “Ahkam An-Nisaa,” says: “A woman, upon safeguarding her morals and refining her beauty, earns favor with her husband by preserving her adornment and cleanliness. She should adorn herself with various types of jewelry, different garments, and methods of beautification that are pleasing to the man. She should be extremely cautious that nothing displeasing, such as dirt, unpleasant odors, or unacceptable changes, catches the man's eye.”

Fifthly, be cautious of routine and seek renewal, adorning herself with what is beneficial and useful. Sheikh Ibn Baz said: “It is legislated for a woman to adorn herself for her husband with what Allah has legislated and permitted. She should adorn herself with good clothing in his presence and maintain cleanliness with soap and the like. Soap is something that beautifies and cleanses her and removes dirt from her. If there are permissible cosmetics in which there is nothing forbidden, impure, harmful to the face, or causing severe consequences, then there is no harm. We take from the West and the East what benefits us and leave what harms us. If something comes from the West or the East that benefits us, we take it and benefit from it, just as we take from them weapons, airplanes, cars, ships, and so on. We take from them medicines and non-medicines, and from the aspects of adornment that benefit us, without imitating those enemies of Allah. Rather, we take what is beneficial and leave what is harmful. Adornment is required of women for their husbands—not in mingling with stranger men, but for her home and her husband. And Allah is the One sought for help.”

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(1) Majmu' al-Fatwa of Sheikh ibn Baz (21/ 222). 

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This was revealed by “Al-Mujtama” in its third issue on 31-3-1970.

A statement by Islamabad to Pakistan Press International dated March 6, 1970.

In order to continue its aggressive war against the Arabs in Palestine, the Zionist state relies heavily on American Jews, whose wealth is estimated at about $500.000 million, according to available statistics here. The Rothschild family alone owns $300.000 million, equivalent to 55% of the profits of four major American oil companies: 65% of the fur industry, 40% of the steel industry, and 50% of the nightclubs. Not to mention the field of film production, where the Jews are the dominants.

Jews: A Bigoted, Bad-Mannered Race

The American magazine “The Saturday Evening Post” recently published an article titled “Jews: A Bigoted, Bad-Mannered Race.” In it, they point out, with facts and figures, that although Jews make up only 3% of the American population, they control all cultural, commercial, and vital activities in the United States.

The magazine writes, referring to this, “The United States is not the land of Canaan, as the American citizen does not feel free or secured, as Jews interfere in the internal affairs of the United States.”

Senate Committee

In 1963, a committee affiliated with the U.S. Senate conducted a thorough investigation into the activities of “foreign elements,” on top of which were Zionist organizations. The committee concluded that the executive apparatus of the World Zionist Organization engages in activities that leave an impact on the minds and actions of Americans, seeking to turn them into tools to ensure Zionist presence.

The committee noted that the immense funds donated by Zionist organizations in the United States are spent to achieve the following main objectives:

• Controlling the press, radio and television stations, and film companies.
• Infiltrating Christian religious circles, scientific circles, and publishing houses through lectures while exploiting and establishing relationships with various other organizations, thereby ensuring support from world leaders and global public opinion.
• Concerning the press, Zionist organizations seek to establish close relationships, to the extent that they have managed to promote some editors who pledge loyalty to Zionism and grant them top positions in all American newspapers.
• They influence editors and commentators to write in favor of “Israel” and serve the Zionist presence.

Zionist organizations exploit their influence in the media to prevent the publication of anything harmful to Zionism and its activities. Additionally, they publish newspapers and magazines with the sole purpose of supporting the Zionist presence and promoting it.

Prominent examples include the most audacious newspaper, “The New York Times,” along with “Look” magazine.

Thus, Zionist Jews own the equivalent of half of the printing and publishing houses in America.

American Media Outlets

Zionist organizations always seek to control media outlets, appointing officials in television and radio to broadcast programs and produce films all revolving around “Israel.”

Additionally, Zionism butters up the prominent Christian figures in Christian denominations and major religious associations, organizing regular courses to introduce Christian clergy to the Zionist entity.

Zionism’s Support for the U.S. Middle East Studies Association

Zionist organizations stand in support of the American Association for Middle East Studies, directing its research and studies to ensure their interests. These organizations host events in institutes and colleges and impose censorship over university printing presses to prevent the publication of anything threatening to the Zionist entity. They also publish supportive articles for “Israel” on several occasions, and Zionist groups intervene in the preparation of educational flyers intended for distribution to faculty members in elementary and high schools in America.

Supporting Publishing Houses

Moreover, these organizations support publishing houses and urge them to issue and distribute publications that support “Israel.” They utilize Jewish speakers to deliver lectures praising Israel, and these sycophants spare no effort in strengthening the Zionist relationship with other American organizations with connections abroad. They also seek to enhance their relationship with African Americans by manipulating their emotions.

Tours in Occupied Territories

Zionist groups organize continuous tours for American opinion leaders, both individually and collectively, to visit occupied Palestine. They also arrange educational trips for U.S. university students.

But how do these Zionist organizations collect donations for “Israel”?

In the United States, there is a specific organization for collecting donations with various branches, as mentioned by the “Saturday Evening Post”:

This organization does not collect donations in the usual manner but resorts to meetings and employs methods only used by Jews. During events and meetings, beautiful Jewish girls fake tears to garner sympathy from others. Suddenly, a designated Jew steps forward to donate one hundred thousand dollars, sparking a fierce competition among attendees to donate. Some beautiful girls stand near the speakers, lavishly praising the donors, mentioning their names and social status over the microphone. If they notice anyone hesitating, a Jew shouts loudly, urging them to hurry and donate to immortalize their name in the eternal registry!

Movies are also used to raise funds, as every Jewish millionaire is required to bring a friend or more to the event, with champagne and other liquors extravagantly poured before dinner.

The most beautiful Jewish and non-Jewish girls are invited to entertain and amuse the attendees. Not to mention that famous Jewish actors, musicians, and singers participate in these events.

Amidst the festivities, a great writer delivers a resonant speech to captivate the audience’s sympathy, followed by another film depicting the mass massacres and torture endured by Jews in Nazi camps.

All this is done to justify the current triumphs achieved by “Israel!”

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A recent study conducted by researchers at Stanford University School of Medicine has revealed potential benefits of the ketogenic diet in alleviating symptoms of serious mental illnesses such as schizophrenia and bipolar disorder.

The study:

• Included 23 patients with schizophrenia or bipolar disorder.
• Participants were instructed to follow a diet consisting of 10% carbohydrates, 30% protein, and 60% fat.
• After 4 months, 79% of participants showed significant improvement in psychiatric symptoms.

Fixing metabolic issues:

• Researchers believe that the diet may improve psychiatric symptoms by correcting metabolic issues associated with medications used to treat mental illnesses.

Notes:

• The study needs further research to determine the long-term effects of the diet on patients with schizophrenia and bipolar disorder.
• Researchers emphasize that starting the keto diet should be under medical supervision.

Ketogenic Diet:

• The ketogenic diet relies on high fat and low carbohydrate intake.
• The body burns fat for energy instead of glucose, resulting in “ketones.”
• The diet may cause some side effects, such as headaches, fatigue, and constipation.

Conclusion:

• The ketogenic diet is considered a promising option for treating mental illnesses, but it is not suitable for everyone and requires careful medical monitoring.

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The Islamic Center in Japan, in collaboration with Tokyo Mosque, organized a Palestinian Day last Saturday in support of Gaza, with wide participation aimed at raising awareness among the Japanese people about the Palestinian cause and the genocide committed by the occupation army in Gaza. During the event, donations for Palestine were collected, exceeding 1.6 million Japanese yen.

Yusri Al-Hamzawi, Director of Outreach and Education at the Islamic Center in Japan, stated that the Palestinian event was the third of its kind, continuing to support the Palestinian people. It was held at the Tokyo Mosque with broad participation from individuals, Islamic organizations, and Japanese visitors.

He announced that the total amount collected from donations and fees for using the venue and participating in the bazaar was approximately 1.6 million Japanese yen. Not to mention the donations sent through bank accounts, which will also be announced. Furthermore, the Turkish community raised 120,000 yen, and all donations will be handed over to the management of Tokyo Mosque to be sent to the campaign led by the Turkish Religious Affairs Authority to assist those affected in Gaza.

During the event, Dr. Reem Ahmed delivered a lecture about Palestine and the situation in Gaza, which received widespread interaction from the audience. Both the Qatari and Yemeni ambassadors were also in attendance.

Al-Hamzawi explained that the Palestinian Day included a bazaar that showcased a variety of products, including sweets, clothes, handicrafts, perfumes, and henna, along with presentations to introduce the Palestinian cause and its history.

He mentioned that there was a photo exhibition and a video presentation provided by a team from the Egyptian community, who announced their intention to donate a portion of their sales to support Gaza.

Moreover, the Muslim community at the Islamic Center in Tsukuba donated 165,000 Japanese yen to Gaza, while the Indonesian community contributed all their sales proceeds from the exhibition to Palestine.

Additionally, both the Islamic Center and the Egyptian community in Shim-Misato, which participated with two food tables, donated all their earnings to Palestine. The Syrian and Sudanese communities also contributed 20% of their exhibition earnings to Palestine.

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The translation movement and cultural renaissance flourished during the Abbasid Caliphate, specifically during the reign of Caliph Harun al-Rashid and his sons al-Ma'mun and al-Mu'tasim, starting from the second half of the 2nd century AH.

One of the signs of this renaissance was the establishment of the "House of Wisdom" during the reign of Caliph al-Ma'mun. It served as a major scientific and technological university in the world at that time, focusing on astronomy, mathematics, engineering, medicine, translation, philosophy, and other fields.

However, what distinguished this period was the emphasis on prodigies and scientific talents. The first scientific institution that characterized the era of the Caliphate was the family of Musa ibn Shakir, according to Al Jazeera website, with Musa and his sons Muhammad, al-Hasan, and Ahmad as inventors.

The following paragraphs highlight the journey of this family in several points:

1- Musa ibn Shakir was renowned for his interest in astronomy, star positions, and their movements throughout the seasons. Caliph al-Ma'mun (218 AH / 833 CE) appointed him as an astronomer in his court, meaning a scholar of astronomy and its affairs.

2- Musa built a large observatory on the bridge of Baghdad, aided by his three sons: Muhammad, al-Hasan, and Ahmad. They recorded observations that surpassed, in some aspects, the accuracy achieved by Greek astronomers and mathematicians.

3- After the death of Musa, Caliph al-Ma'mun entrusted his three brilliant sons to the governor of Baghdad, Ishaq ibn Ibrahim al-Mus'abi, and charged him with taking great care of them and providing assistance when needed. He occasionally checked on their well-being.

4- The three brothers continued their brilliance in the fields of mathematics, engineering, and astronomy, forming the most famous and oldest scientific research team in the history of Islamic civilization in the first half of the 2nd century AH / 9th century CE.

5- Each of them specialized in a scientific field: Muhammad focused on mathematics, astronomy, and meteorology, while Ahmad delved into mechanics, and al-Hasan excelled in engineering.

6- They contributed great inventions to humanity, including an environmentally friendly water jug controlled by a mechanism before the invention of the faucet. They also invented the "automatic hook" for retrieving objects sunk in the depths of rivers and seas, as well as the automatic-playing flute powered by water movement.

7- Their book "Al-Hiyal" or mechanics is one of the most famous books they authored as a result of their unified scientific team.

8- They also wrote the book "Knowledge of the Measurement of Simple and Spherical Figures," a valuable book relied upon by many Muslim mathematicians and others.

9- They established a translation department within their home, similar to the translation department established by al-Ma'mun in the House of Wisdom in Baghdad, where they translated a vast number of books in the fields of astronomy, mathematics, and medicine.

10- The eldest brother, Muhammad ibn Musa ibn Shakir, passed away at the age of seventy in the year 259 AH / 872 CE, and his two other brothers passed away in the late 3rd century AH / 9th century CE.

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In an era where concepts have become mixed, and the types of temptations have multiplied until they have become a characteristic of the age, with the development of its means of communication invading people's private homes, this virtue becomes a modern necessity above being a religious necessity. It is one of the morals that should be a characteristic of the Muslim in all situations.

Chastity, lexically: refraining from what is not permissible and embellishing, and modesty: seeking chastity.¹

Contextually: it is a moderation of sexual desire between the vulgarity, which is the excess of this power, and the lethargy, which is its neglect. The chaste one is the one who engages in matters according to Sharia and morality.²

Firstly: Chastity in the Quran and Sunnah:

The Quran gives great importance to the issue of chastity, considering it as a fundamental trait of the noble, chaste society. Allah Almighty says: ‘And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments¹ except what normally appears.’ (Quran 24:31), and He says: ‘And let them [believing women] be modest’ (Quran 24:33), and He says: ‘As for elderly women past the age of marriage, there is no blame on them if they take off their ˹outer˺ garments, without revealing their adornments. But it is better for them if they avoid this ˹altogether˺. And Allah is All-Hearing, All-Knowing.’ (Quran 24:60), and He says: ‘˹[Charity is] for the needy who are too engaged in the cause of Allah to move about in the land [for work]. Those unfamiliar with their situation will think they are not in need ˹of charity˺ because they do not beg. You can recognize them by their appearance. They do not beg people persistently. Whatever you give in charity is certainly well known to Allah.’ (Quran 2:273).

As the Quran was concerned with the issue of chastity in many places, the honourable Sunnah also addressed chastity. It was mentioned in several places. Abu Hurairah narrated that The Messenger of Allah, peace and blessings be upon him, said, "There are three who are promised the help of Allah: The Mukatab³ who wants to buy his freedom, the one who gets married seeking to keep himself chaste, and the Mujahid who fights in the cause of Allah." (Tirmidhi).

Abu Sa'id al-Khudri reported: Some of the Ansar asked the Messenger of Allah, peace and blessings be upon him, and he gave to them. Then they asked him again, and he gave to them until he ran out. Then he said, "Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience". (Bukhari).

Secondly: The Importance of Chastity for the Individual and Society:

• A chaste society is a society free from committing obscenities and major sins, and it is protected by chastity and modesty as a blessing from God.
• Chastity protects its holder from the heat on the Day of Judgment, as mentioned in the Hadith of the Prophet Muhammad (peace be upon him): "Seven (people) whom Allah will shade in His Shade on the Day when there is no shade except His Shade..." and among them is " a man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer and) says: 'I fear Allah'" (Bukhari).
• Chastity saves its holder from falling into calamity and distress, as narrated in the Hadith of the rock where one of the three men sought refuge in his chastity in the last moments before committing adultery and said: "O Allah, if You know that I did that out of fear of You, then relieve us of our distress." So, Allah relieved them, and they were able to leave (Bukhari).
• One of the blessings of chastity for the individual is Allah's assistance in their marriage if they seek chastity for themselves.
• Protecting society from the consequences of committing obscenities is another benefit of chastity.

Thirdly: Categories of Chastity:

 It is divided into two types:

 1- Chastity regarding prohibitions, such as refraining from looking at what is forbidden, backbiting, gossiping, and consuming people's wealth unlawfully.

 2- Chastity regarding permissible matters, such as refraining from asking unnecessarily and the elderly maintaining modesty in not loosening their hijab.

Fourthly: Conditions of Chastity:

 Chastity has conditions for its holder to enter its blessings and rewards, as mentioned by Al-Asfahani in his book "Adh-Dhari'ah"⁴:

 1- The abstinent should not abstain in order to obtain something greater by it.

 2- The abstinent should not have abandoned something because he is unable to do it or it does not agree with his desires; such as someone refraining from looking due to weakness in their eyesight.

 3- The abstinent should not be abstaining out of fear of being caught, like someone refraining from reaching out because there are people who know him in that place.

Fifthly: Types of Chastity:

1- Abstaining from asking people for anything and leaving their affairs to them. Thawban reported that the Messenger of Allah (peace be upon him) said: "Whoever guarantees me (the chastity of) what is between his legs (i.e., his private parts), and what is between his jaws (i.e., his tongue), I guarantee him Paradise." (Reported by Abu Dawood, authenticated by its chain of narrators).

2- Abstaining from consuming prohibited food and drink and seeking lawful sources for them.

3- Abstaining from discussing people's private matters and engaging in idle talk.

4- Abstaining from looking at prohibited things and always lowering one's gaze.

5- Refraining from extending one's hand to what belongs to others.

6- Chastity of hearing by avoiding listening to forbidden songs and music.

7- Maintaining bodily chastity by covering one's private parts.

Sixthly: Specific Means to Maintain Chastity:

Man alone cannot maintain chastity unless he seeks help from Allah, remembers His assistance, and exercises self-discipline. There are specific means prescribed by Sharia to prevent approaching prohibited acts to avoid falling into them, including:

• Renewing faith in Allah and following His commands.
• Observing piety both in secret and openly.
• Supplication, for one is weak on his own but strong with Allah.
• Instilling values of chastity and self-discipline in children from a young age, making self-discipline a habit for them.
• Marriage for those capable, as the Prophet Muhammad (peace be upon him) said: "O young people, whoever among you is able to marry, should marry, for marriage helps him lower his gaze and guard his modesty. And whoever is not able to marry, should fast, as fasting diminishes his sexual desire." (Reported by Bukhari).
• Avoiding seclusion with non-mahram individuals as it is a breeding ground for temptation.
• Separating children in their beds, as instructed by the Prophet Muhammad (peace be upon him) who said: "Command your children to pray when they are seven years old, and beat them for (neglecting) it when they are ten years old, and separate them in their beds." (Reported by Abu Dawood and Ahmad).

Seventhly: Examples of the Prophet's Chastity:

 The Prophet Muhammad (peace be upon him) was the epitome of chastity among people on earth, reaching the highest standards of noble character, as described by the Lord of Majesty, saying: "And indeed, you are of a great moral character." (Quran, Surah Al-Qalam, 68:4). When Aisha, the Mother of the Believers, described him, she said: "His character was the Quran." (Authenticated by Al-Albani). Therefore, emulating him was an obligation for every Muslim. Abu Huraira reported that the Prophet (peace be upon him) said: " Al-Hasan bin 'Ali took a date from the dates given in charity and put it in his mouth. The Prophet said, 'Expel it from your mouth. Don't you know that we do not eat the Sadaqa (charitable gifts)?'" (Reported by Bukhari). He also reported from the Prophet (peace be upon him) that he said: "Sometimes I turn in bed because of hunger, and I find the dates placed for me by my bed.  I then take it up to eat it, but then I throw it away fearing that it may be a Sadaqa " (Reported by Bukhari).

Eighthly: Lessons from the Chastity of Prophet Joseph:

 The Prophet Joseph (peace be upon him) set the ultimate example in chastity. Despite being a young man surrounded by all the temptations, he did not succumb to any of them. Not for a moment did weakness enter his heart, nor did he consider approaching the fire that might appear as light at its beginning. He was young, strong, away from his homeland, distant from his family and acquaintances, and susceptible to blame. He found himself in the hands of a beautiful woman who passionately desired him, and he might not resist her advances or refuse her requests out of fear of her influence and status, as she was the one making advances, not him.

The doors were closed, and the situation was ripe for him. There was no fear of a watcher, and intense pressures and temptations were pushing him to succumb to a woman who was determined to seduce him. She boldly confessed to her peers among the women, saying: “I did try to seduce him but he ˹firmly˺ refused. And if he does not do what I order him to, he will certainly be imprisoned and ˹fully˺ disgraced.” (Quran, Surah Yusuf, 12:32).

Yet Joseph remained steadfast, never entertaining the idea of approaching her or succumbing to her seduction. Instead, he invoked his Lord, saying: “My Lord! I would rather be in jail than do what they invite me to. And if You do not turn their cunning away from me, I might yield to them and fall into ignorance.” (Quran, Surah Yusuf, 12:33).

Joseph, the truthful, proved that chastity is not impossible, no matter the circumstances faced by a young Muslim man or the temptations surrounding him. He must close all those doors as a barrier to prevent any approach to sin and turn away from doubts propagated through various media, TV series, and movies that promote immorality, encourage lewdness, and distract the youth of the nation from addressing and overcoming its challenges. It is time to embody the noble virtues of character, especially in these blessed days and nights, before they depart, leaving us with regret and sorrow. So, strive, O every Joseph, in this era.⁵

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(1) Lisan al-Arab by Ibn Manzur (8/253).

(2) Al-Ta'rifat by Al-Jurjani, p. 151.

(3) Mukatab: the slave who has made a contract of manumission.

(4) Al-Dhurriyya ila Makarim al-Shari'ah, p. 319.

(5) The reference for this article is the Encyclopedia of Ethics, Vol. 9, under the topic "Cultivating Chastity."

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The month of Sha'ban has been named so due to the branching of goodness in it, where it is important to engage in various virtuous deeds. Allah, in His generosity, has honored us with this month preceding Ramadan, giving us the opportunity to prepare and increase our righteous actions to strengthen our connection with Him. Engaging in these acts of worship during Sha'ban is a means to benefit spiritually and make the most of this virtuous month.

 What are the most important worship practices that we should do during Sha'ban, and why?

1. Fasting:

In the authentic hadith narrated by Aisha (may Allah be pleased with her), “The Messenger of Allah (ﷺ) used to fast to such an extent that we thought that he would never break his fast, and he would go without fasting to such an extent that we thought he would never fast. I never saw the Messenger of Allah (ﷺ) fast a complete month except in Ramadan, and I never saw his fast more in any month than in Sha'ban.” This indicates that the Prophet (ﷺ) fasted in Sha'ban more than any other month.

The Prophet (ﷺ) explained the wisdom behind his increased fasting in Sha'ban in a hadith narrated by Abu Dawud and An-Nasa'i that Usamah bin Zaid asked, “O Messenger of Allah, I do not see you fasting any month as much as Shaban.” The Prophet said, “That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the worlds, and I like that my deeds be taken up when I am fasting.”

The wisdom behind fasting in Sha'ban lies in dedicating oneself to obedience to Allah during a time when the records of deeds are elevated to Him. Additionally, fasting in Sha'ban serves as preparation and training for Ramadan, so Muslims don’t encounter difficulty or hardship when fasting in Ramadan.

Ibn Rajab al-Hanbali remarked that fasting in Sha'ban is like training for fasting in Ramadan, preventing Muslims from facing challenges and burdens during Ramadan. Instead, they become accustomed to fasting, finding joy and sweetness in it. Approaching Ramadan after fasting in Sha'ban grants ease and energy, much like someone who performs voluntary prayers (Nafl) before the obligatory ones (Fard). This awakens the heart and adds a sense of delight to performing the Fard.

It can be likened to planting and irrigating crops in preparation for a fruitful harvest. This is why Abu Bakr al-Balkhi described Rajab as the month of planting, Sha'ban as the month of irrigating the crops, and Ramadan as the month of harvest.

2. Quran Recitation:

In “Fath al-Bari,” a commentary book on Sahih al-Bukhari, Anas ibn Malik (may Allah be pleased with him) said that when the month of Sha'ban began, Muslims would devote themselves to reading the Quran. Habib ibn Abi Thabit used to say when Sha'ban starts: This is the month for recitation. Amr ibn Qais al-Mula'i, upon the arrival of Sha'ban, would close his shop and dedicate himself to reading the Quran.

The wisdom behind reciting the Quran in Sha'ban is that Muslims commit themselves to reading the Quran before Ramadan, the month in which the Quran was revealed. If a Muslim regularly recites the Quran in Sha'ban, it makes it easier to increase their recitation during Ramadan.

Moreover, frequent recitation of the Quran in Sha'ban contributes to the revision of the Quran’s memorization, making it easier to recite in prayers during Ramadan.

3. Supplication (Du’a):

Imam Ahmad, in his Musnad, and others narrated that Anas ibn Malik (may Allah be pleased with him) reported that the Prophet Muhammad (ﷺ) said, “O God, bless us in Rajab and Sha'ban and bring us to Ramadan.”

The companions of the Prophet (ﷺ) used to increase their du’a in Sha'ban. One of their common du'as was, “O Allah! preserve me for Ramadan, safeguard Ramadan for me, and accept it from me.”

Imam al-Shafi'i emphasized in his book “Al-Umm” (1/264) that du’a is very recommended in Sha'ban.

The wisdom behind the abundant du’a in Sha'ban lies in the Muslim's need to reach Ramadan and obtain its rewards. Therefore, they increase their du’a, asking Allah to grant them the opportunity to reach Ramadan. Additionally, the abundance of du’a keeps the Muslim engaged in it, fostering a habit that continues into Ramadan, a month known for the acceptance of du’a.

4. Purifying the Heart from Polytheism and Enmity:

This is one of the greatest acts of worship that prepares the Muslim's heart to do righteous deeds. Allah, the Most High, promises forgiveness of sins to those who engage in this act. In a hadith reported by Ibn Majah, Abu Musa al-Ash‘ari narrated that the Prophet Muhammad (ﷺ) said: “God most high looks down on the middle night of Sha'ban and forgives all His creatures, except a polytheist or one who is hostile.”

The wisdom behind purifying the heart from polytheism and enmity lies in promoting inner peace and fostering a good relationship with Allah. Polytheism and enmity are obstacles to righteous deeds, hindering them from elevating to Allah. Therefore, every Muslim should strive to improve their connection with Allah by avoiding polytheism and hypocrisy. Similarly, they should enhance their relationships with others by promoting harmony and avoiding disputes and desertion. This leads to fostering love among people, enabling them to cooperate in worship and righteous actions.

5. Setting Intentions for Worship in Ramadan:

Intentions mark the beginning and foundation of any action. In the agreed-upon hadith by Al-Bukhari and Muslim, Umar ibn Al-Khattab (may Allah be pleased with him) narrated that the Prophet Muhammad (ﷺ) said: “Deeds are to be judged only by intentions, and a man will have only what he intended. When one’s emigration is to God and His Messenger, his emigration is to God and His Messenger; but when his emigration is to a worldly end at which he aims, or to a woman whom he marries, his emigration is to that to which he emigrated.”

Preparing one's intentions in Sha'ban for righteous actions in Ramadan is a way to train the soul to seek Allah's pleasure. It ensures a positive and productive start to Ramadan, enabling a person to work with determination, undistracted, and focused on their goals.

The wisdom behind preparing intentions is the earnest desire to attain reward and blessings by dedicating one's actions sincerely to Allah. Diversifying intentions allows a single action to obtain multiple intentions, all serving as a way toward rewards and blessings.

Preparing intentions and planning for deeds before Ramadan guarantees one’s reward, even if the person becomes occupied or dies before the arrival of Ramadan. In a hadith agreed-upon by Al-Bukhari and Muslim, Abu Huraira (may Allah be pleased with him) reported that the Prophet Muhammad (ﷺ) said: “Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed.”

Let's celebrate the arrival of these blessed days, prepare our hearts for obedience, improve our relationships with those around us, and increase our fasting, prayers, and Quran recitation. May Allah, the Most High, look upon our hearts with forgiveness, mercy, and acceptance.

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