posted from Bloggeroid
Wednesday, September 16, 2015
Tuesday, September 15, 2015
Taking The Husband's Name After Marriage - Not Based on Shareeah
By Asma bint Shameem
In our eagerness to copy the West, we Muslims have adopted many of their practices which have no basis in the Sharee’ah. And among them is the practice of a woman changing her family name to that of her husband after she gets married.
The fact is that Islam does not require woman to change her name at marriage and there is nothing in the Sunnah to indicate that a woman should take her husband’s name after she gets married.
Actually, the Ulama tell us that this is an innovated practice that is not approved of in Islaam.
Now, I know some people will say…“ Oh, come on…What is the big deal?!!”
So read on and you will know what I mean….
The wives of the Prophet (Sal Allaahu Alaiyhi wa Sallam) are the Mothers of the Believers, and the Prophet (Sal Allaahu Alaiyhi wa Sallam), is the noblest of people and the best example. And yet when we look at their example, we will realize that when the Prophet(Sal Allaahu Alaiyhi wa Sallam) married any of his wives, NOT ONE of them took his name. On the contrary, each one of them kept her father’s name even if her father was a kaafir. Similarly, the wives of the Sahaabah and those who came after them did not change their names.
Did you ever think why they didn’t do that?
Surely, if it was a good thing, the wives of the Prophet(Sal Allaahu Alaiyhi wa Sallam) would have done it and the Prophet(Sal Allaahu Alaiyhi wa Sallam) would himself have instructed it and encouraged them to do it.
That is because it is Allaah’s order to keep your father’s name as an indication of your lineage.
“Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah…” [al-Ahzaab 33:5].
And the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Whoever calls himself by other than his father’s
name, will be cursed by Allaah, the angels and all the people.” (Ibn Maajah -Saheeh by al-Albaani).
And he (Sal Allaahu Alaiyhi wa Sallam) also said:
“Whoever knowingly claims to belong to anyone other than his father, Paradise will be denied him.” (Ahmad, al-Bukhaari, Muslim).
Now some might argue….“But the woman is not claiming that her father is someone else. She is just honoring her husband or she doesn’t mean it that way. She just wants to belong to her husband out of love for him.”
To those people I say….
If it was a matter of honor to have the husbands name attached to the wife’s, wouldn’t our Ummahaat have done that??
Isn’t it the biggest honor in the WORLD to have the name of the Prophet(Sal Allaahu Alaiyhi wa Sallam) attached to yours?? And yet the wives of the Prophet(Sal Allaahu Alaiyhi wa Sallam) didn’t do that.
Ever wonder why??
And if it was a matter of expressing love for the husband, no relationship between a husband and wife on the face of this earth was better than the relationship between the Prophet(Sal Allaahu Alaiyhi wa Sallam) and his wives. And yet none of the Mothers of the Believers expressed their love for the Prophet (Sal Allaahu Alaiyhi wa Sallam) by changing their last names.
It doesn’t make any sense
The last name is an indication of the father of the person and represents the person’s lineage.
Shaykh Bakr Abu Zayd said: “This is one of the beauties of Sharee’ah, because calling a person by his father’s name is more appropriate for knowing who is who and telling people apart…..” (Tasmiyat al-Mawlood, 30, 31).
Originally, the woman is ‘the Daughter of So and so’, and NOT ‘the wife of So and so’. Since there is no blood relationship between the husband and wife, how can she take his last name as if she is part of the same lineage?
And surely, she is not claiming that he is her father!!!!
Also what happens if she gets divorced, or her husband dies, and she marries another man? Will she keep changing her surname every time she marries another man?
In addition to this, there are rulings attached to the woman being named after her father, which have to do with her inheritance, spending and who is her mahra
By Asma bint Shameem
In our eagerness to copy the West, we Muslims have adopted many of their practices which have no basis in the Sharee’ah. And among them is the practice of a woman changing her family name to that of her husband after she gets married.
The fact is that Islam does not require woman to change her name at marriage and there is nothing in the Sunnah to indicate that a woman should take her husband’s name after she gets married.
Actually, the Ulama tell us that this is an innovated practice that is not approved of in Islaam.
Now, I know some people will say…“ Oh, come on…What is the big deal?!!”
So read on and you will know what I mean….
The wives of the Prophet (Sal Allaahu Alaiyhi wa Sallam) are the Mothers of the Believers, and the Prophet (Sal Allaahu Alaiyhi wa Sallam), is the noblest of people and the best example. And yet when we look at their example, we will realize that when the Prophet(Sal Allaahu Alaiyhi wa Sallam) married any of his wives, NOT ONE of them took his name. On the contrary, each one of them kept her father’s name even if her father was a kaafir. Similarly, the wives of the Sahaabah and those who came after them did not change their names.
Did you ever think why they didn’t do that?
Surely, if it was a good thing, the wives of the Prophet(Sal Allaahu Alaiyhi wa Sallam) would have done it and the Prophet(Sal Allaahu Alaiyhi wa Sallam) would himself have instructed it and encouraged them to do it.
That is because it is Allaah’s order to keep your father’s name as an indication of your lineage.
“Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah…” [al-Ahzaab 33:5].
And the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Whoever calls himself by other than his father’s
name, will be cursed by Allaah, the angels and all the people.” (Ibn Maajah -Saheeh by al-Albaani).
And he (Sal Allaahu Alaiyhi wa Sallam) also said:
“Whoever knowingly claims to belong to anyone other than his father, Paradise will be denied him.” (Ahmad, al-Bukhaari, Muslim).
Now some might argue….“But the woman is not claiming that her father is someone else. She is just honoring her husband or she doesn’t mean it that way. She just wants to belong to her husband out of love for him.”
To those people I say….
If it was a matter of honor to have the husbands name attached to the wife’s, wouldn’t our Ummahaat have done that??
Isn’t it the biggest honor in the WORLD to have the name of the Prophet(Sal Allaahu Alaiyhi wa Sallam) attached to yours?? And yet the wives of the Prophet(Sal Allaahu Alaiyhi wa Sallam) didn’t do that.
Ever wonder why??
And if it was a matter of expressing love for the husband, no relationship between a husband and wife on the face of this earth was better than the relationship between the Prophet(Sal Allaahu Alaiyhi wa Sallam) and his wives. And yet none of the Mothers of the Believers expressed their love for the Prophet (Sal Allaahu Alaiyhi wa Sallam) by changing their last names.
It doesn’t make any sense
The last name is an indication of the father of the person and represents the person’s lineage.
Shaykh Bakr Abu Zayd said: “This is one of the beauties of Sharee’ah, because calling a person by his father’s name is more appropriate for knowing who is who and telling people apart…..” (Tasmiyat al-Mawlood, 30, 31).
Originally, the woman is ‘the Daughter of So and so’, and NOT ‘the wife of So and so’. Since there is no blood relationship between the husband and wife, how can she take his last name as if she is part of the same lineage?
And surely, she is not claiming that he is her father!!!!
Also what happens if she gets divorced, or her husband dies, and she marries another man? Will she keep changing her surname every time she marries another man?
In addition to this, there are rulings attached to the woman being named after her father, which have to do with her inheritance, spending and who is her mahra
posted from Bloggeroid
Causes of Waja-ul- Mafaasil
According to Ali Ibn-e- Abbas Majusi, the etiology of Waja-ul- mafaasil is so obscure and complicated that it is not possible to pinpoint the exact causative factor of the disease.
According to Ibn-e- Sina, the psychic factors play an important role in the causation of this disease. Other factors, which are responsible for the disease, include hereditary and joint weakness etc.
According to Samarqandi the madda (substance) which is responsible for the cause of Waja-ul- mafaasil is of a very thick consistency and white in colour, whereas Ibn Sina states that this madda almost resembles to pus (Reem).
The humours responsible for the development of Waja-ul- mafaasil may be one or more e.g. Balgham (Phlegm), Dam (Blood), Safra (Yellow Bile) and Sauda (Black bile).
Ibn-e- Sina also mentioned that Waja-ul- mafaasil is caused by phlegm, blood, yellow bile and black bile in the decreasing order of frequency are: waja-ul- mafaasil balghami is more common, waja-ul- mafaasil damvi is common, waja-ul- mafaasil safravi is less common while Waja-ul- mafaasil saudavi is rarely found.
According to Majusi, the madda (Substance) causing Waja-ul- mafaasil accumulates in the joints due to the weakness of the joint called as zo’f-e-mafaasil.
According to Jurjani, the under mentioned causes are known as asbabe asli (primary causes).
He states that waja-ul- mafaasil is caused by accumulation of mawaad-e-faasida (Toxic Substances) in the joint which happens due to the factors e.g. joint movement, joint space and joint fluid.
The feature of the joint is that it attracts the fluid (Ratoobat) towards itself. The joint movement is responsible for this condition. The mawad (substances) moves towards the joint by the movement of the joint and the heat produced by the joint movement. The feature of the heat is that it attracts the fluid towards itself.
There is no power of absorption (Quwat-e-Jaziba) in the joints of the body. According to Unani Physicians the absorption of the fluid depends on the heat and as the bones, cartilage, ligaments, etc. which are the major constituents of the joint are having cold and dry temperament, so the Khilt (humour) which enters the joint cannot be reabsorbed and thus gets lodged in the joint. Since the joints does not have the excretory power (Quwat-e-Dafe‘ah) as well so the bad substances which needs to be excreted gets lodged in the joints and thus leading to disturbances in the joint.
The Khilt (humour) in the joint gets putrified and gets converted into the harmful substances, which then induce Waja-ul- mafaasil.
Secondary Factors (Asbabe Arzi)
There are few aggravating factors of arthritis mentioned in the Unani classical books. These are giving up the exercise (tarke riyazat), weakness of stomach (zo’f-e- me’da), derangement (su-e- tarteeb), sedentary life style, regular and excessive use of alcohol, excessive coitus, exercise after meals and cold and catarrh.
Other causes of accumulation of bad humours in the joint are giving up the voluntary habitual excretion (tarke istifragh-e-aadati) e.g. vomiting, purgation, venesection etc., cessation of normal involuntary excretion e.g. menstruation, piles etc., intestinal colic, drinking of water on empty stomach, anxiety, depression and insomnia etc.
Pathogenesis
As per Unani philosophy the term mizaj (temperament) is used to describe the normal biochemical equilibrium of the cells, tissues, organs and body as a whole. Any change in this equilibrium is termed as su-e-mizaj or derangement of temperament.
Waja-ul- mafaasil is caused by an abnormal change in the body equilibrium due to the derangement of the temperament, which may affect either a whole body or may be confined to the vital organs (A‘aza-e- raiesa).
Su-e- mizaj (derangement of temperament) causing arthritis is of two types:
Su-e-Mizaj Saada: When the derangement is based on the temperament without the involvement of the humours of the body.
Su-e-Mizaj Maddi: When the derangement involves humours or gasses.
According to Ali Ibn-e- Abbas Majusi, the etiology of Waja-ul- mafaasil is so obscure and complicated that it is not possible to pinpoint the exact causative factor of the disease.
According to Ibn-e- Sina, the psychic factors play an important role in the causation of this disease. Other factors, which are responsible for the disease, include hereditary and joint weakness etc.
According to Samarqandi the madda (substance) which is responsible for the cause of Waja-ul- mafaasil is of a very thick consistency and white in colour, whereas Ibn Sina states that this madda almost resembles to pus (Reem).
The humours responsible for the development of Waja-ul- mafaasil may be one or more e.g. Balgham (Phlegm), Dam (Blood), Safra (Yellow Bile) and Sauda (Black bile).
Ibn-e- Sina also mentioned that Waja-ul- mafaasil is caused by phlegm, blood, yellow bile and black bile in the decreasing order of frequency are: waja-ul- mafaasil balghami is more common, waja-ul- mafaasil damvi is common, waja-ul- mafaasil safravi is less common while Waja-ul- mafaasil saudavi is rarely found.
According to Majusi, the madda (Substance) causing Waja-ul- mafaasil accumulates in the joints due to the weakness of the joint called as zo’f-e-mafaasil.
According to Jurjani, the under mentioned causes are known as asbabe asli (primary causes).
He states that waja-ul- mafaasil is caused by accumulation of mawaad-e-faasida (Toxic Substances) in the joint which happens due to the factors e.g. joint movement, joint space and joint fluid.
The feature of the joint is that it attracts the fluid (Ratoobat) towards itself. The joint movement is responsible for this condition. The mawad (substances) moves towards the joint by the movement of the joint and the heat produced by the joint movement. The feature of the heat is that it attracts the fluid towards itself.
There is no power of absorption (Quwat-e-Jaziba) in the joints of the body. According to Unani Physicians the absorption of the fluid depends on the heat and as the bones, cartilage, ligaments, etc. which are the major constituents of the joint are having cold and dry temperament, so the Khilt (humour) which enters the joint cannot be reabsorbed and thus gets lodged in the joint. Since the joints does not have the excretory power (Quwat-e-Dafe‘ah) as well so the bad substances which needs to be excreted gets lodged in the joints and thus leading to disturbances in the joint.
The Khilt (humour) in the joint gets putrified and gets converted into the harmful substances, which then induce Waja-ul- mafaasil.
Secondary Factors (Asbabe Arzi)
There are few aggravating factors of arthritis mentioned in the Unani classical books. These are giving up the exercise (tarke riyazat), weakness of stomach (zo’f-e- me’da), derangement (su-e- tarteeb), sedentary life style, regular and excessive use of alcohol, excessive coitus, exercise after meals and cold and catarrh.
Other causes of accumulation of bad humours in the joint are giving up the voluntary habitual excretion (tarke istifragh-e-aadati) e.g. vomiting, purgation, venesection etc., cessation of normal involuntary excretion e.g. menstruation, piles etc., intestinal colic, drinking of water on empty stomach, anxiety, depression and insomnia etc.
Pathogenesis
As per Unani philosophy the term mizaj (temperament) is used to describe the normal biochemical equilibrium of the cells, tissues, organs and body as a whole. Any change in this equilibrium is termed as su-e-mizaj or derangement of temperament.
Waja-ul- mafaasil is caused by an abnormal change in the body equilibrium due to the derangement of the temperament, which may affect either a whole body or may be confined to the vital organs (A‘aza-e- raiesa).
Su-e- mizaj (derangement of temperament) causing arthritis is of two types:
Su-e-Mizaj Saada: When the derangement is based on the temperament without the involvement of the humours of the body.
Su-e-Mizaj Maddi: When the derangement involves humours or gasses.
posted from Bloggeroid
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