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301 | Is it prescribed in Islam to make oneself weep during prayer? | Question
If you cannot weep during prayer, should you make yourself weep? | Praise be to Allah.Weeping during prayer is one of the outcomes of humble submission (khushu‘) in prayer, and Allah, may He be exalted, praises those who are humbly submissive in their prayer, as He says (interpretation of the meaning):
{Certainly will the believers have succeeded,
They who are during their prayer humbly submissive} [Al-Mu’minun 23:1-2].
Ibn Juzayy (may Allah have mercy on him) said: Humble submission (khushu‘) is a state of heart, which results from fear of Allah, awareness that Allah is watching and humility before the greatness of the Lord, may He be glorified and exalted. The impact of that is seen in the limbs, which become still, and also includes focusing on the prayer, not looking around, weeping, and beseeching."(Tafsir ibn Juzayy 2/48).
Hence weeping during prayer stems from fear of Allah, which is something prescribed and required. Allah, may He be exalted, says (interpretation of the meaning):
{And they fall upon their faces weeping, and the Qur’an increases them in humble submission} [Al-Isra’ 17:109].
Al-Qurtubi (may Allah have mercy on him) said: The word {weeping} indicates that it is permissible to weep during prayer out of fear of Allah, may He be exalted, or because of having disobeyed Allah, and that does not interrupt the prayer or detract from it."(Tafsir al-Qurtubi 10/342).
It is soundly narrated from the Prophet (blessings and peace of Allah be upon him) and his companions that they used to weep during prayer out of fear of Allah.
It was narrated that ‘Abdullah ibn ash-Shikhkhir (m ay Allah be pleased with him) said: I came to the Prophet (blessings and peace of Allah be upon him) when he was praying and his sobbing sounded like water boiling in a pot – meaning that he was weeping. Narrated by an-Nasa’i (1214); classed as sahih by al-Albani.
It was narrated from ‘A’ishah, the Mother of the Believers, that the Messenger of Allah (blessings and peace of Allah be upon him) said during his final sickness: “Tell Abu Bakr to lead the people in prayer.” ‘A’ishah said: If Abu Bakr stands in your place, he will not be able to make the people hear him because of his weeping, so tell ‘Umar to lead the people in prayer… Narrated by al-Bukhari (716).
This weeping is one of the outcomes of humble submission (khushu‘), but not weeping does not mean that one has not attained humble submission. Many of the Sahabah (may Allah be pleased with them) described the Prophet’s prayer without mentioning that he wept during it, and he is the foremost of those who fear Allah and submit humbly to Him.
At-Tabari narrated that Ibn ‘Abbas (may Allah be pleased with him) said regarding the verse {They who are during their prayer humbly submissive} [al-Mu’minun 23:2]: They are filled with fear of Allah and are calm. Tafsir at-Tabari (17/10).
Shaykh al-Amin ash-Shinqiti (may Allah have mercy on him) said: The root meaning of the word khushu‘ (translated here as humble submission) is stillness and calmness, and a physical posture that is indicative of humility.
In Islamic terminology, it refers to fear of Allah in the heart, the impact of which is seen in the limbs and physical posture."(Adwa’ al-Bayan 5/825).
Secondly:
The type of weeping that is praiseworthy is that which overcomes a person because of his softheartedness and his humble submission in his prayer, and when he hears the verses of Allah being recited to him.
The one who is not able to weep should not miss out on reflecting [on the meaning of the verses recited] or on humble submission in his heart resulting in stillness of his limbs, because there is no connection between the two. The heart may be humbly submissive, without there being tears in the eyes, or there may be tears in the eyes, but no humble submission in the heart, which is the worst of states, Allah forbid.
Regarding the hadith, “This Qur’an was sent down with sorrow, so when you read it, then weep, and if you do not weep, make yourself weep” (narrated by Ibn Majah, 1337), it is a da‘if (weak) hadith and is not sahih (sound). Al-Busayri said: This isnad includes Abu Rafi‘, whose name is Isma‘il ibn Rafi‘; he is da‘if (weak) and matruk (his hadith is to be rejected). Misbah az-Zujajah fi Zawa’id Ibn Majah (1/157). It was also classed as da‘if by al-Albani.
If we assume that the hadith is sahih, what is meant by making oneself weep is having focus in the heart and making oneself feel sorrow; it does not mean making artificial sounds to resemble weeping. That is a kind of effort that is not allowed; rather some of the scholars have stated that deliberately making sounds that resemble weeping invalidates the prayer.
Al-Fayyumi (may Allah have mercy on him) said: Ibn ‘Abbas said: If a person recites the verse in al-Isra’ in which there is a sajdah (v. 109), do not hasten to prostrate unless you are weeping, and if the eyes of one of you are not weeping, then let him make his heart weep. The way to make oneself weep is to bring sorrow into one’s heart."(Fath al-Qarib al-Mujib ‘ala at-Targhib wa’t-Tarhib 7/121).
Shaykh ‘Abd al-‘Aziz ibn Baz (may Allah have mercy on him) was asked: What is the ruling on making oneself weep? And how sound are the reports that were narrated concerning that?
He replied: In some hadiths it says that if you do not weep, then make yourself weep, but I do not know how sound that is… What appears to be the case is that one should not put effort into making oneself weep; rather if a person finds himself weeping, he should try hard not to disturb others, and his weeping should be quiet; he should avoid disturbing others as much as possible."(Majmu‘ Fatawa wa Maqalat 11/347).
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: What is the ruling on making oneself weep loudly during congregational prayers in the mosque in order to create an atmosphere of humble submission (khushu‘)?
He replied: Making oneself cry artificially – as some people do – is not prescribed in Islamic teachings.
As for that weeping which stems from humble submission in the heart, bringing to mind the greatness of the Lord and fearing Him, this is something that is prescribed, and if a person makes a sound involuntarily, without making himself do that, there is nothing wrong with that.
But pretending to weep is something that is not prescribed and is not appropriate; rather what is required is to reflect on the words of Allah, may He be glorified and exalted, with sincerity and understanding the meaning. Then if a person’s heart softens as a result of that and becomes humbly submissive, and he weeps when punishment is mentioned out of fear of it, and when reward is mentioned out of hope for it, and when the Lord is mentioned out of reverence towards Him, and when the Messenger (blessings and peace of Allah be upon him) and his story are mentioned out of love towards him and longing to meet him, that is a good thing."(Al-Liqa’ ash-Shahri 5/8).
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/323358/is-it-prescribed-in-islam-to-make-oneself-weep-during-prayer | 57 | 323,358 |
302 | Ruling on Appetite Suppressant Patches While Fasting | Question
What is the ruling on a fasting person using a patch to remove the feeling of hunger and thirst? And does the ruling differ between someone who is unable to fast without it and someone who can? | Praise be to Allah.Firstly:
The patch for removing the sensation of hunger and thirst is a medical patch known as (diet patches) that is placed on the skin and consists of several chemical substances that work to remove the sensation of appetite and reduce the amount of water lost by the body, and is mostly used for the purpose of weight loss in dieting.
Specialists have mentioned that the basic and active substances of the typical medical patch consist of several substances, each with a role to play, and together these substances enable the patch to remove the sensation of hunger and thirst and reduce appetite (see: Al-Muftirat At-Tibbiyyah Al-Mu`asirah, p. 333-334).
Secondly:
The majority of Jurists have opined that what enters the body through absorption by the skin pores does not break the fast of the person fasting, and they cited the Hadith of 'Aishah and Umm Salamah (may Allah be pleased with them): "The Messenger of Allah (peace and blessings be upon him) would be overtaken by dawn in a state of janabah (major ritual impurity) from his family, then he would perform ghusl and fast," reported by Al-Bukhari (1825) and Muslim (1109). The point of evidence is that water penetrates the pores, and if it broke the fast, the Prophet (peace and blessings be upon him) would not have done it while fasting, and would have done it before dawn.
They also cited the report from Ibn Mas`ud in which he said: "When it is a fasting day for one of you, let him wake up oiled and combed," reported by Al-Bukhari in a suspended form, Book of Fasting, Chapter on the ghusl of the fasting person.
And they also cited the report of Abu Hurairah in which he said: "When one of you is fasting, let him apply oil so that the effects of his fasting are not visible on him," reported by Ibn Abi Shaybah, (9755).
Al-Zaila`i (may Allah have mercy on him) said in his discussion of what does not invalidate the fast: "Or if he applied oil... he did not break the fast," "Tabyin Al-Haqa'iq Sharh Kanz Al-Daqa'iq" (1/322).
The members of the Fiqh Council unanimously agreed that ointments, creams, and medical patches do not break the fast. (See: Statement of the Islamic Fiqh Council, Journal of the Islamic Fiqh Council, Issue 10, Vol. 2, p. 454.)
Modern medicine has also established that there is no relationship between what enters through the pores of the head or otherwise and the digestive system, and what a person finds in terms of taste in his throat is from the taste buds and not due to the substance reaching the throat. (Journal of the Islamic Fiqh Council, previous reference, Vol. 2, p.262).
Thirdly:
The patch for removing the sensation of hunger and thirst does not break the fast, for the following reasons:
1. What enters through the pores does not affect the validity of the fast as previously determined, and this is the reality of this patch.
2. It is neither eating nor drinking, nor does it serve their purpose by nourishing the body.
3. Intending not to feel hunger and thirst does not affect the validity of the fast, as it is proven that the Prophet (peace and blessings be upon him) would cool himself with water while fasting to remove the sensation of fatigue. It is established in Abu Dawud: "The Prophet (peace and blessings be upon him) would pour water over his head while fasting due to thirst or heat," reported by Abu Dawud (2365) and authenticated by Al-Albani.
It is also proven that the Companions (may Allah be pleased with them) used to do that, as Al-Bukhari reported "that Ibn `Umar (may Allah be pleased with him) would wet a garment and place it on himself while fasting," reported by Al-Bukhari in a suspended form, Book of Fasting, Chapter on the ghusl of the fasting person.
And Anas ibn Malik (may Allah be pleased with him) said: "I had a small pool that I would plunge into while I was fasting." Reported by Al-Bukhari in a suspended form, Book of Fasting, Chapter on the ghusl of the fasting person.
If the Prophet (peace and blessings be upon him) and the noble Companions (may Allah be pleased with them) intended to alleviate the burden of fasting, then the patch that removes the sensation of hunger and thirst is similar to this situation.
4. The argument for prohibition due to its contradiction to wisdom is not accepted, as the objectives are derived purposes, and the rulings are not linked to them, but rather to the causes which are apparent and regulated characteristics. (See: Al-Muftirat At-Tibbiyyah Al-Mu`asirah, p. 333-338).
5. In the decision of the Fiqh Council (No. 219) in its twenty-third session in Medina, during the period from 19-23 Safar 1440 AH, concluding the decision of the Council of the International Islamic Fiqh Academy No. 93(10/1) regarding nullifiers of the fast in the field of treatment.
What does not invalidate the fast:
4- The patch for removing the sensation of hunger.
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/499515/ruling-on-appetite-suppressant-patches-while-fasting | 57 | 499,515 |
303 | Can One Fast with Two Intentions? | Question
How can we differentiate between a fast that is intended for its own sake and a fast that is not intended for its own sake, so that the intention to combine them will be valid? | Praise be to Allah.Guidelines on combining acts of worship through the intention
The guideline on combining acts of worship through the intention is that one of them should not be intended for its own sake, so that it can be combined with another act of worship through the intention.
This may apply to fasting and other acts of worship.
In the case of fasting, the fast that is intended for its own sake includes the Ramadan fast, making up missed Ramadan fasts, fasting in fulfilment of a vow, and fasting on special days, such as the days of `Arafah and `Ashura’, and fasting on Mondays – noting that there may be different scholarly views regarding these days and whether they are intended for their own sake or not.
With regard to that which is not intended for its own sake, this refers to cases where the aim is to observe a type of recommended fast, without needing to observe the fast on any particular day, such as fasting three days of every month.
In that case, it is permissible to form the intention that you want to combine fasting the day of `Arafah or fasting on a Monday with fasting one of the three days of every month .
It says in Al-Mawsu`ah Al-Fiqhiyyah (12/24):
“If someone combines two acts of worship through his intention, then if they can overlap, such as combining the Ghusl of Jumu`ah with Ghusl for Janabah, or combining Ghusl for Janabah and Ghusl following menses, or combining the Ghusls of Jumu`ah and `Eid; or if one of them is not intended for its own sake, such as combining two Rak`ahs to greet the mosque (Tahiyyat Al-masjid) with an obligatory prayer or another Sunnah prayer, then that does not undermine the act of worship, because, in principle, acts of purification can overlap. The prayer to greet the mosque and the like are not intended for their own sake; rather they are intended so as to use the place for prayer, and thus this prayer may be overlapped with other prayers.
Combining two acts of worship each of which meant to be done for its own sake
As for combining two acts of worship each of which is meant to be done for its own sake, such as combining Dhuhr with the regular Sunnah prayers that are connected to it, it is not valid to combine them with one intention, because they are two separate acts of worship that cannot overlap one another.”
Dr. `Umar Sulayman Al-Ashqar (may Allah have mercy on him) said: The one who says that two acts of worship can be done in one action, as in the example above, [says that] because the Lawgiver’s purpose may be achieved by doing that one action, so greeting the mosque may be achieved by offering the obligatory prayer, whether the worshipper also intended to greet the mosque or did not, because the aim is to use the place for worship." (Maqasid Al-Mukallafin, p. 255)
Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked: Is it permissible for us to do one act of worship and intend thereby to do more than one, such as if a person enters the mosque at the time of the Adhan for Dhuhr, and prays two Rak`ahs, intending thereby to greet the mosque, offer the Sunnah prayer following Wudu and offer the regular Sunnah prayer before Dhuhr – is that valid?
He answered by saying:
“This concept is important: can acts of worship overlap? We say:
Firstly, if the act of worship is connected to another act of worship, then the two cannot overlap. This is a basic principle.
For example: Fajr prayer is two Rak`ahs , and the Sunnah prayer that is connected to it is also two Rak`ahs. This Sunnah prayer is separate, but it is still connected to it. In other words, the regular Sunnah prayer of Fajr is complementary to it [the obligatory prayer]. So the Sunnah prayer cannot take the place of [the obligatory two Rak`ahs of] Fajr, and Fajr prayer cannot take the place of the Sunnah prayer, because the regular Sunnah prayer is connected to the obligatory prayer. Therefore if one act of worship is connected to another, it cannot take its place, and the original act of worship cannot take the place of the connected act.
Another example is: Jumu`ah prayer has a regular Sunnah prayer that is offered after it. Can the individual only offer Jumu`ah prayer [with an intention to combine it with the Sunnah prayer] so that he will not have to offer the Sunnah prayer that comes after it?
The answer is no. Why is that? It is because the Sunnah prayer of Jumu`ah is connected to it.
Secondly: if the two acts of worship are separate, each of them being distinct and not connected to the other, and each of them is done for its own sake, then the two acts of worship cannot overlap.
For example, if someone were to say: I am going to pray two Rak`ahs before Dhuhr, intending them to include the four Rak`ahs [of the obligatory prayer], because the regular Sunnah prayer before Dhuhr is four Rak`ahs with two Taslims, then if he says: I am going to pray two Rak`ahs and intend them to also include the four Rak`ahs [of the obligatory prayer] – that is not permissible, because the two acts of worship in this case are separate and not connected, and the purpose of each of them is different, so doing one of them cannot include the other.
For example, there is a regular Sunnah prayer after `Isha’ , then after the Sunnah prayer, there is Witr, which may be offered with three Rak`ahs with two Taslims, meaning that the worshipper prays two Rak`ahs followed by a single Rak`ah. If he says: I intend to make the regular Sunnah prayer of `Isha’ also include the two Rak`ahs and single Rak`ah of Witr, this is not permissible, because each of these acts of worship is separate from the other and each is done for its own sake, so this is not valid.
Thirdly: if one of the two acts of worship is not intended for its own sake – rather the purpose behind it is only for this type of worship – in this case, it is sufficient to do the original act and there is no need for the secondary act.
For example, a man enters the mosque before praying Fajr and after the Adhan has been given. In this case, he is required to do two things: to greet the mosque and to pray the Sunnah prayer [before Fajr]. As for greeting the mosque, the purpose behind it is so that you do not sit down until you have prayed two Rak`ahs. So if you pray the regular Sunnah [before Fajr], then you will have fulfilled the requirement of not sitting down until you have prayed two Rak`ahs, and this aim will have been achieved. But if you intend the secondary purpose, namely greeting the mosque, without also intending to offer the regular Sunnah prayer [before Fajr], then it will not be sufficient and will not include the regular Sunnah prayer, because the regular Sunnah prayer is intended for its own sake, and greeting the mosque does not necessarily have to be only two Rak`ahs.
With regard to the question asked by the questioner, which is about entering the mosque when the Adhan for Dhuhr is given and praying two Rak`ahs intending them to be for greeting the mosque, the Sunnah prayer following Wudu and the regular Sunnah prayer before Dhuhr combined:
If he intends them to be for both greeting the mosque and the regular Sunnah prayer, this is valid.
As for the Sunnah prayer following Wudu , we need to examine the Hadith in which the Messenger (blessings and peace of Allah be upon him) said: “Whoever does Wudu as I have done it, then prays two Rak`ahs in which he does not let his mind wander, he will be forgiven his previous sins.” Did the Prophet (blessings and peace of Allah be upon him) mean that there are two Rak`ahs that are to be done following Wudu, or did he mean that if you do Wudu, you should pray two Rak`ahs?
We think that if what he meant was that if you do Wudu, you should pray two Rak`ahs, then these two Rak`ahs are intended for their own sake. But if what he meant was that whoever prays two Rak`ahs after doing Wudu, no matter what his reason is for praying these two Rak`ahs, then in that case it is valid to intend those two Rak`ahs as the Sunnah prayer following Wudu, a prayer to greet the mosque and the regular Sunnah prayer before Dhuhr combined.
What appears to me to be the case – and Allah knows best – is that the Prophet’s words “then prays two Rak`ahs” did not refer to intending these two Rak`ahs for their own sake; rather what he meant is praying two Rak`ahs, even if they are part of an obligatory prayer. Based on that, we may say regarding the example mentioned by the questioner that these two Rak`ahs may be intended as a prayer to greet the mosque, the regular Sunnah prayer before Dhuhr and the Sunnah prayer following Wudu combined.
Another example is when a man does Ghusl on Friday to cleanse himself from Janabah. Can that also include Ghusl for Jumu`ah?
If, when doing Ghusl for Janabah he also intends to do Ghusl for Jumu`ah, it includes both, because the Messenger (blessings and peace of Allah be upon him) said: “Each man will have but that which he intended.” But if he intended to do Ghusl for Janabah [only], does that also include Ghusl for Jumu`ah ?
In this case, we should see whether Ghusl for Jumu`ah is an act of worship that is intended for its own sake, or is the reason for it that he should clean himself for this day?
The purpose is to clean himself [for that day], because the Messenger (blessings and peace of Allah be upon him) said: “You should purify yourselves for this day of yours.” So the purpose of this Ghusl is to make sure that one is clean for Friday, and this can be achieved by doing Ghusl for Janabah. Based on that, if someone does Ghusl for Janabah on Friday, it also includes Ghusl for Jumu`ah, even if he did not actually intend that. But if he does intend it, then the matter is clear." (Majmu` Fatawa wa Rasa’il Ibn `Uthaymin, 14/299-302)
Thus it becomes clear that this guideline forms the basis for working out these issues, in accordance with how the scholars understood the text and what they think the most likely interpretation of it is, and in accordance with the basic principles of Shari`ah and what has been decided as to whether an act of worship is intended for its own sake or is connected to another act of worship. Hence the Hanafis clarify this issue by stating that overlapping [of acts of worship] is only valid with regard to the conditions stipulated for acts of worship, such as purification, for example. In their view, it is permissible to have an overlap and combine intentions, such as if someone intends to purify himself from Janabah and also do Ghusl for Jumu`ah with one Ghusl.
With regard to the objectives, in the case of an act of worship that is intended for its own sake, it is not valid to have two overlapping intentions for it, such as if a person intends to offer the current obligatory prayer and also to make up a missed prayer in four Rak`ahs. This is not valid.
Ibn Rajab Al-Hanbali (may Allah have mercy on him) said:
“If two acts of worship of the same type are to be done at the same time, neither of which is being done by way of making up something that has been missed, and neither is connected to the other and is to be done at the same time, then their intentions may overlap, and one action may be done to cover both of them.
This is of two types:
The first type is when doing one action to cover two acts of worship together. In this case it is stipulated that the worshipper should intend both of them together, according to the well-known view.
For example, when someone is in a state of both minor and major impurity, the correct view is that it is sufficient for him to do the actions of major purification [Ghusl], provided that he intends thereby to do both types of purification…
He [Ibn Rajab] discussed other details that stem from this issue, and the rulings thereon according to the [Hanbali] Madhhab, then he said:
The second type is: when intending to do one of the two acts of worship, the other one will be waived. There are several examples of that, such as:
If he enters the mosque and the Iqamah for the prayer has already been given, so he prays with them. In this case, the prayer to greet the mosque is waived…
If a pilgrim who wants to perform `Umrah comes to Makkah and starts with the Tawaf of `Umrah, then Tawaf Al-Qudum [the arrival Tawaf] is waived in his case…” (See: Qawa`id Ibn Rajab (1/142 ff)
The jurists of the different Madhhabs discussed further details regarding the guidelines on what is valid in terms of overlapping intentions and what is not valid.
For more information, please see At-Tadakhul wa Atharuhu fil-Ahkam Ash-Shar`iyyah by Dr. Muhammad Khalid Mansur (p. 63 ff). This book is available [in Arabic] on the Internet.
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/309385/can-one-fast-with-two-intentions | 57 | 309,385 |
304 | Recommended Recitation In the Two Sunnah Rak‘ahs Of Fajr and Maghrib | Question
Is reciting Surat al-Kafirun and Surat al-Ikhlas at the beginning and end of the day – that is, in the two Sunnah rak‘ahs of Fajr and Maghrib –recommended (mustahabb) and a Sunnah that was narrated from the Messenger of Allah (blessings and peace of Allah be upon him)? | Praise be to Allah.What to recite in Sunnahs of Fajr and Maghrib?
Yes, it is recommended to recite Surat al-Kafirun and Surat al-Ikhlas in the two Sunnah rak‘ahs of Fajr and Maghrib. This is proven in the sahih Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him).
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (blessings and peace of Allah be upon him) recited in the two Sunnah rak‘ahs of Fajr {Qul ya ayyuha’l-kafirun (Say, "O disbelievers)} [al-Kafirun 109] and {Qul huwa Allahu ahad (Say, He is Allah, [who is] One)} [al-Ikhlas 112].
Ibn ‘Umar (may Allah be pleased with him) said: I watched the Messenger of Allah (blessings and peace of Allah be upon him) twenty times reciting in the two rak‘ahs after Maghrib and in the two rak‘ahs before Fajr, {Qul ya ayyuha’l-kafirun (Say, "O disbelievers)} [al-Kafirun 109] and {Qul huwa Allahu ahad (Say, He is Allah, [who is] One)} [al-Ikhlas 112]. (Narrated by al-Nasai, 992)
An-Nawawi said in al-Majmu‘ (3/385):
“Its isnad is jayyid. It was classed as sahih by al-Albani in as-Silsilah as-Sahihah (3328) and by Shaykh Ahmad Shakir in Tahqiq al-Musnad (8/89).”
Al-Mubarakfuri said in Tuhfat al-Ahwadhi (2/418):
“That is, in the first rak‘ah of each of them he would recite {Qul ya ayyuha’l-kafirun (Say, O disbelievers)} [al-Kafirun 109] and in the second {Qul huwa Allahu ahad (Say, He is Allah , [who is] One)} [al-Ikhlas 112].”
The scholars have stated that it is recommended to recite these two surahs in the Sunnah prayers of Fajr and Maghrib, in accordance with these hadiths. (See: al-Mughni (1/435); Mughni al-Muhtaj (1/464); al-Fatawa al-Fiqhiyyah al-Kubra (1/192); al-Mawsu‘ah al-Fiqhiyyah (27/159)
Why should we recite Surat al-Kafirun and Surat al-Ikhlas in Fajr and Maghrib Sunnah prayers?
With regard to the wisdom behind reciting these two surahs, that is because they include all three types of Tawhid . The surah {Qul huwa Allahu ahad (Say, He is Allah, [who is] One)} [al-Ikhlas 112] refers to tawhid ar-rububiyyah (oneness of divine Lordship ) and tawhid al-asma wa’s-sifat (oneness of the divine names and attributes ), for it affirms that Allah, may He be exalted, is one God and denies that He has any son, father or peer, and that in addition to that, He is as-Samad, in Whom are combined all attributes of perfection.
And the surah {Qul ya ayyuhu’l-kafirun (Say, O disbelievers)} [al-Kafirun 109] refers to tawhid al-‘ibadah (oneness of worship), which means that one should not worship anyone or anything except Allah, and should not associate anyone with Him in worship. Hence the Messenger (blessings and peace of Allah be upon him) used to start the day with them in the Sunnah prayer of Fajr , and he would end the day with them in the Sunnah prayer of Maghrib. In as-Sunan, it is narrated that he used to recite these surahs in Witr, so they were also a conclusion to the deeds of the night, just as they were a conclusion to the deeds of the day.” (This was stated by Ibn al-Qayyim in Badai‘ al-Fawaid, 1/145-146)
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/85349/recommended-recitation-in-the-two-sunnah-rakahs-of-fajr-and-maghrib | 57 | 85,349 |
305 | View of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) about uncertainty regarding prayer | Question
I read some words of Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) that no attention is to be paid to uncertainty regarding prayer in three cases: 1. When it is merely a passing thought with no basis in reality; 2. When it occurs after finishing the prayer; 3. When it is on the part of one who experiences a lot of uncertainty, meaning that he does not do any act of worship but he feels uncertain about it. And he said something similar about uncertainty regarding wudoo’.
My question is: is it the shaykh’s view that no attention should be paid to a great deal of uncertainty regarding prayer in the case where a person feels uncertain regarding all acts of worship, and that if he is uncertain, for example, in most of his daily prayers but not in all of them, then he pay attention to his uncertainty? | Praise be to Allah.Firstly:
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The scholars said that no attention is to be paid to uncertainty in three cases. The first is when it is merely a passing thought with no basis in reality; this is to be ignored and no attention is to be paid to it at all. The second is when there is a great deal of uncertainty, and every time the person does wudoo’ he is uncertain, every time he prays he is uncertain, every time he does any action he is uncertain. This should also be ignored and no attention should be paid to it. The third is when the uncertainty arises after finishing the act of worship. No attention should be paid to that so long as he is not certain about the matter. An example of that is if he is uncertain, after saying the salaam at the end of the prayer, whether he prayed three or four rak‘ahs in a four-rak ‘ah prayer. He should not pay any attention to this uncertainty, because the act of worship has ended, unless he becomes certain that he only prayed three, in which case he should do the fourth rak‘ah, so long as only a short time has passed, then he should do the prostration of forgetfulness after saying the salaam. But if a long time has elapsed, he should repeat the entire prayer.
End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen (14/90).
Secondly:
The definition of uncertainty that is regarded as intrusive thoughts (waswaas), is when it occurs a great deal. In order to ignore it and not pay any attention to it, it is not stipulated that it should occur in every act of worship, and in every prayer; rather if it happens a great deal to the extent that it becomes a habit, then it is intrusive thoughts (waswaas), even if some acts of worship are free of it. In that case, he should ignore it and pay no attention to it.
It says in ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘ (2/299): The one who is affected by intrusive thoughts (waswaas) should pay no attention to his uncertainty. Hence an-Naazim said: Uncertainty after doing an action does not affect anything… This applies if there is a great deal of uncertainty.
If there is a great deal of uncertainty, this is intrusive thoughts (waswaas) and no attention is to be paid to it. End quote.
It says in Mataalib Ooli an-Nuha (1/507): And it is not prescribed to do the prostration of forgetfulness (sujood as-sahw) if there is a great deal of uncertainty, to the extent that it has become like intrusive thoughts (waswaas); in that case he should ignore it. The same applies if there is a great deal of uncertainty regarding wudoo’, ghusl, removal of impurity and tayammum. He should ignore it, otherwise it will become like a kind of stubbornness, which will lead to adding something to the prayer when one is certain that it is complete. So he must ignore it and pay no attention to it, for that reason. End quote.
Shaykh Muhammad ibn ‘Ulaysh noted a guideline from the Maaliki fuqaha’ regarding the uncertainty that should be ignored and no attention paid to it; the guideline is that it occurs every day, even if only once. However, if it comes one day and not another, then it is not intrusive thoughts (waswaas).
It says in Fath al-‘Ali al-Maalik fi’l-Fatwaa ‘ala Madhhab al-Imam Maalik (1/127): The guideline on what is to be regarded as persistent uncertainty is that it occurs every day, even if only once, whether the thing that is the subject of uncertainty is always the same, or it varies, such as one day the uncertainty has to do with his intention, and on another day it has to do with the opening takbeer, or al-Faatihah, or bowing, or prostrating, or the salaam, and so on. But if it comes to him one day and not the next, then this is not consistent and it must be ignored.
See also: Mawaahib al-Jaleel (2/19-20).
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/224134/view-of-shaykh-ibn-uthaymeen-may-allah-have-mercy-on-him-about-uncertainty-regarding-prayer | 57 | 224,134 |
306 | Which Is Better: Charity or ‘Umrah? | Question
I heard one of the da‘iyahs say that giving charity to Muslims who are in urgent need of money, such as those who are starving, is of greater virtue than doing ‘umrah in Ramadan. What is your opinion? | Praise be to Allah.Yes, giving charity at a time of need and extreme hunger is of greater virtue than doing a voluntary ‘umrah. This is because the benefit of ‘umrah is limited to the one who does it, whereas the benefit of giving charity to the needy and the hungry goes beyond the individual, and that of which the benefit spreads further is of greater virtue than that of which the benefit is limited. This is general in meaning and applies to the poor Muslims in every place, but the poor who live in the same land are more deserving of charity than those who live beyond its borders.
For more, please see these answers: 36875 , 36783 and 37720 .
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/97227/which-is-better-charity-or-umrah | 57 | 97,227 |
307 | Islamic weights and measures and their modern equivalents | Question
What are the equivalents of the mudd, saa‘, bareed, dhiraa‘, farsakh, and qullah in modern terms? | Praise be to Allah.Firstly:
A number of modern researchers have studied the weights, measures and lengths mentioned in the Qur’an and Sunnah. The scholars have discussed guidelines on their values in the past, and mentioned their equivalents in modern terms. These scholars include the following:
Mahmoud Faakhoori and Salaah ad-Deen Khawwaam, in their book Mawsoo‘ah Wahdaat al-Qiyaas al-‘Arabiyyah wa’l-Islamiyyah wa maa yu‘aadiluhaa bi’l-Maqaadeer al-Hadeethah: al-Atwaal, al-Masaahaat, al-Awzaan, al-Makaayeel.
Muhammad Najm ad-Deen al-Kurdi, in his book al-Maqaadeer ash-Shar‘iyyah wa’l-Ahkaam al-Muta‘alliqah biha – Kayl, Wazn, Miqyaas – mundhu ‘Ahd an-Nabi (sall-Allahu ‘alayhi wa sallam) wa Taqweemuha bi’l-Mu‘aasir.
‘Ali Pasha Mubaarak, in his book al-Mizaan fi’l-Aqyisah wa’l-Awzaan.
Muneer Hammood Farhaan al-Kubaysi, in his book al-Maqaadeer ash-Shar‘iyyah wa Ahammiyatuha fi Tatbeeq ash-Sharee‘ah al-Islamiyyah: al-Awzaan wa’l-Makaayeel wa’l-Maqaayees.
Muhammad al-Jaleeli, in his book al-Makaayeel wa’l-Awzaan wa’n-Nuqood al-‘Arabiyyah.
Muhammad Subhi al-Hallaaq, in his book al-Eedaahaat al-‘Asriyyah li’l-Maqaayees wa’l-Makaayeel wa’l-Awzaan ash-Shar‘iyyah.
Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘, in his article Tahweel al-Mawaazeen wa’l-Makaayeel ash-Shar‘iyyah ila al-Maqaadeer al-Mu‘aasirah, published in Majallat al-Buhooth al-Islamiyyah (issue no. 59).
Shaykh Wahbah az-Zuhayli, in his book al-Fiqh al-Islami wa Adillatuhu.
Secondly:
With regard to what the questioner wants to know about the modern equivalents of those measures, weights and volumes, we say – with the addition of the equivalent of the “meel”:
Mudd
Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘ (may Allah preserve him) said:
The mudd is equivalent to 544 grams, based on the fact that the mudd is equal to one and a third ratls, and the ratl is equivalent to 408 grams, as noted above.
Majallat al-Buhooth al-Islamiyyah (59/179).
Saa‘
Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘ (may Allah preserve him) said:
The Council of Senior Scholars in the Kingdom of Saudi Arabia researched the equivalent of the saa‘ in kilograms, basing their research on the fact that the saa‘ of the Messenger of Allah (blessings and peace of Allah be upon him) was equal to four mudds, and the mudd was what could fill the cupped hands of a man of average size, then it was worked out what was meant by “what could fill the cupped hands of a man of average size”. The conclusion reached was that the mudd is equivalent to approximately 650 grams, so the equivalent of the saa‘ is 2600 grams.
Majallat al-Buhooth al-Islamiyyah (59/178).
Qullah
Shaykh ‘Abdullah ibn Sulaymaan al-Munayyi‘ (may Allah preserve him) said:
The qullah that is well known among the scholars is the “qullah of Hajar”. This Hajar was a village near Madinah, not the Hajar of al-Bahrain.
We have mentioned above that one qullah was equal to two hundred and fifty ratls, and we have mentioned above that the ratl is equivalent to 408 grams. Therefore the equivalent of a single qullah in grams is 250 x 408 = 102,000 grams, or 102 kilograms.
Majallat al-Buhooth al-Islamiyyah (59/184).
Dhiraa‘
Shaykh Wahbah az-Zuhayli (may Allah preserve him) said:
The dhiraa‘ [cubit] referred to in fiqh is the Haashimi dhiraa‘, which is equivalent to 61.2 centimetres.
Meel
The meel [mile] is 4,000 dhiraa‘s [cubits], i.e., 1,848 metres.
Farsakh
The farsakh [parasang] is 3 meels, or 5,544 metres, or 12,000 khutwah [steps].
Bareed
The Arabian bareed is equal to 4 farsakhs, or 22,176 metres, or 22.176 kilometres.
Al-Fiqh al-Islami wa Adillatuhu (1/74, 75).
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/154588/islamic-weights-and-measures-and-their-modern-equivalents | 57 | 154,588 |
308 | I want to be a devoted slave of Allaah … ten pointers | Question
My question is short. I want to enter Paradise, I want to strive to control my self (my nafs), I want to kiss my mother’s hand every day, I want to keep away from whims and desires and from the Shaytaan, I want Allaah to call me a devoted slave on the Day of Resurrection, in sha Allaah, I want to love my brothers, and I want my faith to keep increasing. What should I do?. | Praise be to Allah.We ask Allaah to make you steadfast in
adhering to the truth, and to make your hopes come true, and to make you one of those who turn to Him and who know the truth, defend it and adhere
to Islam.
The things you mention in your question
indicate that you have a sound and pure nature, and a great desire to achieve great things and to give everyone his rights. These are great hopes
that can be achieved through faith, as it was narrated that Sufyaan al-Thawri said: Faith is not wishes or pretence, rather it is what settles in
the heart and is proven by actions.” So we will discuss the matter of faith and how important it is in becoming a devoted slave, pleasing and
honouring one’s parents and achieving the victory of Paradise.
Whoever seeks to achieve great things has to
stay up at night (worship).
Hence al-Fudayl said: “You hearts can never
taste the sweetness of faith until they shun worldly pleasures.” And he also said, “If you cannot pray qiyaam at night and fast during the day,
then know that you are deprived.”
The sincere believer has a heart like a
burning coal, hence it was narrated by al-Haakim in his Mustadrak and al-Tabaraani in his Mu’jam with a saheeh isnaad that the
Prophet (peace and blessings of Allaah be upon him) said, “Faith wears out in your heart as clothes wear out, so ask Allaah to renew the
faith in your hearts.”
The believer’s heart may sometimes feel
overwhelmed by clouds of sin. This was portrayed to us by the Prophet (peace and blessings of Allaah be upon him) when he said: “There is no
heart that does not have clouds like the clouds that cover the moon. When the cloud covers it, it is dark, and when the cloud moves away it
shines.” Narrated by al-Tabaraani in al-Awsat, and classed as saheeh by al-Albaani. So the believer’s heart is sometimes covered with a
cloud and its light is hidden, and it remains dark and lonely, but if he strives to increase his store of faith and seeks the help of Allaah, that
cloud goes away and the light in his heart starts to shine again. Hence one of the salaf said: “It is part of a person’s smartness to c heck on
his faith and be aware of what affects it.” It is also part of a person’s smartness “that he recognizes how the Shaytaan whispers to him.”
So he has to come back to faith. If you come
back to faith and do as it requires, then you will achieve what you want. We will tell you of a basic principle which will let you know when faith
is present and when it is not. Imam Ibn al-Jawzi said: “O you who are turned away, O you who are deprived of meeting your loved ones, if you want
to know how you stand before the king, then look at how you are spending your time and what work you are assigned to do. How many people stand at
the door of the king, but no one enters except the one whom he cares for. Not every heart is fit to draw close, not every heart can be filled
with love, not every wind is like the morning breeze.”
If a person want to know how he stands before
Allaah and how he stands in relation to His commands and prohibitions, let him look at himself and see what he is preoccupied with. If he is busy
with da’wah and with saving people from the Fire, striving to attain Paradise, helping the weak and needy, honouring his parents, then let him
rejoice in the fact that he is close to the King of kings, for Allaah does not help anyone to do good except those whom He loves.
But if he is has no interest in da’wah,
dislikes the daa’iyahs and does not do good things, if he is preoccupied with this world and its gains, and with gossip and asking too many
questions, whilst not doing much or following his whims and desires, let him know that he is far from Allaah and has been deprived of that which
will bring him closer to Paradise, because Allaah says in His holy Book (interpretation of the meaning):
“Whoever desires the quick-passing
(transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he
will burn therein disgraced and rejected (
far away from Allaah’s Mercy).
And whoever desires the Hereafter and strives for it, with the necessary effort due for it
(i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah
Islamic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)”
[al-Isra’ 17:18-19]
My brother, if you want to have a high
position in all kinds of good deeds, to be a devoted slave of Allaah and to honour your parents, and you are seeking Paradise, then you have to do
the following:
1 – You have to revive the faith in your
heart. Faith is what will bring the Muslim everything he seeks in this world and in the Hereafter. Faith is the key to all goodness and locks the
door to all evil. The means of reviving and strengthening faith in one’s heart are many and varied, including doing a lot of acts of worship and
righteous deeds.
2 – You must turn to your Lord sincerely, as
it says in the report: “If My slave turns to me inwardly and outwardly, I will turn the hearts of My slaves to him with love and mercy.”
Allaah has made worship the ultimate aim and
loftiest purpose of man:
“And I (Allaah) created not the jinn and
mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56 – interpretation of
the meaning)]
3 – You should always set your sights on the
highest degrees, and make your goal in life to earn the pleasure of Allaah, and strive to attain the victory of Paradise, or to attain the highest
Firdaws. You should strive as hard as you can to achieve these lofty aims.
4 – You should follow the example of
historical Muslim figures such as the Sahaabah, Taabi’een and righteous forebears (the salaf).
5 – You should make the most of every minute,
every moment and every heartbeat to use it in such a way as to increase your faith.
6 – You should try to keep company with
righteous people, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “A man will follow the religion of his
close friend, so let each one of you look at whom he befriends.” Narrated by Abu Dawood and al-Tirmidhi with a hasan isnaad. Good friends are one
of the best means of helping you to obey Allaah and to avoid sin and error.
7 – Doing a lot of righteous deeds which will
bring you happiness in this world and in the Hereafter.
8 – Praying qiyaam al-layl, making du’aa’ in
the time just before dawn. The feet of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to swell because of his
desire to be a thankful slave, even though Allaah had forgiven his previous and future sins.
9 – Persisting in reading a portion of
Qur’aan daily, and other dhikr that helps you to think and ponder the meanings of the Qur’aan.
10 – Striving to spread the word and make
da’wah for the sake of Allaah, and working for Islam as much as possible.
If you want to reach the status of devoted
slave for which you long, then be as Allaah commanded His Prophet (peace and blessings of Allaah be upon him):
“Say (O Muhammad): Verily, my Salaah
(prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-An’aam 6:162]
Being a devoted slave of Allaah means
declaring one’s devotion and belonging to the Lord, which can only be achieved by applying this aayah, so that we are for Allaah, the Lord of the
Worlds, in all our affairs.
Being a devoted slave of Allaah can only be
fully achieved in this manner; it can only be achieved by worshipping Allaah in the fullest sense of the word, which means making our living and
dying, and all our movements, for Him alone. So we only speak that which is pleasing to Allaah; we only do that which is pleasing to Allaah; we
focus our intention in these words and deeds only on Allaah. Worship should not be reduced to merely raising and lowering our heads at certain
times, or giving a few pennies every once in a while, or fasting a few days each year, or moving our lips to say a few words and dhikrs.
Hence the deeds that lead to this status – of
being a devoted slave – are innumerable and may take many shapes in all aspects of our lives and the places where we live. This is by the bounty
of Allaah towards us and towards all people.
Just look, in every place where you find
yourself and every moment that comes to you, for that which will please Him, and what you think He wants to see you doing, and do it. Then you
will be a devoted slave.
Finally, we ask Allaah to accept righteous
deeds from us and from you, and to gather us and you in His mercy with the Prophets, siddeeqs, martyrs and righteous, and those are the best of companions.
Ref: Islam Online. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/34306/i-want-to-be-a-devoted-slave-of-allaah-ten-pointers | 57 | 34,306 |
309 | Showing off (riya) in worship | Question
Is there any chance of getting blessings from an act ruined by riyaa if one's intentions change to please Allah after the thought of riyaa has already come? For example, I finish reciting Qu'an, and the thought of riyaa enters my mind. If I immediately fight this thought with thinking about Allah, can I still get blessings for my recitation, or is it completely ruined forever because of riyaa, given that the act is over and the riyaa thought came after it was already over?. | Praise be to Allah.Shaykh Ibn ‘Uthaymeen said:
Showing off may affect worship in three ways:
1 – When the basic motive for worship is to be seen by others, such as one who stands and prays so that people will see him, and so that they will praise him for his prayers. This invalidates the act of worship.
2 – When it is a factor that develops during the act of worship, i.e., if the worshipper is initially sincere in his intention towards Allah, then the idea of showing off develops whilst he is doing it. In this case one of the following two scenarios must apply:
(i) There is no connection between the first part of his act of worship and the last part, so the first part is valid in all cases, and the last part is invalid.
For example: a man has one hundred riyals that he wants to give in charity, so he gives fifty of them in a sincere act of charity. Then the idea of showing off develops with regard to the remaining fifty. So the first was a sound and accepted act of charity, but the last fifty was an invalid act of charity because the sincerity was mixed with a desire to show off.
(ii) The first part of the act of worship is connected to the last part, in which case one of the following two scenarios must apply:
(a) He wards off the idea of showing off and does not give in to it, rather he turns away from it and hates it. This does not have any effect on him, because the Prophet (peace and blessings of Allah be upon him) said: “Allah has forgiven my ummah for what crosses their minds, so long as they do not act upon it or speak of it.”
(b) When he gives in to this idea of showing off and does not ward it off. In this case the entire act of worship becomes invalid, because the first part is connected to the last part. For example, he starts the prayer with a sincere intention towards Allah, then the idea of showing off develops in the second rak’ah, so the entire prayer becomes invalid because the first part is connected to the last part.
3 – The idea of showing off develop after the act of worship has ended. This does not affect it or invalidate it, because it has been completed soundly, so if showing off occurs after that it does not affect it.
It is not showing off if a person feels happy that the people come to know about his worship, because this developed after he has finished the act of worship.
It is not showing off if a person feels happy because he has done an act of worship, because that is a sign of his faith. The Prophet (peace and blessings of Allah be upon him) said: “Whoever feels happy because of his good deeds and sad because of his bad deeds, that is the believer.”
The Prophet (peace and blessings of Allah be upon him) was asked about that and said: “That is the first glad tidings of the believer.”
Majmoo’ Fatawa al-Shaykh Ibn ‘Uthaymeen, 2/29, 30. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/9359/showing-off-riya-in-worship | 57 | 9,359 |
310 | Should he focus on purifying his heart or on doing naafil acts? | Question
Which is more important – dealing with feelings and thoughts that Allah dislikes, such as destructive envy, hatred, arrogance, showing off, thinking highly of one's deeds, hard-heartedness, etc., which form the evil that resides in the heart, or focusing on doing outward naafil deeds such as prayer, fasting and other acts of worship and fulfilling vows even though those other things are present in the heart? Please advise us, may Allah reward you with good. | Praise be to Allah.Some of the acts mentioned are obligatory, and those which are obligatory should be given precedence, as Allah says according to the hadith qudsi narrated from His Messenger (peace and blessings of Allah be upon him): “My slave does not draw near to Me with anything more loved by Me than the religious duties I have enjoined on him.” Then He says: “And My slave continues to draw near to Me with supererogatory works so that I shall love him.” Outward physical acts are not valid and acceptable unless they are accompanied by appropriate actions of the heart, because the heart is like the king and the physical faculties are like his troops. If the king is evil his troops will also be evil. Hence the Prophet (peace and blessings of Allah be upon him) said: “In the body there is a piece of flesh: if it is sound the whole body will be sound and if it is corrupt then the whole body will be corrupt.” Similarly the (hidden) actions of the heart inevitably affect the (visible) physical actions. So precedence must be given to that which is more obligatory, whether it is called inward or outward. Perhaps things that are called inward may be more obligatory, such as refraining from destructive envy and arrogance, for that is more essential than observing naafil fasts. Or acts that are described as outward or physical may be better, such as qiyaam al-layl (praying at night), which is better than simply giving up some thoughts that may cross one's mind such as (non-destructive) jealousy, etc. Inward and outward deeds support one another, and prayer keeps one from doing evil actions and generates fear of Allah, and has other important effects. It (prayer) is the best of good deeds and charity. And Allah knows best.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), Majmoo’ al-Fatawa, 6/381
So there is no separation between correcting what is inward and correcting what is outward or physical.
The outward acts of worship which a person performs with his physical faculties – if he does them for the sake of Allah – will undoubtedly have an effect on his inward nature.
For example, the Prophet (peace and blessings of Allah be upon him) said: “Shall I not tell you of something that will take away the evil of the heart? Fasting three days of each month.” (Narrated by al-Nasaa’i, 2386; classed as saheeh by al-Albani in Saheeh al-Nasaa’i, 2249). The evil of the heart refers to rancour, hatred and destructive envy.
One of the most important remedies for diseases of the heart is to study and ponder the texts which include warnings to the one who leaves these diseases to fester in his heart, such as the hadith in which the Prophet (peace and blessings of Allah be upon him) said: “No one will enter Paradise who has an atom’s-weight of arrogance in his heart.” (Narrated by Muslim, 91).
And the hadith according to which Hell will say, “My share is the arrogant.” (Narrated by al-Bukhari, 4850; Muslim, 2846)
And the hadith: “On the Day of Resurrection the arrogant will be gathered like ants in the form of men.” (Narrated by al-Tirmidhi, 2492; classed as hasan by al-Albani in Saheeh al-Tirmidhi, 2025).
And the Prophet (peace and blessings of Allah be upon him) said: “The disease of the nations who came before you has started to spread among you: destructive envy and hatred. These are the shavers. I do not mean that they shave hair but they shave away religious commitment. By the One in Whose hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of something which if you do it, you will love one another. Spread (the greeting of) salaam amongst yourselves.” (Narrated by al-Tirmidhi, 2510; classed as hasan by al-Albani in Saheeh al-Tirmidhi, 2038).
Whoever ponders with true insight such warnings about the diseases of the heart will undoubtedly strive to cleanse his heart thereof, and will seek help in doing so by doing outward physical acts, praying to his Lord to cleanse his heart of hatred, destructive envy, rancour and so on, as Allah says, describing the prayer of the believers:
“and put not in our hearts any hatred against those who have believed”
[al-Hashr 59:10 – interpretation of the meaning]
And Allah knows best. May Allah send blessings upon our Prophet Muhammad. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/21673/should-he-focus-on-purifying-his-heart-or-on-doing-naafil-acts | 57 | 21,673 |
311 | Is it permissible to slaughter an animal with the intention of offering a sacrifice? | Question
I have been married for four years and have not been blessed with children. Praise be to Allaah, I have recently heard the news that my wife is pregnant, and on my father’s advice I slaughtered two animals (as a sacrifice) and distributed the meat among needy Muslims, purely for the sake of Allaah on behalf of myself and my wife. What is the Islamic ruling on that? May Allaah reward you with good. | Praise be to Allah.
If this sacrifice and feeding the needy was done as an act of
thanksgiving to Allaah, then it is permissible, for feeding people is a way
of doing good to people, and Allaah loves those who do good.
But if your sacrifice was aimed at warding off evil and
bringing about good, then it is not permissible. This is what is well-known
among people when the word “sacrifice” (fadw) is used, because they
think that by doing this they will ward off evil and bring about good, so
they do this when accidents or sickness happen to them or their loved ones.
In Islam, sacrifice is not a means of warding off that which
has been decreed by Allaah, whether good or bad.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
was asked about slaughtering an animal when a building is completed or
halfway through building. He said:
This action is subject to further examination. If the
intention behind the sacrifice is to protect oneself against the jinn or
some other intention by which the owner of the house intends to achieve
something, such as keeping it or its occupants safe, this is not
permissible, and it is a kind of bid’ah (innovation). If it is done for the
jinn then it is major shirk, because it is an act of worship done for
someone other than Allaah.
But if it is done as an
act of thanksgiving for a blessing that Allaah has bestowed, such as
reaching the roof or completing the house, so the person gathers his
relatives and neighbours and invites them to this feast, there is nothing
wrong with this. This is what many people do as an act of thanksgiving for a
blessing from Allaah, as He has enabled them to build a house and live in it
instead of renting. Similar to this is what some people do when they come
back from a journey, and they invite their relatives and neighbours as an
act of thanksgiving to Allaah for their safe arrival. When the Prophet
(peace and blessings of Allaah be upon him) came back from a journey he
would sacrifice a camel and invite the people to eat. (Narrated by al-Bukhaari,
3089).
Majmoo’ Fataawa al-Shaykh Ibn Baaz,
5/388.
Shaykh Muhammad al-Saalih ibn ‘Uthaymeen (may Allaah have
mercy on him) said:
What some people do when
they move into a new house and slaughter an animal and invite their
neighbours and relatives is fine so long as it is not accompanied by any
corrupt beliefs, as is done in some places where, when a person moves into a
new house, the first thing he does is to bring a sheep and slaughter it on
the threshold so that the blood will fall onto it, and they say that this
will prevent the jinn from entering the house. This is a corrupt belief
which has no basis in Islam. But if a person slaughters it as an expression
of joy and happiness, there is nothing wrong with that.
Al-Sharh al-Mumti’, 7/550, 551.
And Allaah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/26952/is-it-permissible-to-slaughter-an-animal-with-the-intention-of-offering-a-sacrifice | 57 | 26,952 |
312 | Is it permissible to offer a sacrifice in gratitude to Allah for a specific blessing? | Question
Is it permissible for a person who has bought a car or a house to offer a sacrifice in gratitude to Allah?. | Praise be to Allah.Firstly:
The blessings that Allah bestows upon people are many, and His bounty and generosity towards them are vast. A blessing can only be responded to by giving thanks and appreciating it. Allah, may He be glorified and exalted, has enjoined giving thanks to Him, for He is Appreciative and loves those who give thanks.
Allah says (interpretation of the meaning):
“So eat of the lawful and good food which Allah has provided for you. And be grateful for the Graces of Allah, if it is He Whom you worship” [al-Nahl 16:144]
“seek your provision from Allah (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back” [al-‘Ankaboot 29:17]
Part of being grateful to Allah is seeking to draw closer to Him by means of different kinds of acts of worship and to endear oneself to Him by means of good deeds such as prayer, zakaah, fasting and so on.
Another part of being grateful to Allah is giving thanks to Him by means of sacrifice rituals, which means offering a sacrifice for the sake of Allah.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in his commentary on the verse “Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2]:
What is meant is that prayer and sacrifice are the best of the things by means of which one may draw closer to Allah, and the usage of the word fa (translated here as “therefore”) points to the reason, i.e., doing that – prayer and sacrifice – in gratitude for that which Allah has given him of al-Kawthar (a river in Paradise) and much goodness. So he should give thanks to the One Who has blessed him and worship Him, and the two greatest types of worship are these two acts of worship; indeed, prayer is the ultimate act of worship. It is as if He is saying to him: We have given you al-Kawthar and a great deal of goodness, and We have blessed you with that because you have been doing these two acts of worship in gratitude for Our blessing to you; these are the reasons why We have bestowed these blessings upon you, so do these two things for Us, for prayer and sacrifice are surrounded by blessings that come before them and after them. The best financial act of worship is sacrifice and the best physical act of worship is prayer, and the benefits that a slave of Allah may gain from prayer cannot be compared to any other type of worship, as is known by those whose hearts are alive and those of high aspirations. Adding to it the benefits of offering sacrifice, which is a sign of devotion to Allah and thinking positively of Him, and having strong certainty and faith about that which is in the hand of Allah is something wonderful, if that is accompanied by faith and sincerity. The Prophet (peace and blessings of Allah be upon him) obeyed the command of his Lord and prayed and sacrificed a great deal to Him; he even sacrificed sixty-three camels with his own hand during the Farewell Pilgrimage, and he used to offer sacrifices on the Eids and at other times. End quote.
Majmoo’ al-Fatawa 916/532).
If Allah bestows a great blessing upon a person – and all His blessing are great – then it is mustahabb for him to give thanks to Allah for it by showing kindness to people, so he should offer a sacrifice and make food and invite his brothers and friends, and give charity to those who are in need.
It says in al-Mawsoo’ah al-Fiqhiyyah (26/180-181):
It is mustahabb to give thanks anew when new blessings come, by speaking words of praise. Gratitude for that may also be expressed by doing acts of worship, which includes offering a sacrifice or inviting people to a meal. The fuqaha’ have mentioned the kinds of meals that may be offered when blessing are renewed, such as the wakeerah which is made for a new home, or naqee’ah which is made on the return of an absent loved one, and hidhaaq which is done when a child completes a reading of the Qur’aan.
The view of the Hanbalis, the more correct view among the Shaafa’is, is that these meals are mustahabb.
Ibn Qudaamah said: These invitations – other than the wedding feast (waleemah) and ‘aqeeqah – are something good, but they are like invitations that are given for no reason; if the person who does them intends thereby to give thanks to Allah for His blessing and to feed his brothers and offer food, then he will have the reward for that in sha Allah. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
If one of my children does well in school, is it permissible for me to offer a sacrifice to celebrate his success, and to give thanks to Allah?
He replied:
There is nothing wrong with making food (waleemah) if the children or one of them succeeds, and inviting one’s loved ones and his child’s friends, to celebrate Allah’s blessing and to encourage the child. End quote.
Liqaa’aat al-Baab il-Maftooh (no. 161, question no. 1).
Secondly:
It is essential to beware of some beliefs which many people hold, and say that in order to protect the new house or car it is essential to offer a sacrifice and sprinkle it with the blood of the slaughtered animal, or that evil spirits will not keep away from you unless you do that, otherwise the blessing will soon dissipate. hese are jaahili beliefs which do not come from someone who believes in Allah as his Lord Who possesses all powers to bring benefit or cause harm, in Whose hand is the creation and the commandment, and knows that it is not permissible to do acts of worship unless they are done for the sake of Allah.
The scholars of the Standing Committee were asked about the belief held by many people, that offering a sacrifice on the threshold of the new house before entering it is one of the most important means of warding off the evil eye, and making the house blessed, and avoiding calamities and undesirable events.
They replied:
If this custom – i.e., offering a sacrifice on the threshold of the new house – is done in order to placate the jinn and ward off calamities and undesirable events, then it is a haraam custom, and is in fact shirk. This is what seems to be the case with offering the sacrifice before entering the house, and doing it on the threshold in particular.
But if the intention is to honour one's new neighbours and get to know them, and to give thanks to Allah for the blessing of a new home, and to honour one's relatives and friends on this occasion, and to show them the house, then this is good and the one who does it is to be praised for his action. But that is only usually done after the people have moved into the house, and not before, and the animal or animals should not be slaughtered on the threshold of the house or in the entryway to the house. End quote.
Fatawa al-Lajnah al-Daa’imah (1/214)
See also the answer to question no. 26952, which quotes two fatwas from Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh al-‘Uthaymeen concerning the same topic.
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/89705/is-it-permissible-to-offer-a-sacrifice-in-gratitude-to-allah-for-a-specific-blessing | 57 | 89,705 |
313 | Between habit and worship | Question
Is there a solution to the problem of an act of worship becoming a habit? In other words, when I recite a certain soorah, I feel very moved and awed by it and feel very focused (khushoo‘), but after a few days, this khushoo‘ and sense of awe weakens in my heart, and it is as if my heart got too familiar with the meanings and contemplated it so much that it is as if it has had enough of it. The same happens when reciting some du‘aa’s. Is there a solution? | Praise be to Allah.Firstly:
Habit is a neutral concept, so it is a good thing if a person gets used to doing good and to being steadfast when doing it, without finding it burdensome. It was narrated in the hadith: “Doing good is a habit [that one may acquire easily] and evil is stubbornness [and man persists in it only out of stubbornness].” Narrated by Ibn Maajah (221) and by Ibn Hibbaan in his Saheeh (310).
It was narrated from ‘Aa’ishah that she said: The Messenger of Allah (blessings and peace of Allah be upon him) had a reed mat with which he used to make a booth at night and pray in it, and the people started to follow his prayer, and he used to spread (that mat) out during the day. One night they gathered and he said: “O people, you should only do deeds that you are able for, for Allah does not grow weary but you do. The most beloved of deeds to Allah is that which is done persistently, even if it is little.” And if the family of Muhammad started to do something, they would persist in it. Narrated by al-Bukhaari (5861) and Muslim (782).
As Abu’t-Tayyib said: Each person will gain of his life that which becomes a habit for him.
It is well-known that one of the greatest means of a person becoming steadfast in his journey towards Allah is having acts of worship to which he commits himself, remains steadfast in doing them, and becomes accustomed to doing them, and he does not neglect them, become heedless concerning them or feel too lazy to do them. This was always the practice of the Prophet (blessings and peace of Allah be upon him); in other words, he would do them constantly and persistently. And if his family did something, they would persist in it.
Secondly:
With regard to habit in the sense that a person does not have presence of mind when doing an act of worship, so he does it automatically, with no spirit or focus, that is something very dangerous, and he should be concerned about that.
The reward for worship is connected to presence of mind and humility whilst doing it, as Allah, may He be glorified, says (interpretation of the meaning):
“Certainly will the believers have succeeded:
They who are during their prayer humbly submissive”
[al-Mu’minoon 23:1-2].
It is very important that the heart should be focused when doing an act of worship, and not be distracted from it.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
I have read some advice in a book which says: do not make worship a habit. How can a Muslim make worship of Allah truly for Allah, and not a mere habit? May Allah reward you with good.
He replied:
What is meant is: do not do the prayer as a habit; pray as an act of worship so that you may draw closer to Allah thereby, and not because it is a habit that you have got used to. If you pray Duha, then pray it for the purpose of drawing closer to Allah, not because it is a habit. By the same token, if you pray tahajjud at night, pray it because it is an act of worship and obedience, not because it is merely a habit or because your father or mother used to do it.
Thirdly:
Among the things that may help one to attain focus of mind when doing acts of worship are the following:
1. Variation in acts of worship. The individual should do a variety of acts of worship, including prayer, reading Qur’an, dhikr, giving charity, honouring his parents, upholding ties of kinship, visiting the sick and attending funerals. By the mercy and grace of Allah, acts of worship are many and varied.
2. Persistence in keeping the intention in mind when doing the acts of worship.
Ibn al-Qayyim said in ‘Umdat as-Saabireen (60-65):
… Being persistent whilst doing the good deed, so the person should persist in warding off any shortcomings or negligence in the action. He should persist in keeping his intention in mind and continue to be focused when standing before his Lord, and not be absent-minded when carrying out His command. What matters is not only doing what is enjoined; rather what matters above all is not forgetting the One Who enjoined it when doing what He enjoined. Rather he should persist in remembering Him whilst carrying out His command.
This is the worship of the true and sincere slaves of Allah. It requires patience and perseverance in order to be able to do acts of worship in the proper manner, by performing the act with all of its essential, obligatory and Sunnah parts. It also requires persevering in remembering the One Whom he is worshipping when doing that act of worship, and not letting himself be distracted from that by his worship. So his presence of mind with Allah should not distract him from carrying out the physical actions of the act of worship properly, and focusing on doing the physical actions in the proper manner should not distract him from presence of mind when standing before Allah, may He be glorified. End quote.
3. Striving hard in du‘aa’ (supplication).
This is one of the greatest means that help one to keep in mind the fact that Allah is with him and is helping His slave.
4. Not giving up acts of worship.
That is one of the means by which the Shaytaan discourages a person from doing acts of worship, on the grounds that he is not able to focus. So let the believer be aware of that, and let him continue to do the acts of worship.
5. Preparing oneself for a particular act of worship and getting ready for it, and keeping away from anything that may distract him from it.
It was narrated from ‘Aa’ishah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not pray when food has been served and do not pray when resisting the urge to relieved oneself.” Narrated by Abu Dawood (89).
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship | https://islamqa.info/en/answers/327649/between-habit-and-worship | 57 | 327,649 |
314 | Ruling on customs and traditions that go against sharee’ah or cause embarrassment | Question
There is a tradition some people observe during funerals. When someone who relates to two villages dies, they do the funeral then visit the relatives of the dead person. Then they quickly return to their village without any delay, they do not accept to stay at the relatives for hospitality because they think they it is not permissible for them to delay returning in this occasion.
Note that all of them in the two villages Muslims, most or all of them follow the Hanafi School of thought. They all hold same nationality and they may have womb relations.
My question is: has this habit any basis in Islam? I hope you give me a detailed full answer. Because this habit sometimes causes embarrassment and other social problems. | Praise be to Allah.There is nothing in sharee’ah that points to the customs you mention in your question. It seems that these are things that people have become accustomed to in their lives and they do not attribute them to religion. It also seems that they have to do with psychological and social matters.
Whatever the case, since these customs have no basis in sharee’ah and especially since you mention in your question that the hospitality asked about is not offered by the family of the deceased, which is what is not allowed, then the people should not regard this as a sacred law that cannot be changed or altered. That is because this custom represents a shortcoming – of whatever extent – in the upholding of family ties and visiting family and brothers. There is no real reason for falling short in upholding these ties, especially since the problem may be caused when the family’s relatives come to the village without coming to visit them. That may be a reason for the resentment and suspicion.
Customs and traditions that clearly go against sharee’ah, or which go against the general aims of sharee’ah, or which may lead to misunderstandings and shortcomings, should be shunned and efforts should be made to change them, which needs some wisdom and gentleness.
Shaykh al-Sa’di (may Allah have mercy on him) said in Risaalah fi Usool al-Fiqh (7):
The basic principle with regard to customs is that they are permissible, unless it is narrated in sharee’ah that they are forbidden.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said in Majmoo’ al-Fatawa (6/510):
What every Muslim must do is not accept customs blindly, rather he should measure them against sharee’ah. Whatever is approved of is permissible for him to do, otherwise he should not do it. The fact that people are accustomed to something is not evidence that it is permissible. All the customs that people are used to in their lands or tribes must be measured against the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him). Whatever Allah and His Messenger have permitted is permissible, and whatever Allah has forbidden must be abandoned, even if it is the people’s custom. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Tafseer Soorat al-Baqarah 2 (299):
Tradition does not make something that is not prescribed permissible, because Allah says (interpretation of the meaning): “It is not Al‑Birr (piety, righteousness) that you enter the houses from the back” [al-Baqarah 2:189], even though that was their custom and they regarded it as righteousness. The one who takes something as a custom and regards it as righteousness has to measure it against the laws of Allah. End quote.
The scholars regarded adherence to customs and traditions that cause hardship for people and lead to some evil consequences or hardship and disputes and difficulty as blameworthy extremism, and as the kind of affectation and going to extremes that is forbidden in Islam.
It was narrated from ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“Those who go to extremes are doomed.” He said it three times. Narrated by Muslim (2670).
Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim (16/220):
i.e., those who go to extremes and exaggerate in their words and deeds. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, speaking of different types of extremism in Majmoo’ al-Fatawa (7/7):
The fourth category is going to extremes in customs, which is adhering too strongly to ancient customs and not turning to that which is better than that. But if the customs are equal to others in serving a valid purpose, then adhering to one’s own customs is better than turning to foreign customs. End quote.
And Allah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship?page=2 | https://islamqa.info/en/answers/89642/ruling-on-customs-and-traditions-that-go-against-shareeah-or-cause-embarrassment | 57 | 89,642 |
315 | The prostration of everything in the universe to Allaah | Question
It says in Soorat al-Hajj 22:18 that the dawaab (moving living creatures, beasts, etc.) prostrate to Allaah. What is the nature of this prostration? | Praise be to Allah.
Note that this universe and all the created beings in it is
in thrall to Allaah, whether by choice or by force. The believer worships
Allaah by choice and is rewarded for his worship. Even though the kaafir may
be alienated from his Lord and failing to worship Him, the atoms of his body
and everything in him is worshipping Him and glorifying Him, but because our
understanding and perception are limited, we are unaware of that tasbeeh
(glorification of Allaah) and unable to understand its nature. Allaah says
(interpretation of the meaning):
“The seven heavens and the earth and all that is therein,
glorify Him and there is not a thing but glorifies His Praise. But you
understand not their glorification. Truly, He is Ever Forbearing,
Oft-Forgiving”
[al-Isra’ 17:44]
What this means is that
every created being is in a state of submission to Allaah and worships Him
in a manner appropriate to its situation. The sun, moon, stars, trees and
animals are all in a state of subjugation to Allaah and prostrate to Him,
and all of them worship Him in an appropriate manner. Allaah says
(interpretation of the meaning):
“See you not that
whoever is in the heavens and whoever is on the earth, and the sun, and the
moon, and the stars, and the mountains, and the trees, and Ad-Dawaabb
[moving (living) creatures, beasts], and many of mankind prostrate
themselves to Allaah. But there are many (men) on whom the punishment is
justified. And whomsoever Allaah disgraces, none can honour him. Verily,
Allaah does what He wills”
[al-Hajj 22:18]
“Have they not
observed things that Allaah has created: (how) their shadows incline to the
right and to the left, making prostration unto Allaah, and they are lowly?
And to Allaah
prostrate all that is in the heavens and all that is in the earth, of the
moving (living) creatures and the angels, and they are not proud [i.e. they
worship their Lord (Allaah) with humility]”
[al-Nahl 16:48-49]
Imaam Ibn Katheer said: Allaah is telling us of His Might,
Majesty and Pride, for everything submits to Him and all things and
creatures humble themselves before Him, inanimate objects and animals, and
those which are accountable among mankind and the jinn, and the angels.
Allaah tells us that everything that has a shadow that inclines towards the
right and towards the left – i.e., morning and evening – prostrates to
Allaah. Mujaahid said: When the sun passes its zenith everything prostrates
to Allaah.
Allaah has confirmed that all beings prostrate to Him, and He
has explained how some of them prostrate, which is by the inclining of its
shadow towards the right and the left. It does not mean that everything
prostrates on seven parts of the body; that applies only to the Muslims. The
prostration of all other beings is in accordance with their nature. The fact
that this prostration is prostration in the real sense is indicated by the
apparent meaning of the text, because there is no valid reason for not
interpreting the text as it appears to be, so we must accept it. That is
also supported by the fact that the prostration of the sun, moon, stars,
trees and animals is mentioned in conjunction with the prostration of the
angels and humans, which indicates that this is prostration in a real sense
for all the entities mentioned. Shaykh al-Islam Ibn Taymiyah (may Allaah
have mercy on him) said:
Prostration is a form of humility, so the prostration which
includes all creatures implies the utmost submission and humility. For every
created thing submits to His greatness and humbles itself before His might
and power. This does not mean that everything prostrates like human beings
do, on seven parts of the body, putting the forehead on the ground. This
kind of prostration is only for human beings. Some other nations bow but do
not prostrate, and that is their prostration. Allaah says (interpretation of
the meaning):
‘and enter the gate in prostration (or bowing with
humility) and say: “Forgive us”’
[al-Baqarah 2:58]
It was said that this
means enter it bowing, and some of them prostrate on their sides like the
Jews. Sujood (prostration) is a generic term but because the way in which
Muslims prostrate is so well known, many people think that this is how
everything prostrates.
Jaami’ al-Rasaa’il, 1/27
And he said:
It is known that
everything prostrates according to its nature, and the prostration of these
created entities does not mean that they put their foreheads on the ground.
Majmoo’ al-Fataawa, 21/284
This prostration includes the submission and humbling of
these created entities to Allaah and their surrendering to His Lordship,
Might and Sovereignty. Imam Ibn al-Qayyim said:
“It is the prostration of
humility and submission, for everything submits to His Lordship, humbles
itself before His Might and is subject to His Sovereignty.”
Madaarij al-Saalikeen, 1/107
The prostration of these created entities is a prostration in
a real sense as befits each of these entities. So man prostrates in the
manner that suits him, in the manner that is well known, on seven parts of
the body. The sun prostrates in the manner that suits it, as mentioned in
the saheeh hadeeth of Abu Dharr (may Allaah be pleased with him) who said:
“The Prophet (peace and blessings of Allaah be upon him) said to Abu
Dharr when the sun had set, ‘Do you know where it went?’ I said, ‘Allaah and
His Messenger know best.’ He said, ‘It has gone to prostrate beneath the
Throne, then it asks for permission to rise, but soon it will prostrate and
its prostration will not be accepted, and it will ask for permission to rise
and that will not be granted to it, and it will be said to it, “Go back from
whence you came,” and it will rise from the west. This is what Allaah says:
“And the sun runs on its fixed course for a term
(appointed). That is the Decree of the All-Mighty, the All-Knowing”
[Yaa-Seen 36:38].’”
(Narrated by al-Bukhaari, 3199)
So it prostrates in a real sense, as is suited to the sun,
but how does it prostrate to Allaah beneath the Throne? Allaah knows best
how this prostration happens. The apparent meaning of the hadeeth proves
that what this prostration means is not simply submission to the command of
Allaah and obedience to Him. Indeed, it is submission, humility and
surrender by prostrating in a real sense, but we do not understand how it
happens. Similarly it is said that the moon, the trees, the animals and all
other entities prostrate in a manner that suits them. What the believer
should do is not to let the fact that he does not know how some entities
prostrate prevent him from believing in this prostration, rather he must
believe in what Allaah has told him about other entities prostrating to Him.
And Allaah knows best. | Acts of worship | https://islamqa.info/en/categories/topics/57/acts-of-worship?page=2 | https://islamqa.info/en/answers/27036/the-prostration-of-everything-in-the-universe-to-allaah | 57 | 27,036 |
316 | Du’a for Exams: Authentic? | Question
What is the ruling on reciting some du`as before exams and afterwards, such as the du`a said when starting to revise, “O Allah I ask You for the understanding of the Prophets and the memory of the Messengers and angels who are close to You, make my tongue fresh with Your remembrance and my heart humble to You and obedient to You, for You are sufficient for me and You are the best disposer of affairs.” And when going out of the house and heading towards the exam, can I say, “O Allah, in You I have put my trust and I submit my affairs to You, and there is no refuge from You except with You.” And at the end of the exam: “Praise be to Allah Who has guided us and we could not have been guided had not Allah guided us.” And when stumbling over an answer: “There is no god but You, glory be to You, verily I was one of the wrongdoers. O Ever-Living, O Sustainer, by your mercy I seek help,” and many others. | Praise be to Allah.Du’a for exams: Authentic?
There is no report in the Sunnah which suggests any du`a for exams. The du`as that are widespread among students and are said during revision or when receiving the exam papers or when stumbling over an answer or when handing in the paper, etc., all have no basis in the Sunnah, either in authentic or weak reports. Rather they are all fabricated and are falsely attributed to the Prophet (peace and blessings of Allah be upon him).
Prohibition of telling lies against the Prophet
Attributing any such thing to the Sunnah when one knows that it is not part of the Sunnah makes a person one of those who tell lies against the Prophet (peace and blessings of Allah be upon him).
Al-Mughirah ibn Shu’bah (may Allah be pleased with him) said: I heard the Prophet (peace and blessings of Allah be upon him) say: “Telling a lie against me is not like telling a lie against anyone else. Whoever tells a lie against me deliberately, let him take his place in Hell.” (Narrated by al-Bukhari, 1229; Muslim, 4)
Whoever spreads these false hadiths and others like them, knowing that they cannot be soundly attributed to the Prophet (peace and blessings of Allah be upon him) is telling lies against the Prophet (peace and blessings of Allah be upon him) and his sin is the same as the sin of the one who fabricated them.
It was narrated from al-Mughirah ibn Shu’bah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever narrated from me a hadith which he thinks is false is one of the liars.” (Narrated by Muslim in the Introduction to his Sahih)
Du’a at during times of hardship and difficulty
There is a proven du`a for leaving the house , but it is not as described by the questioner. The phrase is “Ya Hayyu ya Qayyum bi rahmatika astaghith (O Ever Living, O Sustainer, by Your mercy I seek help).”
There are hadiths which indicate that this is to be said at times of hardship and difficulty. All of that includes exams and other difficulties . There follow the hadiths which have been narrated concerning that:
Anas ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever says – when leaving his house – Bismillah, tawakkaltu ‘ala Allah, la hawla wa la quwwata illa Billah (In the name of Allah, I put my trust in Allah, there is no power and no strength except with Allah), it will be said to him: You are taken care of and you are protected, and the Shaytan will keep away from him.” (Narrated by Abu Dawud, 5095; al-Tirmidhi, 3426; classed as sahih by al-Albani in Sahih Abi Dawud)
Anas ibn Malik (may Allah be pleased with him) said: If something upset him, the Prophet (peace and blessings of Allah be upon him) would say: “Ya Hayyu ya Qayyum bi rahmatika astaghith (O Ever Living, O Sustainer, by Your mercy I seek help).” (Narrated by al-Tirmidhi, 3524; classed as hasan by al-Albani in al-Silsilah al-Sahihah, 3182)
Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “O Allah, nothing is easy but that which You make easy and You can make hardship easy if You will.” Narrated by Ibn Hibban, 3/255; classed as sahih by al-Albani in al-Silsilah al-Sahihah, 2886.
Sa’d ibn Abi Waqqas (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said: “The prayer of Dhu’l-Nun when he was in the belly of the fish: ‘La ilaha illa Anta, subhanaka inni kuntu min al-zalimin (There is no god but You, glory to You, verily I was one of the wrongdoers).’ A Muslim never calls upon his Lord with these words concerning any matter, but his prayer is answered.” (Narrated by al-Tirmidhi, 3505; classed as sahih by al-Albani in al-Silsilah al-Sahihah, 1644)
To sum up, it is not permissible to invent du`as and attribute them to Islam. What has been narrated in the hadiths that may be said during times of hardship and difficulty is sufficient.
For more, please see this category: Supplications prescribed in Shari’ah
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/69759/dua-for-exams-authentic | 219 | 69,759 |
317 | Is there any du`a in the Sunnah for after one has completed the Quran? | Question
I hope that you can send me the du`a for completing the Quran as narrated in the Sunnah of the Prophet (peace and blessings of Allah be upon him). | Praise be to Allah.There is no specific u`a narrated in the Sunnah for after one has completed the Quran, or even from the companions of the Prophet (peace and blessings of Allah be upon him) or the well-known imams. One of the most well-known u`as regarding this matter is the u`a which is written at the end of many Mus-hafs and it attributed to Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), but there is no basis for attributing it to him. See Fatawa al-Shaykh Ibn ‘Uthaymeen, 14/226.
The u`a after completing the Quran is recited either after completing it whilst praying, or when not praying. There is no basis for reciting any u`a after completing it whilst praying. As for reciting a u`a after completing it when not praying, it is narrated that Anas (may Allah be pleased with him) did that.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on making u`a after completing the Quran in night prayers in Ramadaan?
He replied:
I do not know of any u`a for completing the Quran in night prayers in Ramadaan, either from the Prophet (peace and blessings of Allah be upon him) or from his companions. The most that has been narrated concerning that is that when Anas ibn Maalik (may Allah have mercy on him) had completed a reading of the Quran, he would gather his family and make u`a. This had to do with reading it outside of prayer. End quote.
Fataawa Arkaan al-Islam, p. 354
Shaykh Bakr Abu Zayd wrote a useful essay on this issue, at the end of which he said:
From the quotations in the two previous sections we may draw the following conclusion:
1 – u`a upon completion of the Quran in general:
The conclusion concerning this is as follows:
Firstly:
What we have stated above has to do with u`a upon completion of the Quran in general.
There is no proof that the Prophet (peace and blessings of Allah be upon him) did that, rather the reports are either mawdoo’ (fabricated) or are da’eef (weak) with no other reports to strengthen them. It is almost certain that there are no marfoo’ reports concerning this matter that can be relied upon, because the scholars who wrote comprehensively about the sciences of the Quran and the dhikrs to be recited in connection with the Quran, such as al-Nawawi, Ibn Katheer, al-Qurtubi and al-Suyooti, did not narrate anything other than what we have referred to above. If they had known of any reports with stronger isnaads, they would have quoted them.
Secondly:
There is a saheeh report that Anas ibn Maalik (may Allah be pleased with him) said u`a when he completed the Quran, and he would gather his family and children for that, and that a number of the Taabi’een followed him in that, as mentioned in the report of Mujaahid ibn Jabr (may Allah have mercy on them all).
Thirdly:
There is no suggestion in the texts of Imam Abu Haneefah and Imam al-Shaafa’i (may Allah have mercy on them) that this is Islamically prescribed.
What is narrated from Imam Maalik (may Allah have mercy on him) is that this is not something that the people did, and that completing the Quran in night prayers in Ramadaan is not Sunnah.
Fourthly:
The view that it is mustahabb to make u`a after completing the Quran is what is narrated from Imam Ahmad (may Allah have mercy on him), as our Hanbali scholars narrated from him, and as was affirmed by some later scholars of the other three madhhabs.
2 – u`a following completion of the Quran in prayer
This may be summed up as follows:
Firstly:
From what is quoted above, there is no one letter from the Prophet (peace and blessings of Allah be upon him) or from one of his companions (may Allah be pleased with them) to indicate that it is Islamically prescribed to recite this u`a in prayer after completing the Quran, before or after bowing, whether that is done by an imam or by one who is praying alone.
Secondly:
The closest we can find on this matter is what was quoted by the scholars of our madhhab from the report from Imam Ahmad (may Allah have mercy on him), according to the report of Hanbal, al-Fadl and al-Harbi, the isnaad of which we cannot find, about saying the u`a for completing the Quran in Taraweeh prayer before bowing.
According to another report narrated from him – the source of which is not known – he allowed it in the u`a of Witr.
See Marwiyaat u`a Khatm al-Quran.
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/65581/is-there-any-dua-in-the-sunnah-for-after-one-has-completed-the-quran | 219 | 65,581 |
318 | Members of the congregation saying “Nashhadu (we bear witness) and “Haqqan (indeed)” when the imam praises Allaah | Question
Sometimes we hear some members of the congregation saying, Ameen, Nashhadu (we bear witness), Subhaanaka (Glory be to You) etc, during Du’aa’ al-Qunoot. If that is narrated in any report, please explain to us when it should be said. | Praise be to Allah.
The Sunnah is that when the imam recites Du’aa’ al-Qunoot
during the prayer, the members of the congregation should say Ameen to his
du’aa’. But when the imam is praising Allaah, it is better for them to
remain silent, because the imam’s praise is sufficient. As for some of the
members of the congregation saying, Nashhadu (we bear witness) or “Ya
Allaah” and so on, there is no basis for this.
Shaykh Bakr Abu Zayd said:
Some mistakes and
innovations are sometimes done during the du’aa’ and dhikr, such as the
following: …
45. Answering the dhikr during the qunoot of the imam by
saying “haqqan (indeed) or “sadaqta (you have spoken the truth)” or “sadaqan
wa ‘adalan (that is right and true)” or “ashhadu (I bear witness)” or “haqq
(truth)” and so on. There is no basis for saying any of these things.
Tasheeh al-Du’aa’, p. 419-423. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/46962/members-of-the-congregation-saying-nashhadu-we-bear-witness-and-haqqan-indeed-when-the-imam-praises-allaah | 219 | 46,962 |
319 | Status of the hadeeth about what is called the “du’aa’ of Jibreel” | Question
What is the status of this du’aa’? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Jibreel came down to me when I was praying behind the Maqaam and when I had finished praying I called upon my Lord, and said: ‘My Beloved, teach me something for my ummah so that when I depart this world and leave them, they may call upon Allaah and He will forgive them.” Jibreel said: “Whoever among your ummah bears witness that there is no god but Allaah and that you are Muhammad the Messenger of Allaah, and fasts the three days of al-beed, the thirteenth, fourteenth and fifteenth of each month, then calls upon Allaah with this du’aa’, which is written around the Throne. By the power of this du’aa’, O Muhammad, I descend and ascend. By this du’aa’ the Angel of Death takes the souls of the believers. This du’aa’ is written on the covers and pillars of the Ka’bah. Whoever among your ummah recites this du’aa’ will be safe from the torment of the grave and he will be one of those who are safe on the day of the great terror and from the death of the evildoers and Allaah will grant him independence of means, and he will granted provision from a source he never could imagine, and you will be his intercessor on the Day of Resurrection, O Muhammad…: ‘In the name of Allaah, the Most Gracious the Most Merciful. May Allaah send blessings upon Muhammad and his pure family. Glory be to You, You are Allaah, there is no god but You, You are the Guardian, the Protector; Glory be to You, You are Allaah, there is no god but You, You are the Fashioner, the Most Merciful; Glory be to You, You are Allaah, there is no god but You, You are All-Hearing, All-Knowing; Glory be to You, You are Allaah, there is no god but You, You are the Ever-Living, Sustainer; Glory be to You, You are Allaah, there is no god but You, You are All-Seeing, the Truthful; Glory be to You, You are Allaah, there is no god but You, You are the Expander, the Subtle; Glory be to You, You are Allaah, there is no god but You, You are the Most High, the Most Great; Glory be to You…” etc.
Is this correct. | Praise be to Allah.
This hadeeth which is called “the du’aa’ of Jibreel” has no
basis in the saheeh Sunnah, and not even among the da’eef (weak) reports. It
is a hadeeth that is falsely attributed to the Prophet (peace and
blessings of Allaah be upon him). Whoever is familiar with the wording of
ahaadeeth and du’aa’s will have no doubt that it is a fabrication of the
heretics. Describing the virtues of this du’aa’ it was said: “Whoever writes
it on his shroud with the dust of al-Husayn (peace be upon him) will be
protected from the torment of the grave”!
Some of the phrases used are indicative of the folly of the
author, as he thinks that this du’aa’ can trick the guardians of the faith.
Listen to what he says: “The Messenger of Allaah (peace and blessings
of Allaah be upon him) said, and I memorized it and taught it to the
believers of our party and our supporters”!
As for the exaggerations about the rewards to be earned, and
the mistakes in grammar and spelling, there are many such. At the beginning
it says: “O Allaah, send blessings upon Muhammad and the family of Muhammad,
there is no god but Allaah, the number of those who proclaim His Oneness,
Allaah is Most great, the number of those who proclaim His greatness, praise
be to Allaah, the number of those who praise Him, glory be to Allaah the
number of those who glorify Him, I ask Allaah for forgiveness, I ask Allaah
for forgiveness, the number of those who ask for forgiveness.”
Whatever the case, in the saheeh Sunnah there is enough to
suffice and we have no need of these misguided myths. Our advice to our
brother is to read Husn al-Muslim (available in English under the
title “The Fortress of the Muslim”) or Saheeh al-Kalim al-Tayyib, and
the du’aa’s narrated by the trustworthy imams such as al-Bukhaari and Muslim
in the chapters on du’aa’ in their books.
And Allaah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/70265/status-of-the-hadeeth-about-what-is-called-the-duaa-of-jibreel | 219 | 70,265 |
320 | Is Salaat al-Haajah prescribed in Islam? If it is proven to work, will that justify doing it? | Question
Salaat al-Haajah is a prayer with twelve rak’ahs, with the tashahhud between each two rak’ahs and in the final tashahhud we praise Allaah, may He be glorified and exalted, and send blessing and peace upon the Prophet (peace and blessings of Allaah be upon him), then we prostrate and recite al-Faatihah seven times, and Aayat al-Kursiy seven times, then we say ten times “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd was huwa ‘ala kulli shay’in qadeer (There is no god but Allaah alone with no partner or associate, His is the Dominion, to Him be praise, and He has power over all things). Then we say: “O Allaah, I ask You by the glory of Your Throne and the Mercy of Your Book and Your greatest name and Your highest majesty and Your perfect words,” then we ask Allaah for what we need, then we lift our heads from prostration and say salaam to the right and left.
My question is:
It was said to me that the Prophet (peace and blessings of Allaah be upon him) forbade reciting Qur’aan when prostrating, but I tried this prayer when I was studying and Allaah answered my prayer. Now I am in need and I want to offer this prayer. What advice can you offer me?. | Praise be to Allah.Salaat
al-Haajah is mentioned in four hadeeths, two of which are fabricated. In one
hadeeth Salaat al-Haajah has twelve rak’ahs and in the other it has two. The
third hadeeth is da’eef jiddan (very weak) and the fourth hadeeth is da’eef
(weak). In the last two hadeeths the prayer has two rak’ahs.
The first
hadeeth is that which is mentioned in the
question. It is narrated from Ibn Mas’ood (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon him) said:
“Twelve rak’ahs that you pray by night or day and recite the tashahhud
between each two rak’ahs. When you recite tashahhud at the end of the
prayer, then praise Allaah and send blessings and peace upon the Prophet,
and recite the Opening of the Book seven times whilst you are prostrating,
and say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa
lahu’l-hamd was huwa ‘ala kulli shay’in qadeer (There is no god but
Allaah alone with no partner or associate, His is the Dominion, to Him be
praise, and He has power over all things) ten times. Then say: “O Allaah, I
ask You by the glory of Your Throne and the Mercy of Your Book and Your
greatest name and Your highest majesty and Your perfect words,” Then ask for
what you need, then raise your head and say salaam right and left. Do not
teach it to the foolish for they will pray and will be answered.”
Narrated by
Ibn al-Jawzi in al-Mawdoo’aat (2/63) via ‘Aamir ibn Khadaash from
‘Amr ibn Haroon al-Balkhi.
Ibn al-Jawzi
narrated from Ibn Ma’een that ‘Amr al-Balkhi was a liar, and he said: It is
narrated in saheeh reports that it is forbidden to recite Qur’aan when
prostrating.
See:
al-Mawdoo’aat (2/63) and Tadreeb al-Mawdoo’aat by al-Dhahabi (p.
167).
There is a
difference of opinion among the scholars about saying the phrase “I ask You
by the glory of Your Throne” in du’aa’, depending on what is meant by the
phrase, which is not narrated in sharee’ah. Some scholars said that it is
not allowed to say this in du’aa’, such as Imam Abu Haneefah, because it is
an innovated form of tawassul (seeking to draw close to Allaah). Others
regarded it as permissible because they believe that it is seeking to draw
close to Allaah by virtue of one of the attributes of Allaah, may He be
glorified and exalted, not because it is permissible in their view to draw
close to Allaah by virtue of created things.
Shaykh
al-Albaani (may Allaah have mercy on him) said:
I say: But
the report referred to is false and is not saheeh (sound). It was narrated
by Ibn al-Jawzi in al-Mawdoo’aat and he said: This is undoubtedly a
fabricated (mawdoo’) hadeeth, and al-Haafiz al-Zayla’i agreed with him in
Nasab al-Raayah (273). So it cannot be taken as evidence. If someone
were to say: “I ask You by the glory of Your Throne”, it is seeking to draw
close to Allaah by virtue of one of the attributes of Allaah, may He be
glorified and exalted, so it is tawassul that is acceptable in Islam, on the
basis of other evidence, so there is no need for this fabricated hadeeth.
Ibn
al-Atheer (may Allaah have mercy on him) said: “I ask You by the glory of
Your Throne”, means, by the attributes which made it glorious, or it may
mean, by the location of the glory in the Throne. The correct meaning is by
the glory of Your Throne. The companions of Abu Haneefah regarded it as
makrooh to use this phrase in du’aa’.
Based on the
first meaning, i.e., the attributes that made the Throne glorious, it is
tawassul by virtue of one of the attributes of Allaah, may He be exalted, so
it is permissible. But based on the second meaning, i.e., the location of
the glory in the Throne, then it is tawassul by virtue of a created thing,
so it is not permissible. Whatever the case, the hadeeth does not deserve
further research or interpretation because it is not proven, so the above is
sufficient for us. End quote from al-Albaani.
Al-Tawassul wa Anwaa’uhu wa Ahkaamuhu (p. 48, 49)
Shaykh
Saalih al-Fawzaan (may Allaah preserve him) said:
This is a
hadeeth which is somewhat strange, as the questioner noted, because it
enjoins reciting al-Faatihah in a position other than standing, namely when
bowing and prostrating, and doing that repeatedly, as well as saying“I ask You by the glory of Your Throne” etc.
All of these are strange things. So the questioner should not act upon this
hadeeth. There are sufficient saheeh ahaadeeth which are proven to be from
the Prophet (peace and blessings of Allaah be upon him) and concerning
which there is no confusion; these point to naafil acts of worship and
prayers which are good and which are sufficient in sha Allaah. End quote.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan
(1/46).
It is proven
that the Prophet (peace and blessings of Allaah be upon him) forbade
reciting Qur’aan whilst bowing and prostrating.
It was
narrated that ‘Ali ibn Abi Taalib (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) forbade
me to recite Qur’aan when bowing or prostrating. Narrated by Muslim (480).
In the
answer to question no. 34692 we have quoted the hadeeth and quoted the view
of the scholars of the Standing Committee that it is da’eef (weak) in both
its isnaad and text.
The
second hadeeth narrated concerning salaat
al-haajah is as follows:
It was
narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Jibreel (peace be upon him) came to me with some du’aa’s and said: When
some worldly matter befalls you, say these words first, then ask for what
you need: O Creator of the heavens and the earth, O possessor of majesty and
honour, O helper of those who cry for help, O helper of those who seek help,
O reliever of calamity, O most merciful of those who show mercy, O answerer
of the call of the one who is in distress, O God of the universe, so You I
tell my need, You know best about it so fulfil it.”
Narrated by
al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). Shaykh
al-Albaani (may Allaah have mercy on him) said in Da’eef al-Targheeb
(419) and al-Silsilah al-Da’eefah (5298) that it is mawdoo’
(fabricated).
The third
hadeeth is as follows:
It was
narrated that ‘Abd-Allaah ibn Abi Awfa said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: Whoever has a need from
Allaah or from one of the sons of Adam, let him do wudoo’ and do it well,
then let him pray two rak’ahs, then let him praise Allaah and send blessings
and peace upon the Prophet (peace and blessings of Allaah be upon him).
Then let him say: There is no god but Allaah, the Forbearing, the Most
Generous. Glory be to Allaah the Lord of the Mighty Throne. Praise be to
Allaah, the Lord of the Worlds. O Allaah, I ask You for the means of Your
Mercy and forgiveness, the benefit of every good deed and safety from all
sins. I ask You not to leave any sin of mine but You forgive it, or any
distress but You relieve it, or any need that is pleasing to You but you
meet it, O most Merciful of those who show mercy.”
Narrated by
al-Tirmidhi (479) and Ibn Maajah (1384).
Al-Tirmidhi
said: This is a ghareeb hadeeth, and there is some problem in its isnaad.
Al-Albaani
(may Allaah have mercy on him) stated in Da’eef al-Targheeb (416): it
is a very weak (da’eef jiddan) hadeeth.
The fact
that the hadeeth is da’eef has already been mentioned in the answer to
question no. 10387, q.v.
The
fourth hadeeth is as follows:
It was
narrated from Anas (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) said: “O ‘Ali, shall I not teach
you a du’aa’ which, if some worry or distress befalls you, you may call upon
your Lord with it and you will be answered by Allaah’s leave and you will be
granted relief? Do wudoo’ and pray two rak’ahs, and praise and glorify
Allaah, and send blessings upon your Prophet, and ask for forgiveness for
yourself and the believing men and women, then say: O Allaah, You judge
between Your slaves concerning that in which they differ, there is no god
but Allaah, the Most High, the Almighty, there is no god but Allaah, the
Forbearing the Most Generous. Glory be to Allaah, the Lord of the seven
heavens and the Lord of the Mighty Throne. Praise be to Allaah the Lord of
the Worlds. O Allaah, reliever of distress and worry, answerer of the call
of the one who is in distress when he calls upon You, Most Compassionate and
Most Merciful in this world and in the Hereafter, have mercy on me in my
need and meet it, mercy that will leave me with no need of the mercy of
anyone other than You.”
Narrated by
al-Asbahaani, as stated in al-Targheeb wa’l-Tarheeb (1/275). It was
classed as da’eef by al-Albaani (may Allaah have mercy on him) in Da’eef
al-Targheeb (417). He said: Its isnaad is weak and contains narrators
who are not known. See also al-Silsilah al-Da’eefah (5287).
Conclusion:
There is no saheeh hadeeth about this prayer, so it is not prescribed for
the Muslim to offer it. What is narrated in the saheeh Sunnah of prayers,
du’aa’s and adhkaar is sufficient for him.
Secondly:
With regard
to the questioner saying that she tried it and found it beneficial, this was
said by others before her, but issues of sharee’ah cannot be proven in this
way.
Al-Shawkaani
(may Allaah have mercy on him) said:
The Sunnah
cannot be proven merely from experience, and the acceptance of du’aa’ does
not necessarily mean that this was narrated in a sound from the Messenger of
Allaah (peace and blessings of Allaah be upon him). Allaah may answer a
du’aa’ even when one does not seek to draw close to Him by means of the
Sunnah, for He is the Most Merciful of those who show mercy, or the answer
may be a kind of test that may lead a person further away from Allaah. End
quote.
Tuhfat
al-Dhaakireen (p. 140).
Shaykh
Saalih al-Fawzaan (may Allaah preserve him) said:
As for what
is said about So and so having tried it and found it to be true, all of that
does not indicate that the hadeeth is saheeh. The fact that a person tried
something and got what he wanted does not prove that which is said about it
or narrated concerning it is correct, because it may be decreed that he gets
this thing, or it may be a test and trial for the one who does that.
Achieving one’s aim does not mean that what is narrated concerning it is
correct. End quote.
Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan
(1/46)
And Allaah
knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/70295/is-salaat-al-haajah-prescribed-in-islam-if-it-is-proven-to-work-will-that-justify-doing-it | 219 | 70,295 |
321 | Can We Say “Alhamdullilah alladhi la yuhmadu ‘ala makruhin siwah”? | Question
Is it Sunnah to make du’a if we are afflicted by calamity and say, “Praise be to Allah besides Whom no one can be praised for that which is disliked” (Alhamdullilah alladhi la yuhmadu ‘ala makruhin siwah)?
I hear this du’a a great deal, but I do not know whether it was proven to be from the Prophet (peace and blessings of Allah be upon him) or not. | Praise be to Allah.This du’a “Alhamdullilah alladhi la yuhmadu ‘ala makruhin siwah” was not narrated from the Prophet (peace and blessings of Allah be upon him). What was narrated from the Prophet (peace and blessings of Allah be upon him) is that which was narrated by Ibn Majah (3803) from ‘Aishah who said: “When the Messenger of Allah (peace and blessings of Allah be upon him) saw something that he liked, he would say, ‘Al-hamdu Lillah alladhi bi ni’matihi tatimm ul-salihat (Praise be to Allah by Whose blessing good things happen).’ And if he saw something that he disliked he would say, ‘alhamdulillah ‘ala kulli hal’ (praise be to Allah in all circumstances).’” (Classed as hasan by al-Albani in Sahih Ibn Majah)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said in Tafsir Juz ‘Amma (p. 127):
“With regard to what some people say, “Praise be to Allah besides Whom no one can be praised for that which is disliked”, this is contrary to that which is taught in the Sunnah. Rather you should say what the Prophet (peace and blessings of Allah be upon him) said: “Al-hamdu Lillahi 'ala kulli haal (praise be to Allah in all circumstances).” If you say, “Praise be to Allah besides Whom no one can be praised for that which is disliked”, then you are in fact announcing that you dislike what Allah has decreed for you, and this is not appropriate. Rather what you should do is to bear with patience that which Allah has decreed for you, whether you like it or not, because the One Who has decreed it is Allah, may He be glorified. He is your Lord and you are His slave; He is your Owner and you belong to Him. If Allah is the One Who has decreed for you something that you dislike, then do not panic, rather you must be patient and not get angry, whether you keep that in your heart or you express it in your words and physical actions.
Be patient and put up with it, because circumstances change and nothing in this world lasts forever. The Prophet (peace and blessings of Allah be upon him) said: “Know that victory comes with patience, and that ease comes with difficulties, and that with hardship there is relief.” (Classed as sahih by al-Albani in Tahqiq al-Sunnah li Ibn Abi ‘Asim, 315)
Allah is to be praised in all circumstances, at times of both ease and hardship, because if He decrees a time of ease, it is a test and a trial. Allah says (interpretation of the meaning):
“and We shall make a trial of you with evil and with good.” [al-Anbiya 21:35]
If something bad happens to you, then bear it with patience, for that is also a test and a trial from Allah, to see whether you will be patient or not. If you are patient and seek reward from Allah, then Allah says (interpretation of the meaning):
“Only those who are patient shall receive their reward in full, without reckoning.” [al-Zumar 39:10]”
For more, please see these answers: 263376 , 107258 and 146025 .
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/33663/can-we-say-alhamdullilah-alladhi-la-yuhmadu-ala-makruhin-siwah | 219 | 33,663 |
322 | Ruling on calling upon Allah by saying “Yaa Noor an-Noor (O Light of Light)” | Question
Is it permissible for us to say in our supplication (du`a), “Yaa Noor an-Noor (O Light of Light)”? | Praise be to Allah.Firstly:
The best supplications are those that are proven from the Messenger of Allah (blessings and peace of Allah be upon him) and to which Allah guided us in the Holy Quran. Ibn Taymiyah said: Undoubtedly adhkaar and du`as are among the best acts of worship, and acts of worship are based on tawqeef [i.e., following what is in the Quran and saheeh Sunnah, with no room for individual opinion] and following, not on desires and innovation. The Prophetic du`as and adhkaar are the best that one may choose, and the one who does that will be safe and sound. The benefits that will result from that cannot be described or comprehended by man. Any adhkaar other than that may be haraam or makrooh, or they may include shirk which most people do not realize; it is a matter that would take too long to explain in detail.
No one has the right to prescribe for people any kind of adhkaar and du`as except those that are narrated in the Sunnah, and make them a regular act of worship that people should observe regularly as they offer the five daily prayers regularly. Rather that is inventing a religious practice for which Allah has not given permission, in contrast to the supplications that a person may offer sometimes, without making it a regular practice for people. If this type of du`a does not include any prohibited meanings, then it is not right to disallow it, but it may include something that is haraam without the individual realizing that.
For example, in the case of necessity a person may offer whatever supplications come to mind at that time.
As for adopting a regular wird or dhikr that is not prescribed in the religious texts, this is something that is not allowed. Moreover, the du`as and adhkaar that are prescribed help one to attain the soundest aims and achieve the highest objectives, so no one turns away from them to made-up, innovated adhkaar except one who is ignorant, heedless or a transgressor.
End quote from Majmoo‘ al-Fataawa (22/510).
On our website there are a number of prescribed adhkaar and du`as. You can find them in the answers to questions no. 77208 and 82463.
Secondly:
This phrase, “Yaa Noor an-Noor (O Light of Light)”, is a foreign phrase that does not reflect the beauty of true Arabic speech. It is known that Allah is an-Noor (the Light), as He, may He be exalted, says (interpretation of the meaning): “Allah is the Light of the heavens and the earth” [an-Noor 24:35]. This is the ultimate description, so describing Him as the “Light of light” serves no purpose.
Rather this supplication is known in the dhikr and awraad (litanies) of some of those who follow innovation and call themselves spiritual healers, and they believe that it has a certain status and must be recited a certain number of times, according to them. Some of them ascribe to it certain secrets and characteristics, for which Allah has not sent down any authority, and for which they have no evidence or proof.
This supplication is included in what the Raafidis and some Sufi groups call du`a al-Jawshan al-Kabeer.
It says in Fataawa al-Lajnah ad-Daa’imah (1/286): It is permissible to perform ruqyah by reciting Quran and adhkaar, and any du`a in which there is no shirk or anything that is prohibited.
With regard to the books called al-Hisn al-Haseen, Hirz al-Jawshan and as-Sab‘ah al-‘Uqood, taking them as amulets is not permitted.
With regard to reciting Aayat al-Kursiy when going to sleep, it is beneficial, and reciting Qul Huwa Allahu Ahad and al-Mi‘wadhatayn [i.e., the last three soorahs of the Quran] is also beneficial. End quote.
We have discussed this dhikr previously in the answer to question no. 105378.
Based on that, we advise the questioner to strive hard to recite only the supplications that are soundly narrated, and to avoid fabricated supplications and innovated awraad.
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/309633/ruling-on-calling-upon-allah-by-saying-yaa-noor-an-noor-o-light-of-light | 219 | 309,633 |
323 | A Brief Introduction to the Fatwas of the Standing Committee for Scholarly Research and Issuing Fatwas | Question
I found in a chat room a strange du’a. The poster said: “Whoever recites this du’a at any time, it is as if he has done Hajj 360 times, and read the entire Quran 360 times, and freed 360 slaves, and given 360 dinars in charity, and given relief to 360 people in distress...” etc. I looked on Google, and I was astonished to see how widespread this du’a is, but I could only find a very few websites or pages which responded with fatwa number 21084 from the Standing Committee for Scholarly Research and Issuing Fatwas.
But the problem is: does simply writing this phrase -- Standing Committee for Scholarly Research and Issuing Fatwas -- underneath the answer give credibility to the fatwa, or must we verify the source and check whether the Standing Committee for Scholarly Research and Issuing Fatwas is in fact the source of the fatwa?
What is the proper way to verify the fatwas of the Standing Committee for Scholarly Research and Issuing Fatwas on the Internet and to find out whether it is in fact responsible for issuing a particular fatwa?
Is there an official and trustworthy site dedicated to fatwas of the Standing Committee for Scholarly Research and Issuing Fatwas on the Internet?
Is a person sinning if he publishes a fatwa without verifying the source or mentioning it? | Praise be to Allah.Firstly:
The Standing Committee for Scholarly Research and Issuing Fatwas in the Kingdom of Saudi Arabia is one of the respected scholarly committees of current times. It includes a number of senior scholars from this country, and it has a high level of credibility in scholarly and Islamic circles. It has done a great deal of work in explaining the rulings of sharee’ah (Islamic law) to the people and issuing fatwas (verdicts) having to do with all aspects of life. Al-Shaykh Ahmad ibn ‘Abd al-Razzaq al-Duwaysh has compiled the fatwas issued by the committee, and the first group of them has appeared in 26 volumes; the second group has appeared in six volumes. This is one of the most important references that may be used by people and seekers of knowledge today in the study of contemporary fiqhi (jurisprudential) issues.
These fatwas are available in full on the Internet on the website of the General Presidency of Scholarly Research and Ifta, via the following link.
The book is available in image form on the Internet via the following link.
Secondly:
With regard to the du’a mentioned in the question, a genuine fatwa has been issued concerning it by the Standing Committee, and it has been published in the book which includes a number of their fatwas. We will quote to you here that which has to do with this du’a.
It says in Fatawa al-Lajnah al-Daimah (24/281-284), fatwa no. 21084:
All praise belongs to Allah Alone and peace and blessings be upon the one after whom there is no Prophet.
The Standing Committee for Scholarly Research and Issuing Fatwas has examined that which was sent to the Chief Mufti by Dr. Muhammad ibn Sa’d al-Shuwayir and was referred to the Council of Senior Scholars no. 3598, dated 9/7/1420 AH. The enquirer stated that one of the citizens brought a flyer which he says he found in the mosque where he prays, and he is asking for a fatwa concerning it. In this paper it says the following:
“La ilaha ill-Allah al-Jaleel al-Jabbar, La ilaha ill-Allah al-Wahid al-Qahhar, La ilaha ill-Allah al-‘Azeez al-Ghaffar, La ilaha ill-Allah al-Kareem al-Sattar, La ilaha ill-Allah al-Kabeer al-Muta’al. La ilaha ill-Allah wahdahu la shareeka lah, ilahan wahidan rabban wa shahidan, samadan wa nahnu lahu muslimoon. La ilaha ill-Allah wahdahu la shareeka lah, ilahan wahidan rabban wa shahidan nahnu lahu ‘abidoon, La ilaha ill-Allah wahdahu la shareeka lah, ilahan wahidan rabban wa shahidan, nahnu lahu qanitoon, La ilaha ill-Allah wahdahu la shareeka lah, ilahan wahidan rabban wa shahidan, nahnu lahu sabiroon. La ilaha ill-Allah Muhammad rasool-Allah, ‘Ali wali-Allah. Allahumma ilayka wajahtu wajhi, wa ilayka fawwadtu amri, wa ‘alayka tawakkaltu ya arham al-rahimeen. (There is no god but Allah, the Majestic, the Exalted in Might, there is no god but Allah, the One, the Subduer, there is no god but Allah, the Almighty, the All-Forgiving, there is no god but Allah, the Most Generous, the Concealer, there is no god but Allah, the Most Great, the Most High. There is no god but Allah alone with no partner or associate, one God, Lord and Witness, Eternal, and we submit to Him. There is no god but Allah alone, with no partner or associate, One God, Lord and Witness, and we worship Him; there is no god but Allah alone with no partner or associate, one God, Lord and Witness, and we are devoted to Him; there is no god but Allah alone with no partner or associate, one God, Lord and Witness, and we are patient for His sake. There is no god but Allah, Muhammad is the Messenger of Allah, and ‘Ali is the wali (close friend) of Allah. O Allah, to You I turn my face and to You I delegate my affairs, and in You I put my trust, O Most Merciful of those who show mercy.
It was narrated from the Messenger of Allah (peace and blessings of Allah be upon him) in the hadeeth that he said: “Whoever recites this du’a at any time, it is as if he has done Hajj 360 times, and read the entire Quran 360 times, and freed 360 slaves, and given 360 dinars in charity, and given relief to 360 people in distress.” No sooner had the Messenger of Allah (peace and blessings of Allah be upon him) spoken this hadeeth, but al-Ameen Jibreel (peace be upon him) came down and said: O Messenger of Allah, any slave of Allah, male or female, among your ummah, O Muhammad, who recites this du’a, even if it is only once in his lifetime, by my holiness and majesty, I guarantee to him seven things:
1. I will relieve him of poverty
2. I will protect him from the questioning of Munkar and Nakeer
3. I will help him to pass over al-Sirat (the bridge over Hell)
4. I will protect him from sudden death
5. I will make it forbidden for him to enter Hell
6. I will protect him from the squeezing of the grave
7. I will protect him from the wrath of the unjust ruler.
The Messenger of Allah (peace and blessings of Allah be upon him) spoke the truth.
After studying this matter, the Committee for Issuing Fatwas replied as follows:
This du’a which is attributed to the Prophet (peace and blessings of Allah be upon him) is a false du’a, which has no basis in the Book of Allah or the Sunnah (teachings) of His Prophet (peace and blessings of Allah be upon him). The hadeeth which speaks of its virtue is a false and fabricated hadeeth. We have not found any of the imams of hadeeth who narrated it with this wording.
The indications that it has been fabricated are clear for a number of reasons including the following:
1. This supplication and its implications are contrary to sound commonsense and that which has been clearly narrated in the Book of Allah and the Sunnah of His Prophet (peace and blessings of Allah be upon him). That is because of the suggestion of these huge numbers of reward for the one who recites this supplication.
2. It includes the phrase “‘Ali is the wali (close friend) of Allah.” Undoubtedly the Ameer al-Mu’mineen ‘Ali ibn Abi Talib (may Allah be pleased with him) is one of the close friends of Allah, in sha Allah, but singling him out for mention to the exclusion of others is a Rafidi (Shiite) idea.
3. It states that one of the effects of this supplication is that the one who recites it will enter Paradise even if he commits major sins or does anything that is contrary to faith. This is invalid and unacceptable according to reason and sharee’ah (Islamic law).
Based on this, what every Muslim should do is pay no attention to this flyer, and destroy it, and warn people against being deceived by this or similar things. He has to verify matters of religion and ask people of knowledge about anything that he is confused about, so that he will worship Allah with insight and will not fall victim to charlatans and weak souls who want to divert the Muslims from that which concerns them of both religious and worldly matters, and make them attached to illusions and innovations that have no validity.
Standing Committee for Scholarly Research and Issuing Fatwas
It is essential to point out here the necessity of verifying the attribution of fatwas to their authors before spreading them or announcing them. Indeed, this is essential in everything that one attributes to someone else. Allah says (interpretation of the meaning):
“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allah).”
[al-Isra 17:36]
If people responded to this divine command, it would suffice them against a great deal of division and conflict which brings nothing but evil.
You may verify that this fatwa was indeed issued by the Standing Committee, either by reading their books if that is possible for you or you have a copy of them, or by reading about it on the official website of the General Presidency of Scholarly Research and Ifta, the link to which we have mentioned above, or if it is quoted to you from them by a trustworthy scholar or on a trustworthy website. On our website you will find hundreds of fatwas quoted from the Standing Committee, along with the volume and page number in which the fatwa appears.
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/126635/a-brief-introduction-to-the-fatwas-of-the-standing-committee-for-scholarly-research-and-issuing-fatwas | 219 | 126,635 |
324 | The Supplication: “O Allah, if my provision is in heaven, send it down” | Question
I wanted to ask about the validity of this du‘a(supplication): “O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is far away, bring it close; if it is close, make it easy; if it is little, increase it; if it is great, bless it for me.” If it is saheeh (authentic), should it be said in any particular situation or at any particular time? | Praise be to Allah.This du‘a is not proven in any of the books of Sunnah (prophetic teachings) and reports from the Prophet of Allah (peace and blessings of Allah be upon him), and it was not narrated from any of the Sahabah (Companions) or Tabi‘een (Successors). Rather it is the du‘a of an unknown Bedouin woman which one of the scholars heard her saying at ‘Arafah.
Al-Daynoori narrated in al-Mujalisah wa Jawahir al-‘Ilm with his isnad (chain of transmission) (p. 727) that al-Asma‘i said:
I heard a Bedouin woman in ‘Arafah saying: “O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is far away, bring it close; if it is close, make it easy.” End quote.
It was also narrated by al-Jahiz in al-Bayan wa’l-Tabyeen (517), by al-Zamakhshari in Rabee‘ al-Abrar (178) and others.
What is meant by this du‘a, in general terms, is asking for provision and that it be made easy to reach it. There is nothing wrong with this, although we think that this du‘a is a kind of overstepping the mark and long-windedness in asking, which is contrary to the best guidance, the guidance of Muhammad (peace and blessings of Allah be upon him) and his Companions (may Allah be pleased with them) after him. It was narrated that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) preferred concise words in du‘a and would not use any other kind of words. Narrated by Ahmad (27649) and Abu Dawood (1482); classed as saheeh by al-Albani in Saheeh al-Jami‘.
What is meant by concise du‘as is that which covers the goodness of this world and the Hereafter, in which the words are few but the meanings many, as in the verse in which Allah says (interpretation of the meaning): “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [al-Baqarah 2:201]; and as in the du‘a asking for well-being (‘afiyah) in this world and in the Hereafter.
‘Ali al-Qari said: The concise du‘a is that which covers all good things or includes praise of Allah. End quote.
‘Awn al-Ma‘bood Sharh Sunan Abi Dawood, 4/249
It was narrated from a son of Sa‘d ibn Abi Waqqas (may Allah be pleased with him) that he said: My father heard me when I was saying, ‘O Allah, I ask You for Paradise and its delights and its joys and so on, and I seek refuge in You from Hell and its chains and fetters and so on.’ He said: ‘O my son, I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “There will be people who overstep the mark in du‘a.” Beware lest you be one of them. If you are given Paradise, you will be given all the good things that are in it, and if You are given refuge from Hell you will be given refuge from all the bad things that are in it! Narrated by Ahmad (1486) and Abu Dawood (1480); classed as saheeh by al-Albani.
One of the du‘as of the Prophet (peace and blessings of Allah be upon him) was: “O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (al-Zahir) and there is nothing above You; You are the Hidden (al-Batin) and there is nothing beyond You. Settle our debt and spare us from poverty.” Narrated by Muslim, 2713.
It was narrated from ‘Ali (may Allah be pleased with him) that a mukatib (slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell you some words which the Messenger of Allah (peace and blessings of Allah be upon him) taught me? And if you have debt like the mountain of Seer, Allah will pay it off for you. He said: ‘Say: Allahumma akfini bi halalika ‘an haramika wa aghnini bi fadlika ‘amman siwaka (O Allah, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’” Narrated by al-Tirmidhi (3563); classed as hasan (sound) by al-Albani in Saheeh al-Tirmidhi. See: Tasheeh al-Du‘a by Shaykh Bakr Abu Zayd, p.61-63.
What comparison can there be between this and that long-winded du‘a of the Bedouin?
What we prefer for you and for every wise person, is the du‘a of the Prophet (peace and blessings of Allah be upon him). If you are faced with any need pertaining to this world or the Hereafter, offer whatever du‘a you like for your need to be met and things to be made easy for you. It is not essential for this to be the exact du‘a narrated in reports; but if there is a du‘a among those narrated from the Prophet (peace and blessings of Allah be upon him) that suits your need, that is better. Otherwise, offer du‘a as you like for the good of this world and the Hereafter.
If you insist on saying this du‘a, then let it be occasional, and do not make it a wird (part of a routine) that you always recite or a regular habit, and do not attribute it to the Prophet (peace and blessings of Allah be upon him) or believe that it has any particular virtue or single out any particular time, place or act of worship for reciting it.
Some of the later Shafi‘i fuqaha’ fell into this error, and said that a certain du‘a was Sunnah at the time of the Duha prayer. They said:
It is Sunnah to say this particular du’a during the Duha prayer:
O Allah, the forenoon is Your forenoon, the glory is Your glory, the beauty is Your beauty, the strength is Your strength, the power is Your power, the protection is Your protection. O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is difficult, make it easy; if it is haram (unlawful), purify it; if it is far away, bring it near, by virtue of Your forenoon, glory, beauty, strength and power; give me what You give Your believing slaves. End quote.
Quoted by al-Dimyati in Hashiyat I‘anah al-Talibeen (1/295); Hashiyat al-Tablawi ‘ala Tuhfat al-Muhtaj, 2/231; Hashiyat al-Jamal, 1/485.
They singled out these phrases for a specific act of worship without any evidence from the Quran or Sunnah, and they added to the words of the du‘a phrases that include some transgression and overstepping the mark, such as “by virtue of Your forenoon”. There is no known status or virtue of the forenoon such that one might ask of Allah by virtue of it.
In fact, the claim that this du‘a is mustahabb during the Duha prayer opens the door to bid‘ah and introducing innovations into the religion. It is not part of the teachings of the prominent earlier fuqaha (jurists), and it is not the action of the righteous salaf (predecessors), so it should be avoided, and the fact that it is falsely attributed to the Sunnah should be pointed out.
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/107302/the-supplication-o-allah-if-my-provision-is-in-heaven-send-it-down | 219 | 107,302 |
325 | Du`a for protection | Question
In one of the mosques I found a piece of paper on which was written “Du`a al-Tahseen (prayer for protection). The du`a was as follows:
“I seek protection in Allah besides Whom there is no god, my God and the God of all things. I seek the protection of my Lord and the Lord of all things. I put my trust in the Ever-Living Who does not die, and I ward off evil with (the words) there is no power and no strength except with Allah. Allah is sufficient for us and He is the best disposer of affairs. Allah is sufficient for me Who is sufficient for us. The Lord is sufficient for me and I have no need of His slaves. The Creator is sufficient for me and I have no need of His creation. The Provider is sufficient for me and I have no need of those who are granted provision. He is sufficient for me Who is sufficient for me. He is sufficient for me in Whose hand is the sovereignty of all things, Who protects (all), while against Whom there is no protector (i.e. if Allah saves anyone, none can punish or harm him; and if Allah punishes or harms anyone, none can save him) [cf. al-Mu’minoon 23:88]. He is sufficient for me. Allah hears those who call upon Him, and there is no object of hope beyond Allah. Allah is sufficient for me, there is no god but He. In Him do I put my trust and He is the Lord of the mighty Throne.”
Is this hadeeth saheeh?. | Praise be to Allah.This du`a is not proven from the Prophet (peace and blessings of Allah be upon him). Something similar was narrated by Ibn Abi’l-Dunya in al-Faraj ba’d al-Shiddah, via al-Khaleel ibn Murrah from the faqeeh of the people of Jordan, who said “we heard that the Messenger of Allah (peace and blessings of Allah be upon him)…” It was classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah, 4173; and Da’eef al-Jaami’, 4348
Since it has not been proven in any saheeh report that the Prophet (peace and blessings of Allah be upon him) said this, no attention should be paid to it.
There are du`as which have been narrated in saheeh ahadith which are sufficient, and we have no need for the du`as narrated in weak reports. These du`as protect the Muslim, and the Prophet (peace and blessings of Allah be upon him) always used to recite them, such as the dhikrs for morning and evening, and other saheeh ahadith. For example:
1 – Reciting the last two verses of Soorat al-Baqarah every night. It was narrated that Abu Mas’ood al-Badri (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The last two verses of Soorat al-Baqarah, whoever recites them at night, they will be sufficient for him.” Narrated by al-Bukhaari, 4008; Muslim, 807. al-Nawawi (may Allah have mercy on him) said: “With regard to the words of the Prophet (peace and blessings of Allah be upon him) ‘they will be sufficient for him,’ it was said that it means they will suffice instead of praying qiyaam al-layl; and it was said, they will suffice him against the Shaytaan, or against harm. It may be understood as meaning all of these things.’”
2 – Du`a al-karb (prayer at times of stress). It was narrated from Ibn ‘Abbaas that the Messenger of Allah (peace and blessings of Allah be upon him) used to say at times of stress:
“Laa ilaaha ill-Allah ul-‘azeem al-haleem, laa ilaaha ill-Allah Rabb il-‘arsh il’azeem, laa ilaaha ill-Allah Rabb ul-samawaati wa rabb ul-ard wa rabb ul-‘arsh il-kareem (There is no god but Allah, the Almighty, the Forbearing; there is no god but Allah, Lord of the Mighty Throne; there is no god but Allah, Lord of the heavens, Lord of the earth and Lord of the noble Throne).” Narrated by al-Bukhaari, 6346; Muslim, 2730.
Reciting Soorat al-Ikhlaas, Soorat al-Falaq and Soorat al-Naas. The Prophet (peace and blessings of Allah be upon him) used to recite them when going to sleep, and he would blow into his hands and then wipe them over whatever he could reach of his body. It was narrated from ‘Aa’ishah that every night when the Prophet (peace and blessings of Allah be upon him) went to bed, he would cup his hands together, blow into them then recite into them Qul Huwa Allahu ahad, Qul a’oodhu bi Rabb il-falaq and Qul ‘aoodhu bi Rabb il-naas, then he would wipe as much as he could reach of his body, starting with his head and face and the front of his body. And he would do that three times. Narrated by al-Bukhaari, 5018.
And it was narrated that ‘Uqbah ibn ‘Aamir said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Have you not seen the verses that were revealed tonight, the like of which has never been seen? Qul a’oodhu bi Rabb il-falaq and Qul ‘aoodhu bi Rabb il-naas. Narrated by Muslim, 814.
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/12715/dua-for-protection | 219 | 12,715 |
326 | Reading Quran together, giving good deeds to the dead, and al-Mawlid al-Nabawi (celebrating the birthday of the Prophet (peace and blessings of Allah be upon him)) | Question
On every last Sunday of the month, we get together with a group of 30 or more sisters and each of us reads two or three hizb (portions of Quran) until we complete the Holy Quran in one and a half or two hours. We have been told that this will count – in sha Allah – as a completion of the Quran for each one of us. Is that correct? After that we make du`a and ask Allah to give the reward for our reading to the rest of the believers, living and dead. Will the reward reach the dead? They quote as evidence for that the words of our master Muhammad (peace and blessings of Allah be upon him): “When a man dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge or a righteous son who will pray for him.”
On the festival of the Prophet’s birthday (al-mawlid al-nabawi), they hold a ribaat (vigil) which starts at 10 a.m. and lasts until 3 p.m. They start with prayers for forgiveness, praise of Allah, tasbeeh and takbeer, and sending blessings upon our master Muhammad (peace and blessings of Allah be upon him) silently, then they read the Quran, and some sisters fast on that day. Is singling out this day for all these acts of worship regarded as an innovation (bid’ah)? We also have a lengthy du`a seeking blessing that we say at the time of suhoor, for those who are able to say it. It is called du`a al-raabitah. It starts by sending blessings and salaams upon our master Muhammad and his party and the other Prophets, and the Mothers of the Believers, and the female companions of the Prophet, the Rightly Guided Caliphs, the Taabi’een, and the righteous close friends (awliya’) of Allah, mentioning each of them by name. Is it correct that mentioning all these names will make their owners recognize us and call out to us in Paradise? Is this du`a an innovation? I feel that it is, but most of the sisters disagree with me. Will I be punished by Allah if I am wrong? How can I convince them if I am correct? This matter is making me lose sleep and every time I remember the hadeeth of the Messenger of Allah (peace and blessings of Allah be upon him) which says that every newly-invented matter is an innovation and every innovation is a going-astray, and every going-astray will be in the Fire, my worry and grief get even worse. | Praise be to Allah.Firstly:
In the saheeh Sunnah there are many reports which speak of the virtues of gathering to read the Book of Allah, but in order for the Muslim to attain those rewards, he should ensure that the gathering is in accordance with sharee’ah. One of the prescribed ways in which people may gather to read Quran is for the people gathered to read together for the purpose of study, learning the meanings and how to recite properly. Another kind of gathering that is prescribed is for each of them to read and the others to listen, so that they may ponder the meanings of the verses. Both are mentioned in the Sunnah of the Prophet (peace and blessings of Allah be upon him).
For more information please see question no. 22722, which explains the ruling on gathering to read the Quran.
With regard to what each person reads being counted as a khatmah (complete reading of the Quran) for each of them, this is not correct, because none of them has read the entire Quran, or even listened to it, rather each of them has read a part of it, so they will only be rewarded for whatever they have read of the Quran.
The scholars of the Standing Committee said:
Distributing ajza’ or parts of the Quran to those who are present so that each one of them may read a hizb of the Quran is not necessarily regarded as a khatmah or complete reading of the Quran on the part of each one of them."(Fatawa al-Lajnah al-Daa’imah, 2/480)
Secondly:
It is not prescribed to say du`a together after reading Quran, and it is not permissible to pray that the reward for the reading go to any of the dead or the living. Our Prophet (peace and blessings of Allah be upon him) did not do that, and neither did any of his companions (may Allah be pleased with them).
Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him) was asked:
Is it permissible for me to read the entire Quran for my parents, knowing that they are illiterate and cannot read or write? Is it permissible for me to read the entire Quran for a person who knows how to read and write, but I want to give this khatmah to him? Is it permissible for me to read the entire Quran for more than one person?
He replied:
There is no report in the Holy Quran or in the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him), or from his companions (may Allah be pleased with them) to indicate that it is prescribed to give one's reading of Quran (or the reward thereof) to one's parents or to anyone else. Rather Allah has enjoined reading Quran so that one may benefit from it, learn from it, ponder its meanings and act upon it. Allah says (interpretation of the meaning):
“(This is) a Book (the Quran) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember” [Saad 38:29]
“Verily, this Quran guides to that which is most just and right” [Al-Isra’ 17:90]
“Say: It is for those who believe, a guide and a healing”[Fussilat 41:44]
And our Prophet (peace and blessings of Allah be upon him) said: “Read the Quran, for it will come as an intercessor for its companions.” And he (peace and blessings of Allah be upon him) said: “The Quran will be brought on the Day of Resurrection along with its people who used to act upon it, preceded by Soorat al-Baqarah and Aal ‘Imraan, like two clouds or two flocks of birds, spreading their wings, pleading on behalf of their companions (i.e., those who used to read them).”
The point is that it was revealed to be acted upon and pondered, to be read as an act of worship and read a great deal, not to be given to the dead or to anyone else. I do not know of any reliable basis for giving it to one’s parents or anyone else. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.” Some of the scholars are of the view that that is permissible, and they said: There is no reason why the reward for reading Quran and other righteous actions cannot be given to others, and they liken that to the case of charity and du`a for the deceased and others. But the correct view is the first view, because of the hadeeth quoted above, and other similar reports. If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. It is not permissible to make analogies with regard to acts of worship, because they can only be proven by a text from the Book of Allah, may He be blessed and exalted, or the Sunnah of His Prophet (peace and blessings of Allah be upon him), because of the hadeeth quoted above and other similar reports."(Majmoo’ Fatawa al-Shaykh Ibn Baz, 8/360, 361)
With regard to their quoting the hadeeth, “When the son of Adam dies, all his good deeds come to an end…” this is not correct, rather if you think about it, you will see that the hadeeth indicates that it is not prescribed to give the reward for reading Quran to the dead, because the Prophet (peace and blessings of Allah be upon him) said: “A son who will pray for him,” not “who will read Quran for him.”
Thirdly:
We should not write the letter (S) or abbreviations for the blessing upon the Prophet (peace and blessings of Allah be upon him). If a person can write such a lengthy question, he is not incapable of writing the blessing upon the Prophet in full. We have already discussed the ruling on writing such abbreviations in the answer to question no. 47976.
Fourthly:
Celebrating the Prophet’s birthday (al-mawlid) is an innovation, and doing special acts of worship on this day such as saying tasbeeh and tahmeed, observing i’tikaaf, reading Quran and fasting is an innovation for which a person will not receive any reward, for these are all rejected.
It was narrated from ‘Aa’ishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by al-Bukhari, 2550; Muslim, 1718.
According to a version narrated by Muslim (1718) he said: “Whoever does an action that is not in accordance with this matter of ours will have it rejected.”
Al-Faakihaani (may Allah have mercy on him) said:
I do not know of any basis for this mawlid in the Quran or Sunnah, and there is no report that any of the scholars of this ummah, who are examples in matters of religion and adhere to the path of those who came before, did this. Rather it is an innovation (bid’ah) which was introduced by those who have nothing better to do, and it is a means for them to have fun and eat a lot.
Al-Mawrid fi ‘Aml al-Mawlid, quoted in Rasaa’il fi Hukm al-Ihtifaal bi’l-Mawlid al-Nabawi, 1/8, 9
Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him) said:
If celebrating the Prophet’s birthday was prescribed, then the Prophet (peace and blessings of Allah be upon him) would have told his ummah of that, because he is the most sincere of people and there is no Prophet after him who could explain anything he did not speak about. He (peace and blessings of Allah be upon him) is the Seal of the Prophets and he explained to the people what he had to explain of the truth, such as loving him and following his sharee’ah, sending blessings and salaams upon him and other rights of his that are explained in the Quran and Sunnah. He did not tell his ummah that celebrating the day of his birth was something prescribed so that they would do that. He (peace and blessings of Allah be upon him) did not do that during his lifetime and his companions (peace and blessings of Allah be upon him) who were the dearest of people to him and the most knowledgeable of his rights did not celebrate that day, neither did the Rightly-Guided Caliphs or any others. Then those who followed them in truth of the best three generations did not celebrate this day either.
Do you think that all these people were ignorant of his rights or fell short with regard to them, until the later generations came and made up for this shortfall and made the truth complete? No, by Allah. No wise man who understands the nature of the Sahaabah and how they followed the truth would say this. If you understand that the celebration of the Prophet’s birthday was unknown at the time of the Prophet (peace and blessings of Allah be upon him) and the time of his companions and the time of their earliest followers, you will realize that it is an innovation that has been introduced into the faith, and it is not permissible to do it, approve of it or advocate it, rather we must denounce it and warn people against it."(Majmoo’ Fatawa al-Shaykh Ibn Baz, 6/318, 319)
Fifthly:
It is not permissible for anyone to make up a du`a or dhikhr and promulgate it among the people. The du`a that is called du`a al-raabitah is an innovated du`a, and thinking of those who are being prayed for and believing that they will recognize the one who is praying for them and will call out to him in Paradise – all of that is Sufi myths and fables that have no basis in the religion of Allah. The Islamic guidelines by means of which a person can distinguish between Sunnah and bid’ah, right and wrong, are clear. The basic principle with regard to acts of worship is that nothing is permitted unless there is evidence. We cannot seek to draw closer to Allah by doing an act of worship unless there is evidence from the Quran or saheeh Sunnah that it is prescribed. The basic principle for the Muslim is to follow and not to innovate, and innovations will be rejected. Allah has completed this sharee’ah for us and has completed His blessing upon us, so what need do we have for such innovations to be part of our lives at the time when we are falling so far short with regard to that which is proven in sharee’ah?
For more information see the answer to questions no. 27237 and 6745
We hope that what we have mentioned is sufficient to make these sister refrain from their innovation. We advise them to fear Allah and follow the Sunnah. They should remember that Allah does not accept any innovated act of worship, no matter what efforts and wealth are expended on it. Being moderate in following the Sunnah is better than striving hard in following innovation, as the great Sahaabi ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him) said.
We ask Allah to guide those sisters to that which pleases Him, and we advise you to convey this message well and not take part in that with them, and to be patient in bearing any problems that may result from that.
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/70317/reading-quran-together-giving-good-deeds-to-the-dead-and-al-mawlid-al-nabawi-celebrating-the-birthday-of-the-prophet-peace-and-blessings-of-allah-be-upon-him | 219 | 70,317 |
327 | Is there any particular virtue in saying “There is no god but Allah, the number of movements and pauses”? | Question
I have often seen in chat rooms and emails I receive that a man among the early generations said “Laa ilaaha ill-Allah ‘adada ma kaana wa ‘adada maa yakoonu, wa ‘adada al-harakaati wa’s-sukoon (There is no god but Allah, the number of all that was, and the number of all that will be, and the number of movements and pauses).” After a complete year had passed, he said it again, and the angel said: We have not finished writing the hasanaat [good deeds] of the previous year yet. | Praise be to Allah.It is not valid to ascribe reward and virtue to this du‘aa’ or to any other du‘aa’, dhikr or act of worship without sound evidence from the Qur’an and Sunnah.
The report mentioned in the question is not narrated in the books of the scholars, and was not narrated by the scholars of hadith in any of their books. Therefore it is not permissible to spread it among people or to speak of it, except by way of warning against it. What is required of the Muslim is to beware of spreading lies about religion. Whoever is heedless concerning that will be subject to a share of the supplication of the Prophet (blessings and peace of Allah be upon him) against those who tell lies about him deliberately.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question:
How sound is the du‘aa’ of a woman who says “Laa ilaaha ill-Allah ‘adada ma kaana wa ‘adada maa yakoonu, wa ‘adada harakaatihi wa ‘adada khalqihi min khalqi Adam hatta yub‘athoon (There is no god but Allah, the number of all that was, and the number of all that will be, and the number of their movements, and the number of His creation from the creation of Adam until they are resurrected)?
He said:
This type of du‘aa’ is too verbose. If she were to say: Subhaan Allah wa bihamdihi ‘adada khalqihi (Glory and praise be to Allah, the number of His creation), or Laa ilaaha ill-Allah ‘adada khalqihi (There is no god but Allah, the number of His creation), that would suffice and there would be no need for all of that. One of the dhikrs of the Prophet (blessings and peace of Allah be upon him) was: “Subhaan Allaah wa bi hamdih, ‘adada khalqihi; Subhaan Allaah wa bi hamdihi ridaa nafsihi; Subhaan Allaah wa bi hamdihi zinata ‘arshihi; Subhaan Allaah wa bi hamdihi midaada kalimaatihi (Glory and praise be to Allah, as much as the number of His creation; Glory and praise be to Allah, as much as pleases Him; Glory and praise be to Allah, as much as the weight of His Throne; Glory and praise be to Allah, as much as the ink of His words).”
This is one of the most concise of tasbeehs. As for these things that some people say, impressed by the rhyme and the invented meanings, turning away from that and focusing on what is narrated in the Sunnah is the best approach. End quote.
Liqaa’aat al-Baab al-Maftooh (no. 63, question no. 14).
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/135060/is-there-any-particular-virtue-in-saying-there-is-no-god-but-allah-the-number-of-movements-and-pauses | 219 | 135,060 |
328 | Is There Any Du’a for Good Health? | Question
Is there any du`a, from the Quran or Sunnah, for protection against diseases and epidemics such as the swine flu? | Praise be to Allah.Hadiths about du`a for good health
There are many sound hadiths which urge the Muslim to recite du`as and adhkar for protection from harms and ills, the general meaning of which includes protection from being stricken by various diseases and epidemics . These du`as include the following:
‘Uthman ibn ‘Affan (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say:
“Whoever says ‘Bismillah illadhi la yadurru ma‘a ismihi shay-un fi’l-ardi wa la fi’l-samai wa huwa al-sami‘ ul-‘alim (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times, will not be stricken with a sudden affliction until morning comes, and whoever says them when morning comes will not be stricken with a sudden affliction until evening comes.” Narrated by Abu Dawud (5088). Also narrated by at-Tirmidhi, who classed it as sahih, as follows:
“There is no one who says in the morning of every day and the evening of every night ‘Bismillah illadhi la yadurru ma‘a ismihi shay-un fi’l-ardi wa la fi’l-samai wa huwa al-sami‘ ul-‘alim (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times but nothing will harm him.”
Abu Hurayrah (may Allah be pleased with him) said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I was stung by a scorpion last night. He said: “If you had said, when evening came, ‘A’udhu bi kalimat Allah at-tammati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created)’, it would not have harmed you.” (Narrated by Muslim, 2709)
‘Abdullah ibn Khubayb (may Allah be pleased with him) said: We went out on a rainy and very dark night, looking for the Messenger of Allah (blessings and peace of Allah be upon him) to lead us in prayer. We found him and he said: “Did you pray?” But I did not say anything. He said: “Say,” but I did not say anything. Then he said: “Say,” but I did not say anything. Then he said: “Say,” and I said: What should I say, O Messenger of Allah? He said: “Say: Qul huwa Allahu Ahad and al-Mu’awwidhatayn, in the evening and in the morning, three times, and they will suffice you against all things.” (Narrated by at-Tirmidhi (3575) and Abu Dawud (5082)
Shaykh ‘Abd al-‘Aziz ibn Baz (may Allah have mercy on him) said:
“One of the means of attaining security, well-being, peace of mind and safety from all ills is to seek refuge in the perfect words of Allah from the evil of that which He has created, three times every morning and evening, by saying: “A‘udhu bi kalimat Allah at-tammati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created).” There are hadiths which indicate that this is one of the means of attaining well-being. Similarly, one may say “Bismillah illadhi la yadurru ma‘a ismihi shay-un fi’l-ardi wa la fi’l-samai wa huwa al-sami‘ ul-‘alim (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times every morning and evening, because the Prophet (blessings and peace of Allah be upon him) stated that whoever says it three times in the morning, nothing will harm him until evening comes, and whoever says it three times in the evening, nothing will harm him until morning comes.
All of these adhkar and prayers seeking refuge with Allah, that come from the Quran and Sunnah, are among the means of attaining protection, safety and security from all ills.
Every believing man and woman should recite them at the appropriate times, and do so regularly, with certainty, trusting in their Lord, may He be glorified and exalted, Who is in control of all things, Who has knowledge of all things, Who is able to do all things; there is no god but He and no lord except He; in His Hand is the control of all things, the power to withhold, cause harm and bring benefit , and He is the Sovereign of all things, may He be glorified and exalted.” (Fatawa ash-Shaykh Ibn Baz (3/454, 455)
‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) never failed to say these supplications when evening came and when morning came: “Allahumma inni as-aluka al-‘afiyata fi’d-dunya wa’l-akhirah. Allahumma inni as-aluka al-‘afwa wa’l-‘afiyata fi dini wa dunyaya wa ahli wa mali. Allahummas-tur ‘awrati wa amin raw‘ati. Allahumma ihfazni min bayni yadayya wa min khalfi wa ‘an yamini wa ‘an shimali, wa min fawqi, wa a‘udhu bi ‘azamatika an ughtala min tahti (O Allah, I ask You for well-being in this world and in the Hereafter. O Allah, I ask You for pardon and well-being in my faith, my worldly affairs, my family and my wealth. O Allah, conceal my faults and protect me from that which causes me to worry. O Allah, protect me from before me and from behind me, from my right and from my left, and from above me, and I seek refuge in Your greatness lest I be destroyed from beneath me).” (Narrated by Abu Dawud (5074) and Ibn Majah (3871). Classed as sahih by Shaykh al-Albani in Sahih Abi Dawud)
Shaykh Abu’l-Hasan al-Mubarakfuri (may Allah have mercy on him) said:
“O Allah, I ask You for well-being” means: Safety from anything that could undermine my faith and from worldly hardships. It was also said that what is meant is safety from sicknesses and calamities; or not being tested by them, and being granted patience in bearing them and acceptance of the divine decree. The word ‘afiyah (well-being) refers to when Allah preserves a person and protects him from that which is disliked, and grants him well-being and protection from troubles and calamities.
“O Allah, I ask You for pardon” means: I ask You to erase my sins and overlook them.
“and well-being” means: being free from faults.
“in my faith and my worldly affairs” means” and everything that is connected to them. (Mirqat al-Mafatih Sharh Mishkat al-Masabih (8/139)
‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: One of the du`as of the Prophet (blessings and peace of Allah be upon him) was: “Allahumma inni a‘udhu bika min zawali ni‘amatika wa tahawwuli ‘afiyatika wa fuja-ati niqmatika wa jami‘i sakhatika (O Allah, I seek refuge with You from the withdrawing of Your blessing, and the loss of the well-being that You granted me, and the sudden onset of Your wrath, and anything that may lead to Your displeasure).” (Narrated by Muslim (2739)
An-Nawawi (may Allah have mercy on him) said: “[The word translated here as] loss refers to a change in something and disconnection from something. It is as if he was asking for continual well-being, which is protection from pain and sickness .” (Fayd al-Qadir (2/140)
Al-‘Azimabadi (may Allah have mercy on him) said:
“The loss of the well-being that You granted me” refers to health being replaced with sickness, and independence of means being replaced with poverty.” (‘Awn al-Ma‘bud Sharh Sunan Abi Dawud (4/283)
Anas (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) used to say: “Allahumma inni a ‘udhu bika min al-barasi wa’l-jununi wa’l-judhami wa min sayyi’il-asqam (O Allah, I seek refuge with you from leprosy, and from insanity, and from paralysis, and from evil diseases).” (Narrated by Ahmad (12592), Abu Dawud (1554) and an-Nasai; classed as sahih by al-Albani)
At-Tibi said: “The reason why he did not seek refuge with Allah from sicknesses in general terms is that some illnesses may be easy to bear but bring a great deal of reward if one bears them with patience and they are not chronic, such as fevers, headaches and inflammations of the eye. Rather the hadith is seeking refuge with Allah from chronic sickness, which can lead a person into a situation where a close friend will flee from him and he will not have many people around him to comfort him and take care of him, and – moreover – may carry a great deal of stigma.” (Narrated by al-‘Azimabadi in ‘Awn al-Ma‘bud)
For more, please see these categories:
Medicine and medical treatments
Supplication
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/139554/is-there-any-dua-for-good-health | 219 | 139,554 |
329 | Is there a du’aa’ which a menstruating woman can recite that brings a reward equivalent to Hajj or ‘Umrah? | Question
I was wondering if you know that dua'a which women are supposed to read when they're not praying (ie. menstruating) during Ramadan and other times as wel. I believe you're supposed to read it 70 times at the time of each salah and the rewards include something like hajj and umra for every vein of the body. If you could please please provide me with that dua'a as well as the translation, benefits, and hadith or whatever authenticity, i would really really appreciate it. I've been looking and I know I have it but somewhere, but I can't seem to find it. | Praise be to Allah.Firstly:
We do not know of any du`a in the saheeh Sunnah that is like the one mentioned by our sister.
It is not permissible for anyone to attribute to the Messenger (peace and blessings of Allah be upon him) things that he did not say. The Prophet (peace and blessings of Allah be upon him) said: “Whoever tells lies about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari, 1291; Muslim, 933.
Not every hadeeth that a person hears or reads in a book is saheeh, rather he must verify whether the hadeeth was indeed narrated from the Prophet (peace and blessings of Allah be upon him), and it should be taken from trustworthy scholars who have sound knowledge of the hadeeth of the Messenger (peace and blessings of Allah be upon him).
It was narrated by Muslim in the introduction to his Saheeh (5), and by Abu Dawood (4992) that the Messenger (peace and blessings of Allah be upon him) said: “It is sufficient lying for a man to speak of everything that he hears.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Nawawi said:
Because usually he hears both true and false things, and if he were to speak of everything that he hears, he would be lying because he would be telling of something that did not happen. End quote.
Secondly:
It is permissible for a menstruating woman to remember Allah by reciting whatever du`a’s and dhikrs she wants; there is no reason why she should not do that. And it is permissible for her to recite Qur’aan, as is the view of Abu Haneefah and the view favoured by Shaykh al-Islam (may Allah have mercy on them both).
Shaykh al-Islam Ibn Taymiyah said in Majmoo’ al-Fataawa, 26/190:
There is no basis for saying that she (a menstruating woman) is not allowed to recite Qur’aan. The quotation, “The menstruating woman and the one who is junub should not recite Qur’aan” is a weak hadeeth, according to the consensus of the scholars who have knowledge of hadeeth.
Women used to menstruate at the time of the Messenger of Allah (peace and blessings of Allah be upon him), and if reciting was haraam, as prayer is, this would have been something to which the Prophet (peace and blessings of Allah be upon him) drew the attention of his ummah, and the Mother of the Believers would have known it, and that would have been something that was transmitted to the people. Since no one narrated any such prohibition from the Prophet (peace and blessings of Allah be upon him), it is not permissible to make it haraam when it is known that he did not forbid it. Since he did not forbid it even though there were plenty of menstruating women around at his time, then it is known that it is not haraam. End quote.
But she should recite Qur’aan without touching the Mus-haf, either by reciting what she knows by heart, or reading from the Mus-haf whilst wearing gloves or something similar that will prevent her from touching the Mus-haf directly.
See also question no. 2564
And Allah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/65575/is-there-a-duaa-which-a-menstruating-woman-can-recite-that-brings-a-reward-equivalent-to-hajj-or-umrah | 219 | 65,575 |
330 | What is the ruling on saying “Praise be to Allah to the ultimate degree”? | Question
What is the ruling on saying “Praise be to Allah to the ultimate degree”? | Praise be to Allah.
I put this
question to our shaykh, ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him)
and he said:
There is no
basis for this phrase, and it is unsound in terms of its meaning, for there
is no end to the praise of Allah. End quote.
And Allah knows
best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas | https://islamqa.info/en/answers/263376/what-is-the-ruling-on-saying-praise-be-to-allah-to-the-ultimate-degree | 219 | 263,376 |
331 | The hadeeth, “I ask You by the glory from Your Throne” | Question
I read a hadeeth (prophetic narration) narrated from ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said: “Twelve rak’ahs that you pray by night or by day, and recite the tashahhud between each two rak’ahs. When you say the tashahhud in the last prayer, then praise Allah and send blessings upon the Prophet (peace and blessings of Allah be upon him), then prostrate and recite the Opening of the Book (Surah al-Fatihah) seven times whilst prostrating, and say, ‘La ilaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allah alone, with no partner or associate; to Him belongs all sovereignty and to Him be praise, and He is Able to do all things),’ ten times. Then say, ‘O Allah, I ask you by the glory of Your Throne, and by virtue of the mercy of Your Book, and by Your greatest name and Your glory and Your perfect words,’ then ask Him for whatever you need. Then raise your head and say the tasleem (as-salamu ‘alaykum) to your right and your left. And do not teach it to the foolish for they may ask (for foolish things) and have their prayer answered.”
Is this hadeeth saheeh (authentic)? | Praise be to Allah.The hadeeth mentioned was narrated by al-Hakim and was quoted by al-Hafiz and al-Mundhiri in al-Targheeb wa’l-Tarheeb. He said, It was narrated only by ‘Amir ibn Khadash al-Nisapuri. He said: our shaykh, al-Hafiz Abu’l-Hasan said: he was a narrator of munkar (rejected) reports. He was the only one who narrated it from ‘Umar ibn Haroon al-Balkhi, who is matrook and mutahham (i.e., his hadeeths are rejected), and only Ibn Mahdi praised him.
Hence it is known that this hadeeth is da’eef (weak) from the point of view of its isnad (chain of narrators).
Moreover, the saheeh ahadeeth (authentic narrations) indicate that it is not allowed to recite Quran when prostrating, so the hadeeth is also weak from the point of view of its text. It is not permissible to act upon it because it is not saheeh (sound) and because it contradicts the saheeh ahadeeth.
And Allah is the Source of strength. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas?page=2 | https://islamqa.info/en/answers/34692/the-hadeeth-i-ask-you-by-the-glory-from-your-throne | 219 | 34,692 |
332 | Praying that the Shaytaan may be guided | Question
Is it permissible for a person to pray that the Shaytaan may be guided? | Praise be to Allah.It is not permissible for
anyone to pray in this manner, because it goes against the ruling of Allaah,
and against His decree. For Allaah has decreed in His wisdom that the
Shaytaan is cursed until the Day of Judgement. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas?page=2 | https://islamqa.info/en/answers/21983/praying-that-the-shaytaan-may-be-guided | 219 | 21,983 |
333 | She is asking about the validity of a du’aa’ to save oneself from the torment of the grave | Question
Please let me know if this is an authentic dua, if it is then i am missing out on doing it everyday, and if it isn't i would like to know of a dua i can say in its place, please let me know, it is important to me. The dua is to say durood sharif 3x then say la ilaha illahlahul malikul haqqal mubeen, then say durood sharif 3x again. I was told that if this is said everyday then one is saved from the tortures of the grave, one will be prosperous in halal earnings, also the person can enter any door in jannah. Please let me know if this is authentic or not? | Praise be to Allah.
This du’aa’ is not correct. The way to protect oneself from
the torment of the grave is to fear Allaah by doing that which He commands
and avoiding that which He has forbidden, and to remember Allaah regularly
and read Qur’aan, especially Soorat al-Mulk, as it is proven that this will
save one from the torment of the grave, by Allaah’s leave. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas?page=2 | https://islamqa.info/en/answers/21950/she-is-asking-about-the-validity-of-a-duaa-to-save-oneself-from-the-torment-of-the-grave | 219 | 21,950 |
334 | Ruling on asking by the Face of Allaah | Question
What is meant by the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Do not ask for anything by the Face of Allaah except Paradise”? | Praise be to Allah.There are two different opinions as to what this hadeeth
means:
The first view is that it means, Do not ask any created
being by the Face of Allaah. If you want to ask any created being for
something, do not ask by the Face of Allaah, because nothing may be
asked for by the Face of Allaah except Paradise, and people cannot give
Paradise, so created beings should not be asked for anything by the
Face of Allaah at all.
The second view is: if you ask of Allaah,
if you are asking for Paradise and the means to get there, then ask
by the Face of Allaah. If you are asking for some worldly thing, then
do not ask by the Face of Allaah. But matters of the Hereafter may be
asked for by the Face of Allaah, for example you could say, “I ask You
by Your Face to save me from Hell.” The Prophet
(peace and blessings of Allaah be upon him) sought refuge in the Face
of Allaah when Allaah revealed the words (interpretation of the meaning):
“Say: ‘He has power to send torment on you from above”
[al-An’aam 6:65]
He (the Prophet
(peace and blessings of Allaah be upon him) said, “A’oodhu
bi Wajhika (I seek refuge in Your Face).”
“or from under your feet,” [al-An’aam 6:65]
He (the Prophet
(peace and blessings of Allaah be upon him) said, “A’oodhu
bi Wajhika (I seek refuge in Your Face).”
“or to cover you with confusion in party strife, and
make you to taste the violence of one another”[al-An’aam 6:65]
He (the Prophet
(peace and blessings of Allaah be upon him) said, “This is less serious.”
If it is said that both opinions are correct, then that
is possible. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas?page=2 | https://islamqa.info/en/answers/12310/ruling-on-asking-by-the-face-of-allaah | 219 | 12,310 |
335 | She wants to pray that she will be married to a specific man in Paradise | Question
Some women got together and one of them said, “I ask Allaah to let me be married to Abu Bakr in Paradise.” Another said, “I ask Allaah to let me be married to ‘Umar in Paradise.” One of the women said, “This is transgression in du’aa’,” and she denounced them, but they said that the one who enters Paradise will have whatever he or she desires. Can you clarify this matter for us? | Praise be to Allah.We put this
question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah
preserve him, who answered as follows:
This du’aa’
includes a kind of transgression. Abu Bakr will have wives, and ‘Umar
will have wives and ‘Ali will have wives. But a woman should pray to
Allaah and say, “O Allaah, I ask You for Paradise and the words and
actions that will bring me closer to it.” In Paradise there will be all
that a person can desire and all that can delight the eyes. And Allaah
knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas?page=2 | https://islamqa.info/en/answers/12048/she-wants-to-pray-that-she-will-be-married-to-a-specific-man-in-paradise | 219 | 12,048 |
336 | Ruling on reciting du’aa’s which are not proven | Question
What is the ruling on some du’aa’s that have not been narrated (from the Prophet (peace and blessings of Allaah be upon him)), such as, “Rocky obstacle and falling star, may the eye of the envier come back on him and on those who are dearest to him.” | Praise be to Allah.This du’aa’ has no basis. It involves enmity against people other than the aggressor, so it is not permissible to use it because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not in agreement with this matter of ours (i.e., Islam), will have it rejected.” And Allaah knows best. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas?page=2 | https://islamqa.info/en/answers/11017/ruling-on-reciting-duaas-which-are-not-proven | 219 | 11,017 |
337 | Is this durood shirk? | Question
Is it shirk to recite this darood :
“ALLAHUMA SALL-E-WASALLIM ‘ALAA SAYEDINA MOHAMMADIN QAD DAQAT HEELATI ADRIKNI YA RASOOL ALLAH " | Praise be to Allah.Yes, this counts as shirk, because it is seeking the help of the Messenger (peace and blessings of Allah be upon him) and complaining about one’s situation to him. This implies that the Messenger (peace and blessings of Allah be upon him) can hear the call of those who call upon him in any place, and that he helps those who seek his help, and that he can relieve their distress. The Messenger (peace and blessings of Allah be upon him) was not able to do this when he was alive, so how about after his death? He does not know the unseen, and he does not possess the power to cause harm or bring benefits to himself or to others. Allah says (interpretation of the meanings):
“Say (O Muhammad): “I possess no power over benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth” (al-A’raaf 7:188)
“And your Lord said: “Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)” (Ghaafir 40:60)
“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)” (al-Baqarah 2:186)
So people should not call on anyone except Allah; they should not seek the help of anyone except Him; they should not place their hopes in anyone except Him; they should not put their trust in anyone except Him. Allah alone is the One in Whose hand is sovereignty and goodness, and He is Able to do all things.
Knowing the unseen, relieving distress, hearing the call of those who call upon Him and responding to them, are all things which only the Lord does. Whoever attributes any of these things to anyone else is a mushrik who is guilty of major shirk (shirk akbar). Allah says (interpretation of the meanings):
“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allah? Little is that you remember!” (al-Naml 27:62)
“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allah” (al-Naml 27:65)
Allah is the One Who forgives sins, relieves distress and knows what is in people’s hearts. People should not seek these things – forgiveness of sins, relief from distress and other things which no one is able to do except Allah – from anyone other than Him, for He is the Only One Who is able to do that. | Adiyah mahzoorah forbidden duaas | https://islamqa.info/en/categories/topics/219/adiyah-mahzoorah-forbidden-duaas?page=2 | https://islamqa.info/en/answers/10289/is-this-durood-shirk | 219 | 10,289 |
338 | What is the ruling on praying to increase one’s height? And is it permissible to change the jawline through exercise? | Question
Is praying to increase ones height considered as the transgressions of dua?
And does making jawlines(which is very common in youngsters these days)considered as changing the creation of Allah if it's not done by surgery but by excercises? | Praise be to Allah.Firstly:
When a person has passed the growth stage, meaning that it is usually not possible to increase in height, then praying to increase one’s height is a transgression of du`a (supplication).
What we have found out regarding the age at which a man stops growing is:
A growth spurt begins in males at the onset of puberty – i.e., between 10 and 13 years of age – and usually they continue to grow until the age of 16, but growth may continue after that time until the early 20s.
In response to a question about when a man stops growing, there are other factors which may affect that, such as:
Genes inherited from the father and mother. This is one of the most significant factors that may play an important role in growth, as it has an impact of 80% on how much a person will grow.
Levels of hormones in the blood, such as growth hormones, thyroid hormones and reproductive hormones, and whether there is any problem with the levels of these hormones.
Diet and the extent to which essential nutrients are found in it.
Activity levels during childhood.
The mother’s nutrition during pregnancy.
The individual’s state of health and whether there are any chronic illnesses that could affect growth.
The presence of genetic discrepancies in some hereditary conditions, such as Down syndrome and Marfan syndrome.
End quote from at-Tibb website.
If specialist doctors state that a man has reached an age after which it is usually impossible for him to grow any further, then praying for an increase in height is a transgression of du`a, because of what it involves of poor etiquette towards Allah by asking Him to do something different to what He has decreed for His creation.
Abu Dawud (96), Ibn Majah (3864) and Ahmad (16847) narrated that ‘Abdullah ibn Mughaffal heard his son say: O Allah, I ask You for the white palace on the right-hand side of Paradise, if I enter it. He said: O my son, ask Allah for Paradise and seek refuge with Him from Hell, for I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There will be people among this ummah who will transgress in purification and supplication.”
This hadith was classed as sahih by al-Albani in Sahih Abi Dawud.
Al-Qarafi (may Allah have mercy on him) said: The second category of that which is prohibited but does not reach the level of disbelief is when a supplicant asks Allah, may He be exalted, for things that are ordinarily impossible unless one is a prophet, for the usual practice of the prophets (blessings and peace be upon them) is to do extraordinary feats or miracles, so that is permissible for them, as they called for a table to be sent down from heaven, and for the she-camel to be brought forth from the solid rock…
As for what is prohibited, there are several examples:
1. Asking Allah, may He be exalted, to make you have no need to breathe air, so as to be protected from suffocation, when usually that is impossible.
2. Asking Allah, may He be exalted, for freedom from sickness all your life, so that you can benefit from your strength, senses and physical faculties throughout your life, when usually that is impossible.
3. Asking Allah, may He be exalted, for a child without having intercourse, or for fruits without planting and tending trees, when usually that is impossible, so asking for that constitutes poor etiquette towards Allah, may He be exalted…
Rather every wise person must understand the way in which Allah, may He be exalted, manages and controls His creation, and he should recognise the connection between cause and effect in this world and the hereafter, whilst acknowledging the possibility that by His power, effects may come about through other causes or without any cause at all, for in fact Allah, may He be exalted, has ordained His dominion according to a particular system and has set it up with all the natural laws that He has ordained and decreed, and He is not to be questioned about what He does [al-Anbiya’ 21:23]. So if the supplicant asks Allah, may He be exalted, to change His dominion and go against the system that He has ordained, and to do things in a manner other than that in which He usually does them in His dominion, then he is showing poor etiquette towards Allah, may He be glorified and exalted; in fact that would be poor etiquette towards the lowest of rulers and even governors."(Al-Furuq 4/368).
Secondly:
What is meant by the jawline is the outline of the jaw and its shape from the side.
There is nothing wrong with defining the jawline by means of exercises, but not by means of surgery or injecting fillers.
These exercises – according to what we found out – have other benefits besides defining the jawline. Please see this link.
As for injections and surgery, they are not permissible unless they are done to correct a defect.
Please see the answer to question no. 47694 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/506997/what-is-the-ruling-on-praying-to-increase-ones-height-and-is-it-permissible-to-change-the-jawline-through-exercise | 188 | 506,997 |
339 | It is not permissible for a woman to show her henna-decorated hands to non-mahram men | Question
Is it prohibited for a woman to put henna on her hands in front of men? | Praise be to Allah.A woman’s putting henna on her hands and feet comes under the heading of adornment that it is not permissible to show in front of non-mahram men, because Allah, may He be exalted, says (interpretation of the meaning):
{and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women}
[an-Nur 24:31].
Shaykh Ibn Baz (may Allah have mercy on him) said:
If a woman applies henna to her hands or feet, she should cover them in front of people; she can cover them with socks or clothes, because that is a cause of fitnah (temptation).
End quote from Fatawa Nur `ala ad-Darb, 17/272.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
We should understand that henna comes under the heading of adornment that it is not permissible for a woman to show to anyone except those to whom Allah has permitted her to show her adornment. In other words, she should not show it to non-mahram men. If she wants to go out to the market, for example, for some errand, then she must wear socks on her feet if she has applied henna to her feet, and by the same token she must cover her hands, although covering the hands is what is prescribed for a woman if there are non-mahram men around her, whether she has applies henna to them or not.
End quote from Fatawa Nur `ala ad-Darb, 7/2.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/246044/it-is-not-permissible-for-a-woman-to-show-her-henna-decorated-hands-to-non-mahram-men | 188 | 246,044 |
340 | What is the Sunnah with regard to wearing perfume? | Question
Is perfuming the beard part of the Sunnah? What is the Sunnah with regard to wearing perfume? | Praise be to Allah.An-Nasa’i, 3939, narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Two things of this world have been made dear to me: women and perfume, but my comfort is in prayer.”
Abu Dawud, 4074, narrated that `A’ishah (may Allah be pleased with her) said: I dyed a black cloak for the Prophet (blessings and peace of Allah be upon him) and he wore it, but when he sweated he noticed the smell of wool coming from it, so he threw it away, for he liked good smells. Classed as authentic by al-Albani in Sahih Abi Dawud and elsewhere.
Ibn al-Qayyim (may Allah have mercy on him) said:
It is soundly narrated from the Messenger of Allah (blessings and peace of Allah be upon him) that he said: “Of your worldly matters, women and perfume have been made dear to me, but my comfort is in prayer.”
The Prophet (blessings and peace of Allah be upon him) used to wear a great deal of perfume, and he disliked unpleasant smells, which he found difficult to bear.
Perfume is nourishment for the soul that gives physical strength, which is multiplied and increased by means of perfume, just as it is increased by nourishment (food), drink, rest, joy, meeting loved ones and happy occasions.
What is meant is that perfume was one of the most beloved of things to the Messenger of Allah (blessings and peace of Allah be upon him), as it has an impact on maintaining good health and warding off many kinds of pain and the causes thereof because what it contains is very powerful.
(End quote from Zad al-Ma`ad, 4/308)
An-Nawawi (may Allah have mercy on him) said:
It is especially recommended for men on Fridays and Eid, when attending gatherings of the Muslims and gatherings of dhikr and knowledge, when wanting to be intimate with one’s wife, and so on. (End quote)
The best perfume that one can apply is musk.
Muslim, 2252, narrated from Abu Sa`id al-Khudri that the Prophet (blessings and peace of Allah be upon him) said: “Musk is the best of perfume.”
Perfume is usually applied to the head and beard:
It was narrated that `A’ishah (may Allah be pleased with her) said: It is as if I can see the glistening of the perfume in the parting of the Prophet (blessings and peace of Allah be upon him) when he was in ihram.
Al-Bukhari and Muslim.
Perfuming oneself with different types of ‘oud and bakhoor (incense) is also part of the Sunnah; that can be done to one’s clothes, under the armpits and the beard.
Muslim, 2254, narrated that Nafi` said: When Ibn ‘Umar perfumed himself with incense, he used aloeswood that was not mixed with anything, or he used camphor that he put with the aloeswood, then he said: This is how the Messenger of Allah (blessings and peace of Allah be upon him) used to perfume himself with incense.
An-Nawawi said:
Perfuming oneself as mentioned in the hadith means using perfume and incense to perfume oneself. Regarding aloeswood, al-Asma`i, Abu `Ubayd, and all the linguists who study rare words said that it is a type of ‘oud that is used as incense. End quote.
So matters is for a good smell to emanate from the one who puts on perfume, and for bad smells to dissipate from him, and whatever method is used to achieve that has achieved the purpose of using perfume and is in accordance with the Sunnah.
Hence it is permissible to perfume oneself with any type of perfume, without restricting it to a specific type, because the aim is to achieve a pleasant fragrance, and when that is achieved using any kind of perfume, then one has acted in accordance with the Sunnah.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/134726/what-is-the-sunnah-with-regard-to-wearing-perfume | 188 | 134,726 |
341 | Ruling on men putting henna on their hands and feet | Question
We have a custom, which is putting henna on the hands and feet of both the groom and bride at the same time. What is the ruling on doing that? | Praise be to Allah.With regard to putting henna on the hands and feet of the bride, we do not see anything wrong with that, as it comes under the heading of adorning herself for her husband. As for the man, he should not adorn himself in this manner, because this is a kind of adornment for women, and resembling or imitating women is not appropriate. Therefore it is not appropriate and not permissible for a man to resemble women, whether by using henna or in any kind of clothing, because the Messenger (blessings and peace of Allah be upon him) forbade that and cursed the man who imitates women and the woman who imitates men. Therefore that is not permissible. End quote.
Shaykh ‘Abd al-‘Aziz ibn Baz (may Allah have mercy on him)
Fatawa Nur ‘ala ad-Darb (2/599). | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/147812/ruling-on-men-putting-henna-on-their-hands-and-feet | 188 | 147,812 |
342 | Can You Do Wudu with Fake Nails? | Question
Is it permissible to pray and do acts of worship when wearing fake nails because the nails break constantly due to lack of calcium in the body? | Praise be to Allah.There is nothing wrong with wearing fake nails permanently if that is because the natural nails break due to a lack of calcium in the body.
However, if they are worn for the purpose of adornment and beautification , that is not permissible.
There is nothing wrong with praying while wearing fake nails , but it is stipulated that they should be removed when doing Wudu and Ghusl, so that the water may reach what is beneath them.
It says in a fatwa of the Permanent Committee (5/218):
“If the nail polish forms a layer on the surface of the nails , then Wudu is not valid unless it is removed before doing Wudu. If it does not form a layer, then Wudu is valid, as in the case of henna.
If this is the case with regard to nail polish , then it applies even more so to artificial nails .”
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/120850/can-you-do-wudu-with-fake-nails | 188 | 120,850 |
343 | Ruling on buying wigs to practice doing haircuts and new hairstyles, and the ruling on buying and selling human hair | Question
What is the ruling on buying wigs to train and practice doing haircuts and new hairstyles, but I will not put them on my head; I am only practising on them? Is it permissible to take pictures of them and put them on social media, as my work is doing haircuts and hairstyles, and I do not want to publish any pictures of women? | Praise be to Allah.Firstly:
It is haram to wear wigs, as has been explained previously in the answers to questions no. 1171 and 141074 .
Secondly:
There is nothing wrong with buying wigs made of non-human hair to practice doing haircuts and hairstyles, and there is nothing wrong with taking pictures of them and putting them on social media, on condition that the haircuts and hairstyles do not resemble those of disbelieving women or promiscuous women.
With regard to human hair, it is not permissible to buy it, sell it or use it, because of its sanctity and respectable status.
It says in al-Hidayah Sharh al-Bidayah (3/46): It is not permissible to sell human hair or make use of it, because the human being is to honoured and not be disrespected. Therefore it is not permissible for any part of him to be mishandled and treated with disrespect. End quote.
Al-Bahuti said in Kashshaf al-Qina‘ (1/57): It is not permissible to use human hair, even though it is deemed to be pure, because of its sanctity, which means that it is to be treated with respect. Allah, may He be exalted, says (interpretation of the meaning):
{And We have certainly honored the children of Adam} [al-Isra’ 17:70]. End quote.
It says in al-Mawsu‘ah al-Fiqhiyyah (26/102): The jurists are agreed that it is not permissible to make use of human hair, buying and selling it, because the human being is to be respected, because Allah, may He be glorified and exalted, says (interpretation of the meaning): {And We have certainly honored the children of Adam} [al-Isra’ 17:70]. Therefore it is not permissible for any part of him to be mishandled and treated with disrespect. End quote.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/397206/ruling-on-buying-wigs-to-practice-doing-haircuts-and-new-hairstyles-and-the-ruling-on-buying-and-selling-human-hair | 188 | 397,206 |
344 | Does garnishing or decorating food come under the heading of excess which is haram? | Question
Is garnishing or decorating food one of the objectives of sharia? Or does it come under the heading of excess which is haram? | Praise be to Allah.The objectives of sharia are things which Islam prescribes in order to preserve faith, life, reason, wealth and honour. The food that comes under the heading of the objectives of sharia is that which is necessary to sustain life and provide strength and nourishment to the body so that the individual may take care of what he needs for his spiritual and physical well-being.
Garnishing and decorating food is not one of the objectives of sharia in this sense.
Al-Qurtubi (may Allah have mercy on him) said, commenting on the verse in which Allah, may He be exalted, says (interpretation of the meaning), {and eat and drink, but be not excessive} [al-A‘raf 7:31]: As for what is necessary, which is what will ward off hunger and quench thirst, that is recommended on the basis of reason and according to Islamic teachings, because it is necessary to preserve life and faculties. End quote from Tafsir al-Qurtubi (7/191).
There is nothing of that which could include garnishing and decorating food.
If garnishing and decorating food is not extravagant or excessive, then it is one of the things that are permissible in principle.
But if what the questioner means by saying “one of the objectives of sharia” is that it comes under the heading of things that people regard as desirable and is permissible, then yes, it is prescribed and permissible in that sense. In the hadith it says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Eat and drink, give charity and wear clothes, without showing off or being extravagant.”
Narrated by Ahmad in al-Musnad (6695); classed as hasan by al-Albani in Sahih al-Targhib wa’l-Tarhib (2145).
It was narrated that Ibn ‘Abbas (may Allah be pleased with him) said: Eat whatever you wish, wear whatever you wish, so long as you avoid two things: extravagance and showing off.
Narrated by Ibn Abi Shaybah in al-Musannaf (26492).
What could serve as an indication that garnishing or decorating food is permissible, and that it is regarded as something good, is what was narrated by the Mother of the Believers ‘A’ishah (may Allah be pleased with her), who said: The Prophet (blessings and peace of Allah be upon him) used to like sweets and honey. Narrated by al-Bukhari (5277).
Ibn Battal (may Allah have mercy on him) said: The meaning of this hadith includes everything that is similar to sweets and honey of all kinds of delicious food that are sweet in taste."(Sharh Sahih al-Bukhari – Ibn Battal 9/494).
Al-Khattabi (may Allah have mercy on him) said: The word sweets (al-halwa’) only applies to sweets that are made by humans."(A‘lam al-Hadith 3/2053). This is a type of garnishing or decorating food.
Ibn Hajar (may Allah have mercy on him) said: al-Nawawi said, when discussing the permissibility of eating two types of fruits and other things together, and the permissibility of eating two types of food together: From this it may be understood that it is permissible to have various types of food when eating, and there is no difference of opinion among the scholars regarding the permissibility of that."(Fath al-Bari by Ibn Hajar 9/573).
Based on that, it is permissible to garnish and decorate food with food of different shapes and types, so long as it does not reach the level of extravagance and showing off.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/305881/does-garnishing-or-decorating-food-come-under-the-heading-of-excess-which-is-haram | 188 | 305,881 |
345 | Are Cosmetics Prohibited for Men? | Question
What is the ruling on using cosmetic materials for men, such as putting cream on the skin to beautify it (to whiten the skin)? Is that permissible? Because using cosmetics for men is something that is very widespread in the subcontinent. | Praise be to Allah.The ruling on men using cosmetics such as creams and so on varies from one case to another. To explain further:
In the case of things that are used only for the purpose of beautification or adornment, it is not appropriate for men to use them, because the woman is the one who needs beautification. What is appropriate for the man is the marks of masculinity such as roughness and toughness; being feminine or effeminate is not appropriate for him.
Whatever is specifically for the adornment or beautification of women only, such as lipstick, nail polish, and so on, it is not permissible for men to adorn themselves with it, because that comes under the heading of imitating women, and imitating them is forbidden and is a major sin.
If the use of something will lead to a change in the colour of the skin , from dark to light for example, if that change is temporary then there is nothing wrong with it, but if the change is permanent, then it is not permissible, because that comes under the heading of changing the creation of Allah , may He be Exalted.
It should also be noted that using these types of cosmetics is not appropriate for men, as stated above.
There is nothing wrong with using things that are for the purpose of removing defects , such as using creams to remove spots from the face, because this comes under the heading of medical treatment.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked:
What is the ruling on using creams and preparations to whiten the skin or to remove acne or other blemishes?
He replied:
“With regard to the former, then no; that is, you should not use anything to change the colour of the skin , because this is worse than tattooing for which the one who does it is cursed.
With regard to removing acne and the like, there is nothing wrong with that, because this is treating disease , and there is nothing wrong with treating disease. There is a difference between that which is intended for the purpose of beautification and that which is intended for the purpose of removing a defect. The former is not permissible if it is done permanently, whereas the latter is permissible." (Fatawa Nur `Ala Ad-Darb, 22/2)
It should also be pointed out that whatever of such preparations is made from impure substances or harmful chemical substances, it is not permissible to use it in any case whatsoever.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/210653/are-cosmetics-prohibited-for-men | 188 | 210,653 |
346 | Ruling on a man wearing a ring with a lapis lazuli stone | Question
What is the ruling on wearing a ring with a lapis lazuli stone, because some people say that this stone has streaks of gold and copper, but they are very small? | Praise be to Allah.Firstly:
It is haram for men to wear gold, because of the report narrated by Muslim (2090) from Ibn ‘Abbas (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) saw a gold ring on a man’s hand. He took it off and threw it aside, and said: “Would one of you go and pick up a live ember of fire and wear it on his hand?” After the Messenger of Allah (blessings and peace of Allah be upon him) had left, it was said to the man: Take your ring and benefit from it (by selling it). He said: No, by Allah, I will never pick it up when the Messenger of Allah (blessings and peace of Allah be upon him) has thrown it aside.
Please see the answer to question no. 82877 .
Secondly:
Lapis lazuli is composed of a number of minerals, none of which is gold.
It says in al-Mawsu‘ah al-‘Arabiyyah al-‘Alamiyyah: al-lazurd (lapis lazuli):
Lapis lazuli is a stone that is used for adornment. It is deep blue and is composed mainly of lazulite, which is a mineral that is composed of sodium, aluminum, silicon, oxygen and sulfur. Most lapis lazuli stones contain minerals such as calcite, pyrite, and sodalite. A small amount of yellow pyrite helps identify the authenticity of a lapis lazuli stone. The presence of white calcite generally reduces the value of lapis lazuli.
Large amounts of lapis lazuli are found in the Hindu Kush Mountains in Afghanistan, and on the south-west edge of Lake Baikal in Russia.
Lapis lazuli has been used in jewellery since ancient times. The grave of the Pharaoh Tutankhamen, who ruled Egypt in the fourteenth century BCE, contained a number of objects made of gold and lapis lazuli.
The ancients believed that lapis lazuli had medicinal qualities; they would grind up the stone and mix it with milk, and apply the resulting paste to blisters and sores.
In the past, lapis lazuli was ground up to produce ultramarine, which is a blue dye that was used in paintings. End quote.
Based on that, there is nothing wrong with a man wearing a ring containing a stone of lapis lazuli.
Thirdly:
We should beware of the idolatrous myths that are associated with precious stones, such as believing that they bring happiness and good luck, or that they can heal diseases and the like.
Please see also the answers to questions no. 192206 and 142377 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/403988/ruling-on-a-man-wearing-a-ring-with-a-lapis-lazuli-stone | 188 | 403,988 |
347 | Is Belly Piercing Prohibited? | Question
Is it permissible to wear a belly button ring, on condition that the belly is not uncovered? | Praise be to Allah.Is belly piercing prohibited?
It is permissible for women to wear gold jewellery according to what is customary in their own society, because of the report narrated by Ibn Majah (3595) from `Ali ibn Abu Talib (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) took hold of some silk in his left hand and some gold in his right, then he raised his hands and said: “These are forbidden for the males of my nation, and permitted for the females.” (Classed as authentic by Al-Albani in Sahih Ibn Majah)
Wearing a belly button ring is permissible subject to the following conditions:
· It should not be a symbol that is unique to any group of disbelieving women.
· It should not be visible to anyone except the husband.
· It should not cause any harm.
· Wearing gold in this manner should be customary among women [in that country], because it is only permissible for women to wear gold as jewellery, and it is not permissible for them to use gold in whatever manner.
Ibn Qudamah (may Allah have mercy on him) said in Al-Mughni (2/325):
“It is permissible for women to wear jewellery of gold, silver and gemstones in whatever manner is customary for them to wear it, such as bracelets, anklets, earrings and rings, and what they wear on their faces, necks, arms, legs, ears and so on. As that which it is not customary for them to wear, such as on the waist and other things that are like the jewellery of men, that is prohibited, just as it is prohibited for a man to wear women’s jewellery.”
Ruling on piercing the ears or nose
Shaykh Muhammad As-Salih Al-`Uthaymin (may Allah have mercy on him) was asked about the ruling on piercing the ears or nose of a girl for the purpose of wearing adornment.
He replied:
“The correct view is that there is nothing wrong with piercing the ear , because this is one of the ways of wearing permissible jewellery, and it is proven that the wives of the Companions had earrings that they would wear in their ears. The pain caused is slight, and if the ears are pierced when the girl is small, they will heal quickly.
As for piercing the nose , I do not remember any of the scholars discussing it, but it is a kind of mutilation and distortion of the features, as far as we can tell, but others may not think that. If the woman is in a country where piercing the nose is regarded as a kind of adornment and beautification, then there is nothing wrong with piercing the nose to wear jewellery in it." (Majmu` Fatawa Ibn `Uthaymin 11/ question no. 69).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/103996/is-belly-piercing-prohibited | 188 | 103,996 |
348 | Is Kohl Beneficial To The Eyes? | Question
Did Prophet Muhammed (saw) apply surma (kohl) to his eyes? And are there any Hadiths that narrate this? In the USA kohl is banned as it causes lead poisoning (as they say). Can this be true? because I would like to apply it as well, as I suffer from poor vision. | Praise be to Allah.In a number of Hadiths it is narrated that the Prophet (peace and blessings of Allah be upon him) used kohl and commanded others to do so. For example it is narrated in the Musannaf of Ibn Abu Shaybah (may Allah have mercy on him), from the Hadith of Anas (may Allah be pleased with him), that the Prophet (peace and blessings of Allah be upon him) used to apply kohl to his right eye three times, and to his left eye twice. This Hadith was classed as authentic by Al-Albani in As-Silsilah As-Sahihah no. 633. And it was proven in Sunan An-Nasa’i (5113) and Sunan Abu Dawud (3837) and elsewhere, from the Hadith of Ibn `Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The best of your kohl is ithmid (antimony), for it makes the vision clear and makes the hair grow.”
Ibn Al-Qayyim (may Allah have mercy on him) said: “Kohl protects the health of the eyes and gives strength and clarity of vision, and cleanses the eye of bad substances. In addition to that some types of kohl also serve as an adornment and if it is applied before going to bed this is even better, and ithmid is more efficacious than other types of kohl.” (Zad Al-Ma`ad, 4/281)
It says in Al-Mughni: “It is recommended to use kohl an odd number of times.” (Al-Mughni, 1/106)
It says in Al-Majmu`: “With regard to using kohl an odd number of times, there is a difference of scholarly opinion. It was said that it should be applied an odd number of times to one eye and an even number of times to the other, so that the total number will be odd. The correct view of the scholars who examined this issue is that it should be applied an odd number of times to each eye. Based on this, the Sunnah is to apply it three times to each eye.” (Al-Majmu` 1/334)
Shaykh Ibn `Uthyamin (may Allah have mercy on him) was asked: Some eye doctors say that kohl is harmful to the eyes and they advise not using it. What do you say to them?
He replied:
“Ithmid (antimony) is known to be very good for the eyes. I do not know anything about other types of kohl. Trustworthy doctors are the ones whom we should consult on this matter.
It was said of Zarqa’ Al-Yamamah, who could see as far as three days, that when she was killed, they saw that all the veins of her eyes bore traces of this ithmid.” (Majmu` Al-Fatawa, vol. 17; Chapter on medical treatment and visiting the sick)
From the above it is known that kohl is good and is not harmful to the eyes, rather it is beneficial. But there may be some kinds of modern, manufactured kohl that contain some chemical ingredients which may cause physical damage and remove some of the benefits of kohl. Hence people nowadays should look for pure kohl and not regard every kind of kohl available nowadays as beneficial.
For more details, please refer to the following answers: 67897 , 34552 , 103345 , 32556 , 118089 , 22922 , and 144957 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/44696/is-kohl-beneficial-to-the-eyes | 188 | 44,696 |
349 | What is the ruling on eyebrow gel, curling eyelashes, lip moisturiser and alternatives for perfumes? | Question
I had a question I think a lot of sisters might be wondering about, and I would like to help other sisters with the answer Aof these questions in shaa Allah. So I recently stopped using makeup as I learned that tabarrujj is a very big sin. However I wanted to ask if using eyebrow gel (that has no color, and is only used to keep eyebrows from being messy and stay in shape) is allowed to use? As well as curling ones eyelashes, as one is not applying any makeup on the eyelashes but only curling them to make them more visible? Also what’s the opinion regarding using lip oils and lip balms to keep lips from being chapped? They give no color but have some gloss, is these still considered tabarrujj? Lastly, as perfume is also tabarrujj, what can someone use as an alternative to perfume to feel more clean and feminine etc, is scented oils permissible? | Praise be to Allah.Your question contains a number of issues:
-1-
Eyebrow gel, which is a clear, sticky substance, is used to adjust the eyebrows and keep them in good shape. In other words, it is a kind of combing the eyebrows to make them look better.
The basic principle with regard to using this substance is that it is permissible, and it is regarded as a type of adornment. So for a woman who chooses to follow the juristic view that the face is not ‘awrah and may be uncovered – because the issue of a woman uncovering her face is a controversial matter, and on our website we think that it is more likely that it is obligatory to cover the face, as discussed in the answer to question no. 219722 – it is not permissible for her to apply this gel when going out, but it is permissible for her to use it in the presence of those in front of whom it is permissible for her to show her adornment.
The other issue here is that if this substance forms a layer over the eyebrows that prevents water from reaching them, then when doing wudu, the woman must make sure to remove it so that the water will wet her eyebrows.
If the condition of using this substance is that it should not be touched by water for one day, or for a longer or shorter period during which the times for prayer will come, then it is not permissible to use it in that case, if it means that the face will not be washed or that the eyes will not be washed when doing wudu because of that. Rather she may use it during her monthly period when she does not need to do wudu.
An-Nawawi (may Allah have mercy on him) said: If there is some wax, dough, henna or the like on some part of the body which prevents water from reaching some spots on that limb, then the individual’s wudu is not valid, whether there is a lot of that substance or a little.
But if some trace or colour of henna is left on the hand, without the substance itself, or there is some trace of fluid oil, in such a way that the water can reach the skin and run over it but not remain, then his wudu is valid."(Al-Majmu‘ 1/467).
In al-Mawsu‘ah al-Fiqhiyyah, it says: The Hanafis and Malikis stated that one of the conditions of wudu being valid is removing anything that prevents the water from reaching the skin because it forms a barrier, such as wax, fat, dough and mud. The Shafa‘is and Hanbalis regarded removing anything that prevents water from reaching the skin as one of the conditions of wudu."(Al-Mawsu‘ah al-Fiqhiyyah al-Kuwaitiyyah 43/329).
-2-
Curling eyelashes, which is done without adding any substance to them. This is also a kind of adornment. The basic principle is that it is permissible to do it, but for a woman who chooses to follow the juristic view that the face is not ‘awrah and may be uncovered, it is not permissible for her to do this when going out, but it is permissible for her to do it in the presence of those in front of whom it is permissible for her to show her adornment.
-3-
Lip oils and lip balms are of many types, and most of them do not form a layer on the lips. Based on that, with regard to the ruling on wudu, they do not affect its validity.
But if they are the type that forms a layer on the lip and has substance, then this should be removed when doing wudu so that water will reach the skin.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: If the fat does not have substance – rather a trace of it remains on the part of the body to be washed when doing wudu – then it does not matter, but in that case you should make sure to rub the limb whilst pouring water over it, because usually the fat does not dissolve in water, and perhaps water may not reach the entire limb."(Majmu‘ Fatawa Ibn ‘Uthaymin 11/147).
However, with regard to these things being adornment, they are of different types. If the lip balm is shiny in a manner that attracts attention like a cosmetic, then it is a type of adornment, and the basic principle is that wearing it is permissible. So for a woman who chooses to follow the juristic view that the face is not ‘awrah and may be uncovered, it is not permissible for her to apply lip balm when going out, but it is permissible for her to use it in the presence of those in front of whom it is permissible for her to show her adornment.
-4-
Perfumed oils and alternatives to perfume.
The basic principle is that in the case of perfume of which the smell is detectable by others, it is not permissible for a woman to use it when going out of the house and passing by non-mahrams. There is a stern warning concerning that. It was narrated that Abu Musa al-Ash‘ari said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Any woman who puts on perfume then passes by people so that they may smell her fragrance, is a zaniyah.” Narrated by an-Nasa’i (5126); classed as hasan by al-Albani.
It was narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Any woman who perfumes herself with bakhur (incense) should not attend ‘Isha’ prayer with us.” Narrated by Muslim (444).
With regard to perfumed oils and alternatives to perfume, there are different types available in the marketplace. The guideline on the ruling concerning them is:
If their fragrance is detectable by others when going out, then the ruling is as mentioned above; that is not allowed and is prohibited. But if their fragrance is not obvious to others, and they are only worn to make the body smell good and remove any bad odours from it, then there is nothing wrong with using this type when going out.
It was narrated from ‘Imran ibn Husayn that the Prophet of Allah (blessings and peace of Allah be upon him) said: “I do not ride on red saddle cloths and I do not wear clothes dyed with safflower or a shirt hemmed with silk.” He said: Al-Hasan pointed to the neck of his shirt. He said: And he said: “Perfume for men should have a scent and no colour, and perfume for women should have a colour and no scent.”
Narrated by Abu Dawud (4048), at-Tirmidhi (2788) and others; classed as sahih by al-Albani.
Sa‘id ibn Abi ‘Arubah – the narrator of the hadith – said, after narrating it, as is recorded by Abu Dawud:
I think he said: They understood his words concerning women’s perfume as applying if she goes out; if she is with her husband then she may wear whatever perfume she wants.
Al-Hafiz Ibn Hajar (may Allah have mercy on him) said: The woman is enjoined to cover herself when she goes out of her house, and if perfume that has a strong fragrance were permitted, that would attract attention and cause more temptation."(Fath al-Bari by Ibn Hajar 10/366).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/466518/what-is-the-ruling-on-eyebrow-gel-curling-eyelashes-lip-moisturiser-and-alternatives-for-perfumes | 188 | 466,518 |
350 | Can Men Pluck Hair from the Forehead or between Eyebrows? | Question
What is the ruling on a man removing excessive hair from his face with a thread? Whether it is on the beard, between the eyebrows or on the forehead? | Praise be to Allah.Is it permissible for men to remove hair from the beard?
It is not permissible for a man to remove anything from his beard because of the many Hadiths which enjoin leaving it alone and letting it grow. The definition of the beard is that which grows on the jawbones, cheeks and chin.
Can men pluck hair from the forehead or between eyebrows?
As for hair other than that, such as the hair that grows on the forehead and between the eyebrows , there is nothing wrong with removing it according to some scholars.
Others are of the view that it is not allowed, especially if it is removed by plucking, with a thread or otherwise.
What is Namas?
The reason for the difference of opinion is the difference of opinion about the meaning of the word Namas (plucking) which is mentioned in the Hadith which curses the one who does that.
Some of them interpreted it as specific to the eyebrows and some interpreted it as including all facial hair. Namas is prohibited for both men and women, because it is changing the creation of Allah, and there is no difference between men and women in this case.
The first view – which is that Namas applies only to the eyebrows – was held by a number of scholars, and the scholars of the Standing Committee issued Fatwas on that basis. They stated that it is permissible to remove facial hair apart from the beard and eyebrows.
The second view – which is that Namas refers to removal of all facial hair – was held by many scholars and was favoured by Shaykh Ibn `Uthaymin (may Allah have mercy on him), who said it is not allowed for men to pluck hair from their faces.
He (may Allah have mercy on him) was asked): What is the ruling on plucking grey hairs from the hair and beard?
He replied:
“With regard to the beard or facial hair it is prohibited, because this is Namas. Namas means plucking the facial hair, of which the beard is a part, and it was proven that the Prophet (peace and blessings of Allah be upon him) cursed the woman who plucks facial hair and the woman who has that done. We say to this man: if you were to look for every hair that has turned white and pluck it out, you would have no beard left. So leave what Allah has created as He created it and do not pluck anything.
But if it refers to plucking hair from the head, it does not reach the level of being prohibited, because that is not Namas.” (Fatawa Ash-Shaykh Ibn `Uthaymin, 11/123)
It seems – and Allah knows best – that Namas refers specifically to removing hair from the eyebrows. Based on that, there is nothing wrong with a man removing hair from his face other than the beard and eyebrows.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/98477/can-men-pluck-hair-from-the-forehead-or-between-eyebrows | 188 | 98,477 |
351 | Ruling on using food items for personal hygiene purposes | Question
What is the ruling on using cornstarch for cosmetic purposes in some sensitive areas? | Praise be to Allah.The jurists differed concerning the ruling on using food for personal hygiene and the like, and there are two views:
The first view is that it is permissible and allowed, and there is nothing wrong with using some food items and types of food for the purpose of hygiene and the like.
This was stated by the Hanafis and it is mentioned in one report from Imam Malik. It was also the view favoured by Ibn Qudamah among the Hanbalis.
It says in al-Fatawa al-Hindiyyah (5/337) – which is a Hanafi book – that Abu Hanifah (may Allah have mercy on him) did not see anything wrong with cleaning the hands with flour after eating. His two companions, Abu Yusuf and Muhammad ibn al-Hasan, were of the same view.
An-Nafrawi al-Maliki (may Allah have mercy on him) said:
The permissibility of that was narrated from Maalik (may Allah be pleased with him), as he said – regarding Indian pea (chickling vetch, Lathyrus sativus), fava beans (foul) and similar foods –: There is nothing wrong with cleaning one’s hands with them, or scrubbing oneself with them in the bath."(Al-Fawakih ad-Dawani 2/321).
Ibn Qudamah (may Allah have mercy on him) said:
It was said to Abu ‘Abdillah (Imam Ahmad): What do you say about cleaning one’s hands with the residue left in a sieve? He said: There is nothing wrong with it; we do that.
Al-Khattabi quoted as evidence for the permissibility of that the report narrated by Abu Dawud with his isnad from the Messenger of Allah (blessings and peace of Allah be upon him), according to which he instructed a woman to add salt to the water, then wash off menstrual blood with it. Abu Dawud (313); it was classed as da‘if (weak) by al-Albani. Salt is food, and there are similar reports."(Al-Mughni 7/221).
For more information, please see the answers to questions no. 59899 , 84903 , 145307 .
There is nothing wrong with using food items for the purpose of personal hygiene and the like, and that is not regarded as wasting it; rather it is using it for a purpose that is required according to Islamic teachings. Cleaning oneself and making oneself look good are things that are prescribed and encouraged in Islamic teachings.
The second view is that it is disliked to use food items for personal hygiene purposes. This is the official view of the Malikis and Hanbalis, but the Hanbalis limited that disapproval (makruh) to using staple foods, not all types of foods.
Al-Bahuti al-Hanbali (may Allah have mercy on him) said:
It is disliked to clean one’s hands with food if it is a staple food, even if it is flour made from chickpeas, lentils, beans and so on."(Kashshaf al-Qina‘ 5/172).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
They quoted as evidence for it being disliked to clean one’s hands with staple foods the fact that this leads to those foods becoming contaminated with impurities and dirt. That is why it is not allowed, just as it is not allowed to remove impurities using such foods. Salt is not a staple food; rather it is used to improve the flavor of staple foods.
Yes, it is not allowed to for either humans or jinn to clean themselves after relieving themselves using staple foods of humans and animals. Hence the residue left in a sieve should not be used for cleaning oneself after relieving oneself, even though it is permissible to clean one’s hands with it.
But if there is a need to use staple foods, such as tanning with barley flour, or using yoghurt and flour as a remedy for scabies, and the like, then a concession should be granted allowing that…
This is the answer that may be given regarding salt, because it is being used for a need.
Another piece of evidence is the fact that the Prophet (blessings and peace of Allah be upon him) instructed us to lick our fingers and the plate, and to pick up a dropped morsel and remove the dirt from it. All of that is so that no staple food will be wasted, and using it to scrub oneself is not appropriate because something else may be used instead, and it comes under the heading of extravagance, which is the work of the Shaytan. End quote.
I was asked about a similar case – namely cleaning one’s hands with musk – and I said: This is extravagance, unlike following the traces of menstrual blood with a cloth perfumed with musk, because the latter is a tiny amount that is used for a need, but cleaning the hands with musk is too much and is unnecessary. End quote.
Quoted by Ibn Muflih in al-Adab ash-Shar‘iyyah (3/211).
The right thing is not to use food items for personal hygiene and the like, because there are many readily-available things that can be used instead of them, and that is furthest removed from extravagance and luxury.
But if it so happens in some situation that there is nothing available to use for the purpose of personal hygiene except things that are food items, or there is a need for that, then we hope that there will be nothing wrong with using such things in that case, because of need.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/155116/ruling-on-using-food-items-for-personal-hygiene-purposes | 188 | 155,116 |
352 | Is Shaving Chest Hair Prohibited? | Question
What is the ruling on shaving a man’s chest? | Praise be to Allah.Hair is of three types:
· That which Shari`ah forbids us from removing any of it.
· That which Shari`ah commands us to remove.
· That concerning which Shari`ah says nothing; it does not tell us to remove it or forbids us to do so.
That which Shari`ah commands us to leave alone is the beard and eyebrows , from which nothing should be removed.
That which we are commanded to remove is armpit hair and pubic hair , and the moustache in the case of men.
That concerning which Shari`ah says nothing is forgivable (and is a matter of personal choice), because the Prophet (peace and blessings of Allah be upon him) said: “What is permitted is that which Allah has permitted in His Book, and what is forbidden is that which Allah has forbidden in His Book, and what He has remained silent about is forgivable.” (Narrated by At-Tirmidhi, 1726; classed as good by Al-Albani in Sahih At-Tirmidhi”
That includes hair in the nose, on the chest, and on the legs and arms.
It says in Al-Mawsu`ah Al-Fiqhiyyah (18/100):
“With regard to shaving body hair in the case of a man, it is permissible according to the Malikis, and it was said that it is Sunnah. What is meant by the body is everything except the head.
With regard to shaving the head, we have discussed the ruling on that in detail in the answer to question no. 14051 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments | https://islamqa.info/en/answers/45557/is-shaving-chest-hair-prohibited | 188 | 45,557 |
353 | She dyed her hair black without knowing that it is haraam. Should she leave it or change it? | Question
I have a friend who dyed her hair black without knowing that it is haraam, and after finding out that it is haraam, she asked me whether she should re-dye it another colour or leave it as it is? And is removing the hair between the eyebrows haraam?. | Praise be to Allah.
Firstly:
If there are any grey hairs, then dyeing them black is
haraam, but if the hair is already black, there is nothing wrong with dyeing
it black.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked:
Some women use a mixture to condition their hair. This mixture includes
henna and other herbs, one of which dyes the hair black. What is the ruling
on using this mixture? Please note that they use it for the purpose of
conditioning their hair, not for the purpose of dyeing it black, because the
hair of some of them is black.
He replied:
There is nothing wrong with using the mixture mentioned to
condition the hair if the woman who is using it does not have any grey
hairs. But if there are any grey hairs, it is haraam to use anything that
will make the grey hairs black, because the Prophet (peace and
blessings of Allaah be upon him) said: “Change this grey hair, but avoid
black.” End quote.
See also the answers to questions no.
476,
47652 and
1187.
Whoever does that – whether male or female – knowingly and
deliberately, has fallen into sin and has to repent, seek forgiveness,
regret what has been done and resolve not to do it again. Part of repenting
completely is removing the black with something that will not cause any
harm.
But if a person was unaware of the ruling, there is no sin on
him, but he has to change it. He is excused for it but there is no excuse
for leaving it as it is.
An example of that is tattooing. If a person was tattooed
when he was young, or when he did not know that it is haraam, then he must
remove it when he comes to know that it is haraam, so long as removing it
will not cause him any harm.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) was asked:
What is the ruling on tattooing? If a girl was given a tattoo
when she was young, is there any sin on her?
He replied:
Tattooing is haraam, and is a major sin, because the Prophet
(peace and blessings of Allaah be upon him) said: “The woman who does
tattoos and the woman who has a tattoo done are cursed.” If a girl is given
a tattoo when she is young, and she cannot prevent that being done to her,
then there is no sin on her, rather the sin is on the one who did that to
her, because Allaah does not burden any soul beyond its scope, and this girl
had no control over the situation. But she should remove it if she is able
to without that causing her any harm. End quote.
As’ilah tuhimm al-Mar’at al-Muslimah
(question no. 20)
Secondly:
With regard to the
ruling on removing the hair that is between the eyebrows, in the answer to
question no. 21400 we have quoted the scholars of the Standing Committee as
stating that it is not part of the eyebrows, and based on that it is
permissible to remove it.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/60194/she-dyed-her-hair-black-without-knowing-that-it-is-haraam-should-she-leave-it-or-change-it | 188 | 60,194 |
354 | Are Hair Transplants Haram? | Question
Is it permissible to have a hair transplant? Please note that I am bald. Or is it haram like hair extensions, or not? | Praise be to Allah.Hair transplant refers to moving the hair follicles from one area of a person’s head to another. The ruling on that is that it is permissible, because it is aimed at correcting a fault, not at changing the creation of Allah.
Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him) was asked:
Hair transplants are done for one who has become bald by taking hair from the back of the head and transplanting it in the bald spot . Is that permissible?
He replied:
“Yes, that is permissible, because this comes under the heading of restoring that which Allah has created, or correcting a fault; it does not come under the heading of cosmetic procedures or adding to what Allah has created, so it is not regarded as changing the creation of Allah . Rather it is restoring something that is lacking or removing a fault. There is the well-known story of the three people, one of whom was bald and said that he wished that Allah would restore his hair, so the angel touched him and Allah restored his hair and gave him beautiful hair.” (Al-Bukhari, 3277, and Muslim, 2964) (Fatawa ‘Ulama al-Balad al-Haram, p. 1185)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/47664/are-hair-transplants-haram | 188 | 47,664 |
355 | Can Women Wear Kohl When They Go out? | Question
Why is it not permissible to wear kohl when going out of the house? | Praise be to Allah.Should women cover their beauty and adornment before non-Mahram men?
Every believing woman is obliged to cover her beauty and adornment before non-Mahram men, because Allah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful” [An-Nur 24:31]
Adornment includes kohl , makeup, jewellery, etc.
With regard to the words at the beginning of the verse – “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent” – what is meant by “that which is apparent” is the clothing, `Abayah (outer garment) and headcover, and whatever appears unintentionally, because of the wind, for example.
Ibn Kathir (may Allah have mercy on him) said:
“This means she should not show anything of her adornment to non-Mahrams, apart from that which cannot be hidden. Ibn Mas`ud said: Such as the Rida ‘ (cloak) and clothes, i.e., what the Arab women used to wear of a Miqna` (a kind of outer garment) and what appears below from the garment. There is no sin in that, because this is something that cannot be hidden. That is like what appears of a woman’s lower garment, and what cannot be hidden.” (Tafsir Ibn Kathir, 3/274)
Is covering the face obligatory?
Some of the scholars interpreted the external adornment as referring to the face and hands, but that is a less correct view, because there is a great deal of evidence that shows that it is obligatory for a woman to cover her face .
The scholar Muhammad Al-Amin Ash-Shanqiti (may Allah have mercy on him) said:
“The more correct of the two views in my opinion is the view of Ibn Mas`ud (may Allah be pleased with him), that the external adornment is that which when one looks at it, one cannot see any part of the woman’s body. We say that this view is more correct because it is the most cautious view, and is farthest removed from causes of Fitnah (temptation), and is purest for the hearts of men and women. It is obvious that a woman’s face is the focus of her beauty, and seeing it is one of the greatest means of temptation. As is well known in Shari`ah, this is the best means of avoiding falling into something prohibited.” (Adwa’ Al-Bayan, 6/200)
The basic principle is that a woman should cover her entire face, but it is permissible for her to uncover her eyes so that she may see, subject to the condition that showing her eyes will not lead to any Fitnah due to her wearing kohl or having wide openings in her Niqab (face cover).
The evidence for this concession in wearing Niqab and uncovering the eyes is the report narrated by Al-Bukhari (1838) from `Abdullah ibn `Umar (may Allah be pleased with him), according to which the Prophet (peace and blessings of Allah be upon him) said: “A woman in Ihram should not wear Niqab or wear gloves.” This indicates that it is permissible for women who are not in Ihram for Hajj or `Umrah to wear niqab .
Abu `Ubayd said, describing the Niqab that was worn by the Arabs: “It is that which shows the eye-socket; they used to call it al-waswasah and al-burqa’.” (Fatawa Al-Lajnah Ad-Da’imah, 17/171)
Why shouldn’t women show their adornment?
The reason why it is prohibited to show this adornment is so as to protect women’s chastity and honour, and to close the door to temptation and prevent her being tempted or tempting others. Those who are sick at heart may have hopes concerning those who show their adornment, but they will leave the one who is modest and covered alone.
Islam closes the doors that lead to men being tempted by women and vice versa. Islam enjoins lowering the gaze and forbids wanton display, free mixing and being alone with women. Women are warned against going out wearing perfume or travelling without a Mahram. This is reflective of the perfection of Islam, for men by nature are affected by women, and if this is not prevented then there will be much Fitnah (temptation and tribulation), and corruption will become widespread, as we can see in societies that have neglected the guidelines and rulings of the Shari`ah.
Can women wear kohl when they go out?
It says in Fatawa Al-Lajnah Ad-Da’imah (17/128): Many women in Egypt put kohl on their eyes, and if I tell them that wearing it for adornment is prohibited, they say that it is Sunnah. Is that true?
Answer:
“Using kohl is prescribed in Islam , but it is not permissible for a woman to show any of her adornment, whether that is kohl or anything else, to anyone other than her husband or Mahrams. Allah says (interpretation of the meaning): “and not to reveal their adornment except to their husbands…”
In conclusion, it is not permissible for a woman to wear kohl in front of non-Mahram men, because it comes under the heading of adornment which she is required to conceal. If she is going from one house to another, where no non-Mahram will see her, then there is nothing wrong with her wearing kohl in that case.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/67897/can-women-wear-kohl-when-they-go-out | 188 | 67,897 |
356 | Are Braids Haram? | Question
My husband asked me to braid his hair, and I asked him about the ruling on that in Islam. He quoted the views of some scholars about braiding men’s hair – is that correct? I am asking about this not because I don’t believe him, but because I want to know whether there is another opinion, because this is something strange for me. | Praise be to Allah.Is there a reward for letting hair grow?
Letting the hair grow long is not a Sunnah for which the Muslim will be rewarded, rather it is the matter of custom and tradition. The Prophet (peace and blessings of Allaah be upon him) both let his hair grow long and shaved it. He did not say that there was any reward for growing the hair long, nor is there any sin in shaving it, but he commanded men to take care of their hair.
How did the Prophet braid his hair when it grew long?
Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah said: “Whoever has hair, let him take care of it.” (Narrated by Abu Dawood, 4163; classed as hasan by al-Hafiz ibn Hajar in Fath al-Bari, 10/368)
‘Aishah (may Allah be pleased with her) said: I used to comb the hair of the Messenger of Allah when I was menstruating. (Narrated by al-Bukhari, 291)
The hair of the Prophet (peace and blessings of Allah be upon him) came down to his earlobes, or between his ears and his shoulders, or it reached his shoulders. When his hair grew long, he would put it in four braids .
Anas (may Allah be pleased with him) narrated that the hair of the Prophet (peace and blessings of Allah be upon him) reached his shoulders. (Narrated by al-Bukhari, 5563; Muslim, 2338)
Anas ibn Malik (may Allah be pleased with him) said: The hair of the Messenger of Allah (peace and blessings of Allah be upon him) came down between his ears and his shoulders. (Narrated by al-Bukhari, 5565; Muslim, 2338)
According to a report narrated by Muslim: The hair of the Messenger of Allah came halfway down his ears.
‘Aishah (may Allah be pleased with her) said: The hair of the Messenger of Allah (peace and blessings of Allah be upon him) came down longer than his earlobes and shorter than his shoulders. (Narrated by al-Tirmidhi, 1755; Abu Dawood, 4187; classed as saheeh by al-Albani in Saheeh al-Tirmidhi)
Umm Hani (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) came to Makkah and he had four braids. Narrated by al-Tirmidhi, 1781; Abu Dawood, 4191; Ibn Majah, 3631; classed as hasan by Ibn Hajar in Fath al-Bari; classed as saheeh by al-Albani in Mukhtasar al-Shama'il, 23.
Al-Hafiz ibn Hajar (may Allah have mercy on him) said:
“What is indicated by the hadeeth is that his hair usually came down to his shoulders, and sometimes it was so long that he wore it in braids, as was narrated by Abu Dawood and al-Tirmidhi with a hasan isnad from Umm Hani who said: The Messenger of Allah (peace and blessings of Allah be upon him) came to Makkah and he had four braids. This is to be understood as referring to times when he was so preoccupied that he could not take care of his hair for a long time, such as when travelling and the like.” (Fath al-Bari, 10/360)
Are braids haram?
This is something that was acceptable and usual according to the customs of that time. Customs vary and Muslims may be living in a place where people do not do that, or they regard the one who does that as imitating immoral people, so it should not be done.
Shaykh Muhammad ibn Salih al-‘Uthaymeen (may Allah have mercy on him) said:
“There is nothing wrong with letting the hair grow long. The Prophet (peace and blessings of Allah be upon him) had hair that sometimes came down almost to his shoulders. Although in principle there is nothing wrong with it, nevertheless it is subject to tradition and custom.
If custom dictates that this is not done except by a specific group that is traditionally known to be immoral, then those who are decent and of good character should not let their hair grow long, because it is customarily regarded by the people as something that is only done by those who are of low status and immoral. So the issue of whether men may grow their hair long is something that is permitted, but is subject to the customs and traditions of the people.
If custom dictates that all people, noble and lowly alike, grow their hair long, there is nothing wrong with it; if it is done only by the lowest of people, then people of honour and status should not do it. No one should respond by saying that the Prophet (peace and blessings of Allah be upon him) – who was the noblest of people and the highest in status – used to grow his hair long, because we can see that growing one's hair long is not a Sunnah or an act of worship, rather it is the matter of following customs and traditions.” (Fatawa Noor ‘ala Darb)
What your husband says about the Prophet (peace and blessings of Allah be upon him) having four braids is correct, but that does not mean that this is a Sunnah for which a person will be rewarded, rather the customs of the people and what they are used to should be heeded. Customs are different now in most countries from what they were in the past.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
“Nowadays no one braids their hair except soldiers who have long hair; people of righteousness, modesty and knowledge have turned away from this custom, until that has become one of their distinguishing features. Nowadays long hair has virtually become the characteristic of the foolish. It was narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them – or will be gathered with them (on the Day of Resurrection).” It was said that it means whoever imitates them in their actions, or whoever imitates them in their appearance. This should be sufficient for you. This hadeeth refers to following the example of the righteous in whatever they do. Growing one's hair or shaving it will not avail anything on the Day of Resurrection, rather what counts will be intentions and deeds; a man whose head is shaved may be better than one who has hair, or a man who has hair may be a righteous man.” (Al-Tamheed, 6/80)
To conclude, we should follow custom and tradition with regard to braiding hair by men, so that the Muslim will not expose himself to people’s mockery and backbiting.
For more information about braids, please see the answers to questions No. 40329 and No. 128184 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/69822/are-braids-haram | 188 | 69,822 |
357 | Is it permissible for him to trim his beard so that he will not be exposed to harm? | Question
My friend is going to get married in an Islamic country. Alhamdillah he is a practicing Muslim ( May Allah taala guide us all) and observes the sunnah of "leaving the beard". In this country where he is going, those with long beards are detained (especially those of Pakistani origin) at the airport and the secret police often follow them. He does not want to cause hardship to his wife's family, who are likely to be followed and harassed by the government. Therefore, he wishes to trim his beard slightly just for this occasion and grow it back. If not for the possibility of bringing hardship to his in-laws he would not want to trim. Please advise . | Praise be to Allah.
Letting the beard grow is obligatory according to sharee’ah,
and shaving it is haraam. In the answer to question no.
1189 we have stated the ruling on
shaving the beard, and that shaving it is a haraam action.
Ibn Hazm (may Allaah have mercy on him) narrated that the
scholars are unanimously agreed that it is not permissible to shave the
beard.
Al-Muhalla, 2/189
With regard to shaving
it for fear of persecution or exposure to harm, this fear is not all of one
level. In some cases it may be what is likely to happen, and in other cases
it may be imaginary, and in yet others it may be six of one and half a dozen
of the other.
It is not permissible for him to shave his beard or trim it
except in cases where harm is likely to result, and it is not permissible in
any other situation.
This comes under the heading of cases of necessity. Allaah
says (interpretation of the meaning):
“But if one is forced by necessity without willful
disobedience nor transgressing due limits, then there is no sin on him.
Truly, Allaah is Oft-Forgiving, Most Merciful”
[al-Baqarah 2:173]
Or in cases of compulsion. Allaah says (interpretation of the
meaning):
“Whoever disbelieved in Allaah after his belief, except
him who is forced thereto and whose heart is at rest with Faith; but such as
open their breasts to disbelief, on them is wrath from Allaah, and theirs
will be a great torment”
[al-Nahl 16:106]
Force or compulsion means that he will be harmed if he does
not shave it. As for simply experiencing some annoyance or questions or
investigation, these are things from which those who do shave their beards
are not necessarily safe, so that does not mean that a person is permitted
to fall into sin.
In cases of compulsion, there are conditions which must be
met in order for it to be permissible for a Muslim to be granted the
concession of doing or saying something that is haraam. Understanding what
these conditions are is very important, because many people are claiming
that they are forced to do things when that is not the case.
Ibn Qudaamah said:
The conditions of compulsion include three things:
1 – That the one who is trying to force you has power to
cause harm
2 – That he thinks it most likely that the threat will be
carried out if he does not do what is being demanded of him
3 – That the harm be severe, such as being killed, beaten
severely, tied up or imprisoned for a lengthy period. As for being insulted
or cursed, this is not compulsion, and neither is taking a small amount of
wealth.
If the person is of low status, a little harm may not be
compulsion in his case, unlike those of high position for whom a little harm
may be a humiliation and it is like a severe beating for someone else who is
of lower status.
If there is a threat of
torturing his child, this is not compulsion, because the harm is being
directed at someone else. But it is more likely that this is compulsion,
because that is worse for him than taking his wealth; that threat (to take
his wealth) is compulsion, so the same applies here.
Al-Mughni, 7/292
If the harm can be warded off by trimming the beard, then he
should not shave it off, rather it is sufficient to trim it, because shaving
is worse than trimming. It should be noted that a person should have the
need to undertake this journey to that country. But if there is no need for
that then it is not permissible to shave his beard for the sake of
travelling, because he is not being forced to do that.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/52886/is-it-permissible-for-him-to-trim-his-beard-so-that-he-will-not-be-exposed-to-harm | 188 | 52,886 |
358 | Can You Pray with Makeup On? | Question
Is a woman’s prayer considered permissible after doing wudu and putting make-up on her face? | Praise be to Allah.Praying with makeup on
If a woman does wudu then puts makeup on her face, that does not matter, and it does not affect her wudu or her prayer, so long as it is not najis, because purity of clothes and body are essential for the prayer to be valid.
Wearing makeup in front of non-mahrams
It is not permissible for a woman to wear makeup in front of non-mahram men , because she is commanded to cover her face in front of them and because wearing makeup is an adornment that leads to fitnah. If she does that and then prays, she will have the reward for her prayer but she will have the burden of sin for tabarruj (wanton display).
It says in Fatawa al-Lajnah al-Daimah (17/129):
“There is no reason why a woman should not adorn herself by wearing makeup on her face, or kohl, or doing her hair in a manner that does not make her resemble unbelieving women, but it is also essential that she cover her face in front of men who are not her mahrams.”
It also says (17/128):
“Using kohl is allowed in Islam, but it is not permissible for a woman to show any of her adornment, whether kohl or anything else, to anyone other than her husband or mahrams, because Allah says (interpretation of the meaning):
“…and not to reveal their adornment except to their husbands…” [al-Nur 24:31]
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/72390/can-you-pray-with-makeup-on | 188 | 72,390 |
359 | Is White Gold Haram for Men? | Question
What is the ruling on men wearing white gold? | Praise be to Allah.What is gold?
Gold is in fact yellow in colour. It may be also described as red because of having some copper mixed with it in most cases. This is what is well known among people and is mentioned in books about language, metals etc.
In al-Mu’jam al-Wasit it says: Gold is a metal that is yellow in colour.
Professor Muhammad Husayn Judi said in his book ‘Uloom al-Dhahab wa’l-Siyaghat al-Mujawharat (Sciences of gold and jewels):
“It is well known that every kind of metal that is used in making ingots, such as copper, silver, palladium, platinum, zinc etc have an obvious effect on the ingot’s colour, hardness and melting point. Gold gives a yellow colour and prevents oxidization of the ingot. Copper gives the ingot a red colour and makes it stronger and harder.”
Is white gold haram?
After consulting experts in the field of gemology and metallurgy, they said that the phrase “white gold” may be applied to a number of things:
1– It is applied to the metal platinum. It is permissible for men to wear it and there is no sin in that, because there is nothing in the Shari’ah to suggest that it is forbidden for men. The fact that people call it white gold does not make it haram, because it is just a name that is given to it, but it is not really gold. Similarly, cotton is also called “white gold” and oil is called “black gold”, because it is precious, but that does not make it haram either. And it is permissible for men to wear precious stones such as diamonds, rubies etc.
It says in Fatawa al-Lajnah al-Daimah li’l-Ifta (24/76): We do not know of anything wrong with men wearing diamonds, if they are pure and there is no gold or silver with them. End quote.
2– The name white gold is given to the well-known yellow gold, but it is plated with a layer of platinum. Wearing this is haram for men, because wearing it means he is wearing yellow gold, and wearing gold is haram for men according to scholarly consensus, as was mentioned by Imam al-Nawawi (may Allah have mercy on him) in Sharh Sahih Muslim.
3– The name white gold is given to regular yellow gold that is mixed with a specific percentage of platinum or another metal, of which more or less is added, depending on the standard of gold desired. This usage is very well known in stores selling gold.
What it means, according to the experts, is that in order to prepare a kilogram of 21 carat gold, you mix 875 grams of pure (24 carat) gold with 125 grams of silver and copper. If you add the same amount (125 grams) of platinum instead of copper and silver, you will have a kilogram of white 21 carat gold.
In order to make a kilogram of 18 carat gold, you mix 750 grams of pure gold with 250 grams of silver and copper. If we add the same amount (250 grams) of platinum instead of the silver or copper, we will get a kilogram of white 18 carat gold… and so on.
In a press release issued by the Ministry of Petroleum and Mineral Resources in the Kingdom of Saudi Arabia on 22/3/1410 AH, which spoke of mineral resources (gold) in the Kingdom, it says:
“White gold” refers to a mixture of gold with 12% platinum or 15% nickel. The colour of the gold may be made pinkish by adding 5% silver or 20% copper. A greenish colour may be achieved by mixing 75% gold with 25% silver, or mixing it with zinc and cadmium. A bluish colour may be achieved by mixing the gold with a small amount of iron. If the gold is mixed with 20% aluminium the resulting colour will be purple. The degree of redness in the gold may be controlled by increasing or decreasing the amount of copper that is added. End quote.
Professor Dr. Mamduh ‘Abd al-Ghafur Hasan said in his book Mamlakat al-Ma’adin (the Kingdom of metals): Pure gold is not hard enough to be used for making jewellery, but it may be mixed with copper, silver, nickel or platinum to make it harder, which at the same time gives it distinctive colours. A little copper makes it more reddish in colour, and silver makes it more whitish. Adding 25% platinum or 15% nickel produces an ingot that is called “white gold.”
To sum up: gold is originally yellow in colour, and there is no gold that is white in colour, rather other metals may be added to it that change its colour to white.
So white gold is nothing more than yellow gold, but platinum has been added to it, instead of silver or copper. Hence in the stores the white gold has exactly the same standards as yellow gold. It is well known that adding silver or copper to gold does not alter the fact that it is gold, and it does not make it permissible to use it. That also applies to adding palladium to it.
Based on this, wearing white gold is haram for men, because in fact it is yellow gold, but something had been added to it to change its colour to white.
The Standing Committee for Issuing Fatwas was asked: It has become common among some people, especially men, to use that which is called white gold, which is used to make watches, rings, pens and so on. After asking the jewellers and goldsmiths, we found out that white gold is actually the well-known yellow gold, to which a certain metal has been added, 5-10%, to change its colour from yellow to white, or some other colour, which makes it look like another kind of metal. Use of this has become very widespread in recent times, and many people are confused about using it.
They replied:
“If the situation is as described, the gold which is mixed with other metals still comes under the ruling that it is haram to differentiate in weight or measure when selling it for gold of the same type, and the exchange must be completed in one sitting, whether it is sold for gold of the same type or for silver or cash. It is haram for men to wear it, and it is haram to make vessels out of it. Calling it white gold does not change these rulings.” (Fatawa al-Lajnah al-Daimah, 24:60)
For more about wearing gold, please see these answers: 11886 , 210802 , 36906 , 105410 , and 9531 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/68039/is-white-gold-haram-for-men | 188 | 68,039 |
360 | Are Ear Piercings Allowed? | Question
I have a female colleague at work who is asking me about the ruling on piercing a girl’s ears so that she can wear jewellery – is it halal? If it is halal, is it permissible to pierce the ear at the top and not at the bottom? | Praise be to Allah.Can women work in a mixed environment?
Working in a place where men and women mix is haram and has many bad effects. This has been discussed in the answers to questions no. 50398 , 6666 and 39799 . Please see also the answer to question no. 27304 which mentions the ruling on speaking to women at work.
We have mentioned this here because the questioner refers to “my female colleague at work”. Your passing on her question and saying that you have spoken with her means that we are obliged to advise you, before answering your question, and tell you that both of you should look for work where there is no mixing. The questions to which we have referred you spare us the need to repeat the discussion on working in places where men and women mix.
Are ear piercings haram?
With regard to piercing the ears of females , there is a difference of scholarly opinion on the ruling. The Hanafis and Hanbalis are of the view that this is permissible. The Shafi`is are of the view that it is not allowed, and Ibn al-Jawzi and Ibn ‘Aqil, who were Hanbalis, agreed with them. They did not quote any texts as evidence that it is not allowed, rather they said that it causes pain, and that wearing adornment in the ear is not essential, and is not so important as to allow causing pain to the female for this purpose.
The one who studies the texts of the Prophet’s Sunnah and the lives of the female Companions (may Allah be pleased with them) will see that the more correct view is the former, which is that it is permissible. The texts which indicate that include the following:
Ibn ‘Abbas (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) came out and prayed, then he delivered a khutbah – and he did not mention any adhan or iqamah – then he went to the women and exhorted and reminded them, and told them to give charity, and I saw them taking off their earrings and necklaces and giving them to Bilal, then he and Bilal went back to his house. (Narrated by al-Bukhari (4951) and Muslim (884). According to another report narrated by them both: (They started throwing their earrings and necklaces.)
`Aishah (may Allah be pleased with her) said: Eleven women sat and promised one another that they would not conceal anything about their husbands … The eleventh one said: My husband is Abu Zar’ and what (can I say about) Abu Zar’? He has given me many ornaments and my ears are heavily loaded with them. … `Aishah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: I am to you as Abu Zar’ was to Umm Zar’. (Narrated by al-Bukhari (4893) and Muslim (2448)
The Prophet (peace and blessings of Allah be upon him) approved of what Abu Zar’ did by filling the ears of Umm Zar’ with jewellery until they became heavy.
Is piercing the ears at the top permissible?
With regard to piercing the ears at the top, it seems that it makes no difference whether they are pierced at the bottom or at the top, depending on whether this is customary in a woman’s environment. We should note that it is not permissible for a woman to show the jewellery that she is wearing on her hand, ear or neck (to non-mahram men).
Shaykh Muhammad al-Salih al-‘Uthaymin (may Allah have mercy on him) was asked about piercing a girls’ nose or ear for the sake of beautification.
He replied:
“The correct view is that there is nothing wrong with piercing the ear, because one of the aims that is achieved by that is wearing permissible jewellery. It is known that the women of the Sahabah had earrings that they wore in their ears. The pain is light, and if the piercing is done when the girl is small, it heals quickly.
With regard to piercing the nose, I do not remember that the scholars said anything about it, but it is a kind of mutilation and deforming of the appearance as we see it, but perhaps others do not see it that way. If a woman is in a country where putting jewellery in the nose is seen as a kind of adornment and beautification, there is nothing wrong with piercing the nose.” (Majmu’ Fatawa Ibn ‘Uthaymin (11/ question no. 69)
Shaykh Salih al-Fawzan (may Allah preserve him) said:
There is nothing wrong with piercing the ears of a girl in order to put jewellery in her ears. This is still done by many people, and even at the time of the Prophet (peace and blessings of Allah be upon him) women used to wear jewellery in their ears and elsewhere without being rebuked for it.
With regard to it hurting the girl, the purpose of it is in her interests, because she needs jewellery, and to adorn herself. Piercing the ears serves a permissible purpose and is allowed because of need. Just as it is permissible to carry out surgery and cauterize her if that is needed on medical grounds, it is also permissible to pierce her ear in order to put jewellery in it, because it is something that she needs, and it is something that does not hurt very much, and does not have a great effect on her.” (Fatawa al-Shaykh al-Fawzan (3/324)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/78255/are-ear-piercings-allowed | 188 | 78,255 |
361 | Ruling on popular bracelets that are made out of threads | Question
It is very common among girls to wear bracelets and necklaces that are made out of coloured threads or are braided. There are books which show how to make them and young girls wear them as an adornment.
1- Do they come under the ruling on wearing threads that is forbidden?
2- Do they come under the heading of imitating the people of shirk, even if they are not worn in order to ward off harm?
3- Is the basis for denouncing evil examination of the intention?. | Praise be to Allah.
The basic principle with regard to bracelets is that they are
permissible, because they are one of the things with which women adorn
themselves, and Allaah has denounced those who forbid adornments without any
shar’i evidence. Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘Who has forbidden the adornment with
clothes given by Allaah, which He has produced for His slaves, and
At-Tayyibaat [all kinds of Halaal (lawful) things] of food?’ Say: ‘They are,
in the life of this world, for those who believe, (and) exclusively for them
(believers) on the Day of Resurrection (the disbelievers will not share
them).’ Thus We explain the Ayaat (Islamic laws) in detail for people who
have knowledge”
[al-A’raaf 7:32]
So no kinds of adornment are forbidden except those for which
there is proof with shar’i evidence that they are haraam. As for those for
which there is no proof that they are haraam, they are halaal.
Secondly:
With regard to the question of whether these bracelets come
under the ruling on those who wear threads, what is meant by the prohibition
on wearing threads is those who wear them in order to ward off the evil eye,
or to ward off a sickness for which there is no proof that these threads can
bring about healing from it. Wearing them for the purpose of adornment is
not included in this prohibition.
If these threads are usually worn to ward off sickness or the
evil eye, then wearing them is haraam, and a woman is forbidden to wear them
even if she does not intend that haraam purpose, and she only intended it as
an adornment, because in that case she is still resembling those who wear
them for a haraam purpose, so she exposes herself to suspicion and gossip,
as people will think that she is wearing them for that haraam purpose. And
there may be an even worse consequence, as other women may follow her
example, especially if she is in a position of respect.
With regard to imitating the people of shirk, this is subject
to further discussion. If it is one of their unique characteristics and
symbols, then wearing it is haraam, because it is established in sharee’ah
that it is haraam to imitate the enemies of Allaah, as the Prophet
(peace and blessings of Allaah be upon him) said: “Whoever imitates a people
is one of them.” Narrated by Abu Dawood, classed as saheeh by al-Albaani.
If it is proven that it involves imitating the kuffaar, then
wearing it is haraam, even for those who do not wear it with any intention
of imitating the kuffaar, because imitating them may happen in one’s
clothing and appearance, whether one intends to resemble them or not, as was
explained by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
in al-Qawl al-Mufeed (3/203).
With regard to examining the intention before denouncing
evil, whatever is proven to be evil according to sharee’ah must be
denounced, and the intention of the one who does it does not matter, because
a good intention does not turn an evil deed into a good one. Evil is evil
even if the person intends something good thereby.
But intention – good or bad – can turn permissible things
into acts of worship or sins. If a person eats with the intention of
strengthening himself for worship, this is an act of obedience and worship.
If he intends thereby to strengthen himself to wrong people or commit
immoral deeds, then it is a sin.
To sum up: If these necklaces and bracelets are worn with the
intention of warding off the evil eye or jinn, or to bring good luck and the
like, then wearing them is haraam.
Similarly it is haraam to wear them if they are unique
characteristics or clothing of the kuffaar. In that case the intention of
the one who wears them, and whether he intends to ward off the evil eye or
not, or to imitate the kuffaar or not, does not matter.
But if he is not wearing them to ward off the evil eye, and
it does not involve imitating the kuffaar, and the intention is only to
adorn himself, then it is permissible.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/88485/ruling-on-popular-bracelets-that-are-made-out-of-threads | 188 | 88,485 |
362 | Ruling on putting flowers and plants in the bathroom | Question
What is the ruling on putting plants like flowers and foliage plants, or even tree seedlings, in bathrooms for any reason, whether that is for decoration or otherwise?. | Praise be to Allah.There is nothing wrong with
putting flowers, plants and tree seedlings in bathrooms, so long as there is
no extravagance or waste involved in that, both of which are blameworthy.
Allaah says (interpretation of the meaning):
“And let not your hand
be tied (like a miser) to your neck, nor stretch it forth to its utmost
reach (like a spendthrift), so that you become blameworthy and in severe
poverty”
[al-Isra’ 17:29].
This is a prohibition on
both miserliness and extravagance.
And Allaah says
(interpretation of the meaning):
“and waste not by
extravagance. Verily, He likes not Al‑Musrifoon (those who waste by
extravagance)”
[al-An’aam 6:141]
“And give to the kinsman
his due and to the Miskeen (poor) and to the wayfarer. But spend not
wastefully (your wealth) in the manner of a spendthrift.
27. Verily, the
spendthrifts are brothers of the Shayaateen (devils), and the Shaytaan
(Devil‑Satan) is ever ungrateful to his Lord”
[al-Isra’ 17:26, 27]
Extravagance means spending
too much money on permissible things, and waste means spending money on
things that are inappropriate.
Al-‘Askari said:
It is said that waste means
spending money on things that are inappropriate and extravagance means
spending too much on things that are inappropriate.
In other words,
extravagance means overstepping the mark in spending money, and waste means
spending it inappropriately, which is worse than extravagance. Hence Allaah
says: “Verily, the spendthrifts are brothers of the Shayaateen (devils).”
And it was said that
extravagance (israaf) is not just in terms of money, rather it
applies to everything that is done inappropriately. Do you not see that
Allaah described the people of Loot as being extravagant because they put
their seed in a place that is not for tilling. Allaah says (interpretation
of the meaning):
“Verily, you practise
your lusts on men instead of women. Nay, but you are a people transgressing
beyond bounds [musrifoon] (by committing great sins)”
[al-A’raaf 7:81]
And He described Pharaoh as
being extravagant, as He says (interpretation of the meaning):
“verily, he was arrogant
and was of the Musrifoon (those who transgress beyond bound in spending and
other things and commit great sins)”
[al-Dukhaan 44:31]
Then he said:
From these texts we learn
that extravagance (israaf) is of two types: haraam and makrooh.
The first kind includes
wasting money etc on things beyond the norm.
The second kind includes
wasting something useful for no purpose, such as pouring away what is left
of a drink of the water of the Euphrates etc without putting it back into
the water. End quote from al-Furooq al-Lughawiyyah, p. 114-115.
See also Fayd al-Qadeer
(1/50) and al-Mawsoo’ah al-Fiqhiyyah al-Kuwaitiyyah (4/176).
Examples of extravagance
include: buying something decorative for hundreds of riyals, because
adornment is allowed but paying a lot of money for it is blameworthy
extravagance.
An example of waste is
buying something that is of no value or that will not last, for a large
amount of money.
This, like the example
given above, comes under the heading of wasting money that is forbidden in
Islam: “Allaah hates three things for you: gossip, wasting money and asking
too much.” Narrated by al-Bukhaari (1477) and Muslim (593).
Conclusion: we must beware
of both things and realize that wealth is a blessing that should be guarded;
we will be asked about this wealth tomorrow: “From where did he earn it and
on what did he spend it?” as it says in Sunan al-Tirmidhi (2416) from
the Prophet (peace and blessings of Allaah be upon him).
We ask Allaah to keep us
safe by His bounty and grace.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/85345/ruling-on-putting-flowers-and-plants-in-the-bathroom | 188 | 85,345 |
363 | Using noorah to remove hair | Question
I have a question: what is noorah? Did the Messenger (peace and blessings of Allaah be upon him) use it? What is the evidence and proof in the Sunnah to that effect?. | Praise be to Allah.Firstly:
Noorah is
composed of calcium and arsenic and was used to remove hair. It would be
applied to the place, left for a while then washed off, and the hair would
come off with it. See: al-Qamoos al-Fiqhi (1/363) and Zaad
al-Ma’aad (4/364).
Secondly:
With regard
to the Messenger (peace and blessings of Allaah be upon him) using it,
that was narrated in some ahaadeeth, but they are all da’eef (weak) and are
not saheeh (sound).
Ibn Maajah
(3751) narrated from Umm Salamah (may Allaah be pleased with her) that the
Prophet (peace and blessings of Allaah be upon him) used to apply
noorah (for removing hair).
This hadeeth
was classed as da’eef by al-Busayri in Misbaah al-Zujaajah and by
al-Albaani in Da’eef Sunan Ibn Maajah and by Shu’ayb al-Arna’oot in
Tahqeeq Zaad al-Ma’aad.
Ibn ‘Asaakir
narrated from the hadeeth of Ibn ‘Umar that the Prophet (peace and
blessings of Allaah be upon him) used to apply noorah every month and clip
his nails every fifteen days.
This was
classed as da’eef by al-Albaani in Da’eef al-Jaami’ al-Sagheer (no.
4536).
Conclusion:
there is no saheeh hadeeth to indicate that the Prophet (peace and
blessings of Allaah be upon him) used it, but there is nothing wrong with
using it or using anything else to remove hair, so long as it is not
harmful. But shaving is better, because it is mentioned in the Sunnah, and
the majority of fuqaha’ are of the view that shaving is better.
See:
al-Mawsoo’ah al-Fiqhiyyah (14/83).
And Allaah
knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/88161/using-noorah-to-remove-hair | 188 | 88,161 |
364 | Can a woman cut her hair before doing ghusl following menses? | Question
Is it permissible for a woman to cut her hair before doing ghusl following menses?. | Praise be to Allah.There is nothing wrong with cutting one’s nails or hair before doing ghusl following menses or afterwards, but a woman should take care, when cutting her hair, to avoid resembling men or kaafir women.
The fact that it is permissible for a woman to cut her hair short is indicated by the report narrated by Muslim (320) from Abu Salamah ibn ‘Abd al-Rahmaan who said: The wives of the Prophet (S) used to cut their hair so that it came down just past their ears.
al-Nawawi (may Allah have mercy on him) said:
al-Qaadi ‘Iyaad (may Allah have mercy on him) said: Perhaps the wives of the Prophet (peace and blessings of Allah be upon him) did that after the death of the Prophet (peace and blessings of Allah be upon him), because they stopped adorning themselves and they had no need to grow their hair long, so they reduced the amount of effort required to take care of their hair. What al-Qaadi ‘Iyaad said about them doing that after his death and not during his lifetime was also said by others and it is sound. No one should think that they did that during his lifetime. This indicates that it is permissible for women to cut their hair, and Allah knows best. End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) said: We do not know of anything wrong with women cutting their hair. What is forbidden is shaving the head. You are not allowed to shave your head, but if you cut it to make it shorter or reduce its volume, we do not know of anything wrong with that. But that should be done in a good way that will be pleasing to you and your husband, and you can agree with him on something that will not be similar to the hairstyle of kaafir women because leaving it long will entail a lot of work to wash it and comb it. If the hair is thick and the woman cuts some of it to make it shorter and reduce its volume, there is nothing wrong with that. If she cuts some of it for purposes of beautification to make it pleasing to her and her husband, there is nothing wrong with that. But shaving it altogether is not permissible except in cases of sickness. And Allah is the source of strength. End quote from Fatawa al-Mar’ah al-Muslimah (2/515).
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
It is not permissible for a woman to cut her hair at the back and leave the sides long, because this is ugly and messing with her hair which is part of her beauty, and it is also an imitation of kaafir women. The same applies to cutting it in different styles with the names of kaafir women or animals, such as the Diana cut, which is the name of a kaafir woman, or the lion cut or mouse cut, because it is haraam to imitate kaafir women or animals, and because this is messing with the woman’s hair which is part of her beauty. End quote from Fatawa al-Mar’ah al-Muslimah (2/516, 517).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/88232/can-a-woman-cut-her-hair-before-doing-ghusl-following-menses | 188 | 88,232 |
365 | Is a woman who puts her hair on the side included among those mentioned in the hadeeth about “maa’ilaat mumeelaat” | Question
Is what is meant by the women who are maa’ilaat in the hadeeth gathering the hair and putting it to one side?. | Praise be to Allah.
Imam Muslim narrated in his Saheeh that the Prophet
(peace and blessings of Allaah be upon him) said: “There are two types
of the people of Hell whom I have not seen, men with whips like the tails of
cattle with which they strike the people, and women who are clothed yet
naked, maa’ilaat mumeelaat walking with an enticing gait (or turning
away from righteousness and leading others astray) with their heads like the
humps of camels leaning to one side. They will not enter Paradise nor smell
its fragrance.”
With regard to the phrase maa’ilaat mumeelaat, there
are four opinions among the scholars:
1 – That they turn away (maa’ilaat) from chastity and
righteousness, i.e., they commit sins and wrong deeds, like those who do
immoral actions or fall short in performing obligatory duties such as
prayers etc.
And mumeelaat means that they lead others astray and call
them to evil and corruption. So by their actions and words they lead others
to corruption and sin and they commit immoral actions because of their lack
of faith or weakness of faith.
2 – That maa’ilaat refers to their enticing walk and
mumeelaat refers to the movement of their shoulders.
3 – That they incline towards men and lead them astray with
what they show of their beauty and adornments etc.
4 – That they style their hair in the manner of prostitutes
and style other women’s hair in the same manner.
See Sharh al-Nawawi ‘ala Muslim, 14/110
With regard to styling
the hair, this means parting the hair in such a manner that there is more
hair on one side than on the other. This was the sign of a prostitute during
the Jaahiliyyah.
Some of the scholars are of the view that the hairstyle of
the prostitute is what is meant by the words of the Prophet (peace and
blessings of Allaah be upon him) “maa’ilaat mumeelaat”, but Shaykh
Ibn ‘Uthaymeen said: The correct view is that what is meant by al-maa’ilaat
is those who turn away from what is enjoined upon them of modesty and
religious commitment, and al-mumeelaat means those who turn others away from
that.
Shaykh Ibn ‘Uthaymeen said: maa’ilah in a general sense
refers to anyone who turns away from the Straight Path, in her clothing,
appearance, speech etc. And mumeelaat refers to those who turn others away,
by using things which cause temptation, until people turn towards them.
With regard to gathering the hair together and putting it on
one side, Shaykh Ibn ‘Uthaymeen said: The Sunnah is to part the hair in the
middle, from the forelock at the front of the head up to the top of the
head, because the hair has directions to the front and the back and to the
right and the left. So the kind of parting that is prescribed in Islam is in
the middle of the head. As for parting it on the side, this is not
Islamically acceptable, because it may entail imitation of non-Muslims and
it may also be included in the meaning of the hadeeth in which the Prophet
(peace and blessings of Allaah be upon him) said: “There are two types
of the people of Hell whom I have not seen, men with whips like the tails of
cattle with which they strike the people, and women who are clothed yet
naked, maa’ilaat mumeelaat walking with an enticing gait (or turning
away from righteousness and leading others astray) with their heads like the
humps of camels leaning to one side. They will not enter Paradise nor smell
its fragrance.”
Some of the scholars interpreted the phrase al-maa’ilaat
al-mumeelaat as referring to those women who style their hair in such a way
that there is more hair on one side or who style the hair of others in that
manner, but the correct view is that what is meant by al-maa’ilaat is those
who turn away from what is enjoined upon them of modesty and religious
commitment, and mumeelaat means those who turn others away from that.
Parting the hair on the side was forbidden by some scholars
on the grounds that it is imitation of kaafir women.
It says in Fataawa al-Lajnah al-Daa’imah 17/126:
With regard to parting
the hair on the side, that is an imitation of kaafir women, and it is proven
from the Messenger of Allaah (peace and blessings of Allaah be upon
him) that it is forbidden to imitate the kuffaar. End quote.
If we assume that parting the hair on the side, for example,
was the sign of kaafir women or immoral women at one time, then that ceased
to be the case and this became widespread among Muslim women, and no one
would think that the one who does that is a kaafir or immoral woman, then in
that case it is no longer regarded as imitation of the kuffaar, so it is not
haraam.
Al-Haafiz said in al-Fath (1/307), when discussing
al-mayaasir al-arjawaan, which was a small pad or pillow that a horse-rider
places beneath him, which was a custom of the non-Arabs: If we say that this
is not allowed because it is an imitation of the non-Arabs, then this is for
a religious purpose. But if that was one of their symbols at that time, when
they were kuffaar, but it is no longer unique to them, then the idea of
imitation no longer applies and it is no longer makrooh, end quote.
He also said, refuting those who regarded wearing the
taylasaan (a shawl-like garment worn over the head and shoulders) as
imitation of the kuffaar, because it is the clothing of the Jews as
mentioned in the hadeeth of the Dajjaal: It was appropriate to quote the
story of the Jews as evidence at the time when the taylasaan was unique to
them, but that is no longer the case, so nowadays it is one of the things
that are permissible. Fath al-Baari, 10/274. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/39189/is-a-woman-who-puts-her-hair-on-the-side-included-among-those-mentioned-in-the-hadeeth-about-maailaat-mumeelaat | 188 | 39,189 |
366 | Is it permissible to wear a watch that contains a small amount of white gold? | Question
Is it permissible to wear a watch the wristband of which is made of steel, but on the outside of the watch there is a small amount of white gold in the form of a circle around the watch face, and inside there are some small diamonds?. | Praise be to Allah.
Firstly:
White gold is the same as the well known yellow gold, but
some other metals such as palladium have been added to it to change the
colour to white. This is what the experts say, and that has been discussed
in the answer to question no 68039
As this is the case, it is haraam for men to wear it even if
it is a small amount, because of the hadeeth narrated by Muslim (2090) from
Ibn ‘Abbaas (may Allaah be pleased with him) which says that the Messenger
of Allaah (peace and blessings of Allaah be upon him) saw a gold ring
on a man’s hand. He took it off and threw it aside, and said: “Would one of
you go and pick up a live ember of fire and hold it in his hand?” After the
Messenger of Allaah (peace and blessings of Allaah be upon him) had
left, it was said to the man: Take your ring and benefit from it (by selling
it). He said: No, by Allaah, I will never pick it up when the Messenger of
Allaah (peace and blessings of Allaah be upon him) has thrown it
aside.
Abu Dawood (4075), al-Nasaa’i (5144) and Ibn Maajah (3595)
narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that the
Prophet (peace and blessings of Allaah be upon him) took a piece of
silk in his right hand and a piece of gold in his left and said: “These two
are haraam for the males of my ummah.” Classed as saheeh by al-Albaani in
Saheeh Abi Dawood.
Al-Nawawi (may Allaah have mercy on him) said in Sharh
Muslim: As for gold rings, they are haraam for men according to
scholarly consensus. The same applies if they are partially gold and
partially silver. End quote.
The Standing Committee for Issuing Fatwas was asked: It has
become common among some people, especially men, to use that which is called
white gold, which is used to make watches, rings, pens and so on. After
asking the jewellers and goldsmiths, we found out that white gold is
actually the well-known yellow gold, to which a certain metal has been
added, 5-10%, to change its colour from yellow to white, or some other
colour, which makes it look like another kind of metal. Use of this has
become very widespread in recent times, and many people are confused about
using it.
They replied:
If the situation is as described, the gold which is mixed
with other metals still comes under the ruling that it is haraam to
differentiate in weight or measure when selling it for gold of the same
type, and the exchange must be completed in one sitting, whether it is sold
for gold of the same type or for silver or cash. It is haraam for men to
wear it, and it is haraam to make vessels out of it. Calling it white gold
does not change these rulings. End quote.
Fataawa al-Lajnah al-Daa’imah
(24/60)
Secondly:
There is nothing wrong with wearing a watch which contains
diamonds, because the basic principle is that they are permitted, and there
is no evidence to suggest that they are not allowed.
The Standing Committee for Issuing Fatwas was asked about
wearing valuable watches which contain diamonds or gold.
They replied: Wearing diamonds is permissible for men, and we
do not know of anything wrong with that if they are pure and there is no
gold or silver with them. End quote.
To conclude: if the watch is free of gold then it is
permissible to wear it, otherwise it is not permissible.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/87907/is-it-permissible-to-wear-a-watch-that-contains-a-small-amount-of-white-gold | 188 | 87,907 |
367 | Is it permissible for him to engrave the name of Allaah on his ring? | Question
Is it permissible to write the name of Allaah on a ring?. | Praise be to Allah.
There is nothing wrong with a man wearing a ring of silver,
and there is nothing wrong with writing the name of Allaah and the like on
it.
Al-Bukhaari (5877) and Muslim (2092) narrated from Anas ibn
Maalik (may Allaah be pleased with him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) acquired a ring of silver, on
which was engraved Muhammad Rasool Allaah, and he said to the people:
“I have acquired a ring of silver and engraved on it Muhammad Rasool
Allaah, and no one should have an engraving like this.”
This indicates that it is permissible to engrave the name of
Allaah on a ring. What the Prophet (peace and blessings of Allaah be
upon him) forbade was for anyone else to engrave the same as he had, because
it contained his name and description. Moreover, he acquired this ring in
order to use it as a seal, so it was a sign that was unique to him and
distinguished him from others. If it were permissible for anyone to have the
same engraving, that purpose would be defeated. This was stated by al-Haafiz
in al-Fath.
It was narrated that many of the salaf had phrases engraved
on their rings that included the name of Allaah, some of which were
mentioned by al-Haafiz in al-Fath, who said:
In al-Musannaf, Ibn Abi Shaybah narrated that Ibn
‘Umar had engraved on his ring “ ‘Abd-Allaah ibn ‘Umar.” Ibn Abi Shaybah
narrated that Hudhayfah and Abu ‘Ubaydah each had a ring on which was
engraved “al-hamdu Lillaah (praise be to Allaah).” ‘Ali had a ring on which
it said “Allaah al-Malik (Allaah the Sovereign)”. Ibraaheem al-Nakha’i had a
ring on which it said “Billaah (by the help of Allaah).” Masrooq had a ring
on which it said “Bismillaah (in the name of Allaah).” Abu Ja’far al-Baaqir
had a ring on which it said “al-‘Izzah Lillaah (Glory belongs to Allaah).”
It was narrated from al-Hasan and al-Husayn that there is nothing wrong with
engraving the name of Allaah on a ring. Al-Nawawi said: this is the view of
the majority. It was narrated from Ibn Sireen and some scholars that it is
makrooh. End quote.
Ibn Abi Shaybah narrated with a saheeh isnaad from Ibn Sireen
that he did not see anything wrong with a man writing on his ring “Hasbi
Allaah (Allaah is sufficient for me)” and the like. This indicates that it
is not proven that he regarded it as makrooh. We may reconcile the reports
by saying that it is regarded as makrooh when there is the fear that it may
be worn by one who is junub or menstruating, or that a person may clean
himself after reliving himself using the hand on which it is worn, and it is
permissible when there is no risk of that, so it is only regarded as makrooh
because of the danger of it being exposed to disrespect. End quote.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=10 | https://islamqa.info/en/answers/68805/is-it-permissible-for-him-to-engrave-the-name-of-allaah-on-his-ring | 188 | 68,805 |
368 | Using lipstick | Question
Is it allowed to put lipstick only for your husband. Some say that lipstick contains pig fat. Is it true? In such a case are we allowed to apply lipstick? Please advise. | Praise be to Allah.The basic principle is that anything that is used for adornment and beautification is permissible. Allah says (interpretation of the meaning):
“He it is Who created for you all that is on earth” [Al-Baqarah 2:29]
That may be mustahabb if the intention is to beautify yourself for your husband, because this is something that is prescribed in sharee’ah.
But this is subject to the condition that nothing haram is involved, such as adorning yourself for non-mahram men to whom it is not permissible to show your beauty. It is also subject to the condition that it does not contain any substance that may harm the body or that is impure such as pig fat. In that case it is haram, because we are forbidden to do things that will harm us, as the Prophet (peace and blessings of Allah be upon him) said: “there should be no harming or reciprocating harm.”
Shaykh Ibn ‘Uthaymeen said:
There is nothing wrong with using lipstick because the basic principle is that things are permissible until it is made clear that they are haram… But if it becomes clear that it is harmful to the lips, that it dries them out and makes them lose their moisture, then in this case it is not allowed. I have been told that it may cause the lips crack. If that is proven then we are forbidden to do things that harm us. Fatawa Manaar al-Islam, 3/831
Dr Wajeeh Zayn al-‘Aabideen wrote an article in al-Wa’i al-Islami magazine about the harm that the cosmetics which are widely used by women nowadays may cause. In this article he said:
Lipstick may cause swelling of the lips or drying and cracking of the thin skin of the lips, because it removes the protective layer of the lips.
Quoted from Zeenat al-Mar’ah al-Muslimah by Shaykh ‘Abd-Allah al-Fawzaan, p. 51
So Muslim women should make sure, before using any of the commonly-used cosmetics, that it will not cause any damage to her body.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/26799/using-lipstick | 188 | 26,799 |
369 | Are Synthetic Eyelashes Allowed in Islam? | Question
What is the ruling on wearing synthetic eyelashes on top of the real lashes? This is to make the eyes look more open and attractive (only occasionally in front of husband and Mahram). | Praise be to Allah.It says in Fatawa Al-Lajnah Ad-Da’imah:
"It is not permissible to use artificial nails , false eyelashes because of the harm that they do where they are attached to the body, and because they also involve deception and changing the creation of Allah." (Fatawa Al-Lajnah, 17/133)
It says in Zinat Al-Mar’ah Bayna At-Tibb wa’sh-Shara` (Woman’s adornment between medicine and sharee’ah), p. 33:
“With regard to artificial eyelashes or the substances that are painted onto the natural eyelashes (i.e., mascara ), the doctors say that they are made of a substance derived from nickel, or from some kinds of artificial rubber, and that they cause inflammation of the eyelids and make the eyelashes fall out.”
For more details, please see the following category: The Woman’s Adornment.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/21724/are-synthetic-eyelashes-allowed-in-islam | 188 | 21,724 |
370 | Halal Haircuts in Islam | Question
What was the hairstyle of the Prophet (peace and blessings of Allah be upon him)? And what hairstyles are disallowed specifically? | Praise be to Allah.Hairstyle of Prophet Muhammad (peace and blessings of Allah be upon him)
The hairstyle of the Prophet (peace and blessings of Allah be upon him) is mentioned in a number of hadiths, such as the following:
His hair was neither curly nor straight.
Anas ibn Malik (may Allah be pleased with him) said, describing the Prophet (peace and blessings of Allah be upon him), he was of average height, neither very tall nor very short . He had a ruddy complexion, neither very white nor very dark, and his hair was neither curly nor straight. The revelation came to him when he was forty years old. (Narrated by al-Bukhari, 3354; Muslim, 2338)
His hair came down to his earlobes.
Al-Bara ibn ‘Azib (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) was of average height and broad shouldered. He had hair that came down to his earlobes. I saw him wearing a red garment and I never saw anyone more handsome than him. (Narrated by al-Bukhari, 3358; Muslim, 2337)
His hair sometimes came down to his shoulders.
Qatadah said: I asked Anas ibn Malik (may Allah be pleased with him) about the hair of the Messenger of Allah (peace and blessings of Allah be upon him). He said, “The hair of the Messenger of Allah (peace and blessings of Allah be upon him) was neither curly nor straight, and came down to a point between his ears and his shoulders.” (Narrated by al-Bukhari, 5565; Muslim, 2337)
According to another report, his hair used to touch his shoulders. (Narrated by al-Bukhari, 5563; Muslim, 2338)
Sometimes his hair was shorter than that. All of this may be understood as referring to different situations, and each of the Companions narrated what he had seen.
The Prophet (peace and blessings of Allah be upon him) used to dye his hair sometimes.
‘Uthman ibn ‘Abd-Allah ibn Muhib said: I entered upon Umm Salamah and she brought out to us one of the hairs of the Prophet (peace and blessings of Allah be upon him) which was dyed. (Narrated by al-Bukhari, 5558)
Ahmad (25328) added: “… dyed with henna and katam.”
Katam is a plant that is used to dye hair. When mixed with henna, it gives the hair a colour between black and red. (See ‘Awn al-Ma’bud, commentary on hadith no. 4205)
He used to part his hair.
‘Ibn ‘Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) used to let his hair hang down over his forehead and the pagans used to part their hair, and the People of the Book used to let their hair hang down over their foreheads. The Messenger of Allah (peace and blessings of Allah be upon him) liked to be like the People of the Book in matters where there was no specific command. Then the Messenger of Allah (peace and blessings of Allah be upon him) parted his hair. ((Narrated by al-Bukhari, 3365; Muslim, 2336).
Some of the scholars discussed the meaning of this hadith, and their comments were summed up by Imam al-Nawawi as follows:
The correct view is that both letting the hair hang down over the forehead and parting it are permissible, but that parting is better. (Sharh Muslim, 15/90)
The Prophet (peace and blessings of Allah be upon him) did his Farewell Pilgrimage when his hair was stuck together.
(This means) making some parts of the hair stick to others using gum or something similar, so that the hair is held together and avoids getting dirty and does not need to be washed. This is easier for the person who is in ihram, especially in the past when the person in ihram was faced with a lot of dirt and little water.
Ibn ‘Umar (may Allah be pleased with him) said: I saw the Messenger of Allah (peace and blessings of Allah be upon him) raising his voice in the Talbiyah, with his hair stuck together. (Narrated by al-Bukhari, 5570; Muslim, 1184)
The Prophet (peace and blessings of Allah be upon him) sometimes used to braid his hair, especially when travelling, to keep it from getting dusty.
Umm Hani said: “The Prophet (peace and blessings of Allah be upon him) came from Makkah with four braids.” (Narrated by al-Tirmidhi, 1781; Abu Dawud, 4191; Ibn Majah, 3631. Classed as sahih by al-Hafiz Ibn Hajar in Fath al-Bari, 10/360”
Halal haircuts in Islam
With regard to the kinds of hairstyles that are forbidden, they are characterized by the following:
Al-Qaza’ (lit. tufts), which is where part of the head is shaved and part is left.
Ibn ‘Umar narrated that the Messenger of Allah (peace and blessings of Allah be upon him) forbade al-qaza’. (Narrated by al-Bukhari, 5466; Muslim, 3959)
One of the narrators of this hadith defines al-qaza’ as shaving part of a child’s head and leaving some of his hair.
Ibn al-Qayyim (may Allah have mercy on him) said:
“With regard to shaving part of the head and leaving part , this is of varying degrees.
The worst is shaving the middle of the head and leaving the sides, as the Christian monks do.
After that comes shaving the sides and leaving the middle, as many of the foolish and worthless people do.
After that comes shaving the front of the head and leaving the back.
These three types all come under the heading of qaza’ which was forbidden by the Messenger of Allah (peace and blessings of Allah be upon him), but some of them are worse than others.” (Ahkam Ahl al-Dhimmah, 3/1294)
Imitating the unbelievers or immoral people.
There are many such hairstyles, some of which come under the heading of qaza’ – such as the “Marines” haircut, which is forbidden for two reasons, the fact that it is a kind of qaza’ and the fact that it is an imitation of the unbelievers . Some of them do not involve qaza’ but they are styles that belong to the unbelievers, such as making some of the hair stand up and letting the rest hang down, and so on.
This also includes every hairstyle that belongs to the unbelievers or immoral people, because it is not permissible for a Muslim to resemble them in that, because the Prophet (peace and blessings of Allah be upon him) said, “Whoever imitates a people is one of them.” (Narrated by Abu Dawud, 4031. Classed as hasan by al-Hafiz ibn Hajar in Fath al-Bari, 10/271. its isnad was classed as jayyid by Shaykh al-Islam in Iqtida al-Sirat al-Mustaqim, p. 82)
Shaykh al-Islam said:
“The least that we can say about this hadith is that it implies that it is haram to imitate them, although the apparent meaning is that the one who imitates them is a kafir, as in the verse (interpretation of the meaning):
“And if any amongst you takes them (as Awliya), then surely, he is one of them.” [al-Maidah 5:51]” (Iqtida al-Sirat al-Mustaqim, p. 83)
Imitating foolish people.
These are hairstyles worn by some of the foolish people, which may be included in the categories mentioned above.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/3364/halal-haircuts-in-islam | 188 | 3,364 |
371 | Ruling on wearing high heels | Question
What is the Islamic ruling in wearing shoes with high heels?. | Praise be to Allah.At the very least it is makrooh,
Firstly because that involves deceit, as they are worn to make a woman look tall when she is not.
Secondly they pose a danger to the woman, as she may fall.
Thirdly they are harmful to a woman’s health, as has been stated by the doctors. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/26812/ruling-on-wearing-high-heels | 188 | 26,812 |
372 | Can I Pray with Nail Polish On? | Question
Is it allowed in Islam to say one’s prayers with nail polish on? | Praise be to Allah.It is permissible for a woman to colour her nails for the purpose of adornment, with materials that do not cause harm. And there is nothing wrong with her praying with that , unless it is a substance that prevents water from reaching what is beneath it, in which case wudu and ghusl are not valid unless it is removed. If the wudu is not valid, then the prayer is not valid.
It says in Fatawa al-Lajnah al-Daimah, 5/218:
“If the colour is impermeable, then wudu is not valid unless it is removed before doing wudu . If it is not impermeable, then wudu is valid, as is the case with henna.”
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/20728/can-i-pray-with-nail-polish-on | 188 | 20,728 |
373 | Are Gold Teeth Haram? | Question
What is the ruling on having gold teeth fitted? | Praise be to Allah.Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him) said:
“It is not permissible for men to have gold teeth fitted unless that is essential, because it is haram for a man to wear gold or adorn himself with it.
With regard to women, if it is customary for women to adorn themselves with gold teeth, then there is nothing wrong with them doing that. A woman may plate her teeth with gold if it is customary for women to adorn themselves in this manner, and it is not extravagance. Prophet Muhammad (peace and blessings of Allah be upon him) said: “Gold and silk have been permitted for the females of my ummah.”
If a woman dies in this state, or if a man dies who wore a gold tooth out of necessity, then it should be removed , unless there is the fear of mutilation of the corpse, i.e., there is the fear that the gum may be split, in which case it should be left alone. That is because gold is considered to be a kind of wealth, and wealth is to be inherited by the heirs of the deceased; leaving it with the deceased and burying it is a waste of money.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/13427/are-gold-teeth-haram | 188 | 13,427 |
374 | Woman going to salons to have their hair cut | Question
Can a woman go to the hair dressers to have her hair cut?. | Praise be to Allah.The basic principle is that it is permissible
to go to these places, so long as that does not involve anything haraam, such as if the one who cuts the hair is a man, or if the hair is cut in a
manner that resembles kaafir women, immoral women or men. And Allaah knows best.
See Question no.
13744. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/22841/woman-going-to-salons-to-have-their-hair-cut | 188 | 22,841 |
375 | Cutting more than a “handful” of the beard | Question
What is the ruling Cutting more than a “handful” of the beard. | Praise be to Allah.
The Sunnah of the Messenger of Allaah (peace and
blessings of Allaah be upon him) – regarding both his commands to others and
his own actions – is to let the beard grow. It was proven that the Messenger
of Allaah (peace and blessings of Allaah be upon him) commanded men to
leave the beard alone and let it grow naturally. Al-Bukhaari, Muslim and
others narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him)
said: the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: “Trim the moustache and leave the beard.” Narrated by
al-Bukhaari, 5443; Muslim, 600. According to another report: ‘Be different
from the mushrikeen: cut the moustache and let the beard grow.” Narrated by
Muslim, 602.
And Muslim (383) narrated that Abu Hurayrah (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “Trim the moustache and let the beard grow; be
different from the Magians (Zoroastrians).”
It says in Fataawa al-Lajnah al-Daa’imah (5/136):
What is meant by letting the beard grow is leaving it alone
and not cutting it, so that it will grow thick. This is the teaching of the
Prophet (peace and blessings of Allaah be upon him) as regards his
words and commands to others. With regard to his own actions, there is no
report that says that he (peace and blessings of Allaah be upon him)
removed anything from his beard. With regard to the hadeeth narrated by
al-Tirmidhi from ‘Amr ibn Shu’ayb, from his father, from his grandfather,
that the Prophet (peace and blessings of Allaah be upon him) used to
remove something from the width and length of his beard – al-Tirmidhi said
that this is a ghareeb hadeeth (al-Tirmidhi, 2912). This isnaad of this
hadeeth includes ‘Umar ibn Haroon who is matrook (rejected), as al-Haafiz
Ibn Hajar said in al-Taqreeb. Hence it is known that this hadeeth is
not saheeh and cannot be used as evidence to oppose the saheeh hadeeths
which indicate that it is obligatory to leave the beard alone and let it
grow.
With regard to what some people do, shaving the beard or
trimming something from its thickness and length, this is not permissible
because it goes against the teachings of the Prophet (peace and
blessings of Allaah be upon him) and his command to let the beard grow. A
command implies that a thing is obligatory unless there is an indication to
suggest otherwise, and we know of no such indication in this case.
Shaykh Muhammad
al-‘Uthaymeen (may Allaah have mercy on him) said: Cutting anything from the
beard goes against the command of the Prophet (peace and blessings of
Allaah be upon him) who said: “Leave the beard alone”, “Let the beard grow,”
etc. Whoever wants to follow the command of the Prophet (peace and
blessings of Allaah be upon him) and follow his teaching should not remove
anything from his beard at all, because the teaching of the Prophet
(peace and blessings of Allaah be upon him) is that nothing should be
removed from the beard. This was also the way of the Prophets before him.
Fataawa Ibn ‘Uthaymeen, 11/126.
Some of the scholars are of the view that it is permissible
to remove anything more than a “handful” of the beard [the hair of the beard
that comes beneath the hand if the beard is seized in the hand], basing that
on the action of Ibn ‘Umar (may Allaah be pleased with him). Al-Bukhaari
(5892) narrated: When Ibn ‘Umar did Hajj or ‘Umrah he would take hold of his
beard and would trim any excess.
Shaykh Ibn Baaz said:
Whoever quotes the action of Ibn ‘Umar (may Allaah be pleased with him) to
show that he used to cut whatever of his beard was longer than the “handful”
during Hajj cannot use this as evidence, because this is ijtihaad on the
part of Ibn ‘Umar (may Allaah be pleased with him), and proof is to be found
in reports (from the Prophet (peace and blessings of Allaah be upon
him)), not from ijtihaad. The scholars (may Allaah have mercy on them)
clearly stated that the reports from the Sahaabah and those who came after
them that are proven to be sound are what constitute evidence and proof, and
they take precedence over any opinion if it goes against the Sunnah.
Fataawa wa Maqaalaat al-Shaykh Ibn Baaz,
8/370.
Shaykh ‘Abd al-Rahmaan ibn Qaasim said in his essay
Tahreem Halq al-Lahyah (Prohibition on shaving the beard), p.11:
Some scholars granted a concession allowing removal of
whatever is longer than the “handful”, based on the actions of Ibn ‘Umar,
but most of the scholars regard that as makrooh. This is more correct, for
the reasons stated above. Al-Nawawi said: The preferred view is that the
beard should be left as it is and should not be shortened in any way at all…
and it says in al-Durr al-Mukhtaar: with regard to cutting it any
shorter than the “handful”, no one said that this is permissible.
See also question no.
9977 and 1189.
May Allaah send blessings upon our Prophet Muhammad. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/48960/cutting-more-than-a-handful-of-the-beard | 188 | 48,960 |
376 | Ruling on wearing a necklace that resembles a cross | Question
I ask for a muslim friend who has an necklacependant that looks similar to a cross!! Well, it is the pharaonic key of life and it looks like a circle with a lette "T" attached to it. So it looks somewhat similar to a cross!! Well, I wanted to ask if it was really forbidden, or since it is not a cross itself she shouldn't worry putting that necklace on !. | Praise be to Allah.Firstly:
It is haram to wear this necklace, because it is in the form of a Pharaonic key, and it is well known that the Pharaohs were kuffaar, and it is not permissible for the Muslim to wear anything on which there is one of the symbols of the kuffaar or anything that is unique to them. If we add to that the fact that it is in the form of the cross which is worshipped by the Christians, then this is another reason for it definitely being haram.
It is haram to use things on which there are crosses. The Prophet (peace and blessings of Allah be upon him) used to alter things on which there were crosses. It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) would not leave anything in his house on which there was a cross but he would alter it.” Narrated by al-Bukhari, 5952.
This is in addition to the fact that wearing this necklace is imitating the kuffaar, which is forbidden in many ahaadeeth and reports, of which the following are the most important:
1 – The Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 3512; classed as saheeh by al-Albani.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: This at the very least indicates that it is haram to imitate them, although the apparent meaning is that the one who imitates them is a kaafir. Iqtida’ al-Siraat al-Mustaqeem, 1/237.
2 – It was narrated that ‘Abd-Allah ibn ‘Amr ibn al-‘Aas said: The Messenger of Allah (peace and blessings of Allah be upon him) saw ‘Ali wearing two garments dyed with safflower and he said: “These are garments of the kuffaar, do not wear them.” Narrated by Muslim, 2077.
Shaykh Ahmad Shaakir said in his commentary on Musnad Ahmad (10.19): “This hadeeth clearly indicates that it is haram to imitate the kuffaar in one's dress, one's way of life and one’s appearance. There has been no scholarly difference of opinion on this point from the earliest generations.”
Ibn Taymiyah (may Allah have mercy on him) said: “Imitating them in outward matters leads to imitating them in attitude and actions, hence we are forbidden to imitate the kuffaar, the Persians and the Bedouin, and both men and women are forbidden to imitate the opposite sex, as it says in the marfoo’ hadeeth: ‘Whoever imitates a people is one of them.’” Majmoo’ al-Fatawa, 22/154.
From the above we may conclude that it is not permissible to wear this necklace.
The Standing Committee was asked to issue a fatwa concerning the type of imitation of the kuffaar that is forbidden. They replied:
What is meant by the type of imitation of the kuffaar that is forbidden is imitating them with regard to those things that are unique to them, such as customs and beliefs and acts of worship that they have innovated in religion, such as imitating them by shaving off the beard… and the festivals that they have adopted; and exaggerating about the righteous by seeking their help, circumambulating their graves, offering sacrifices to them; ringing bells; wearing crosses around one’s neck or hanging them up in houses or having a cross tattooed on one's hand… "(Fatawa al-Lajnah al-Daa’imah, 3/429).
They were also asked about a Muslim who wears a cross. They replied:
If he is told of the ruling on wearing a cross and that it is a Christian symbol, and he is told of the evidence that the one who wears it is happy to be regarded as one of them and approves of their ways, and he still persists in that, then he is to be regarded as being a kaafir, because Allah says (interpretation of the meaning):
“And if any amongst you takes them (as Awliyaa’), then surely, he is one of them. Verily, Allah guides not those people who are the Zaalimoon (polytheists and wrongdoers and unjust)” [Al-Maa’idah 5:51]
It also implies that one agrees with the Christians and their claim that ‘Eesa (peace and blessings of Allah be upon him) was killed, but Allah denies that as He says in His Book (interpretation of the meaning):
“but they killed him not, nor crucified him, but it appeared so to them” [Al-Nisa’ 4:157]
Fatawa al-Lajnah al-Daa’imah, 2/119
Secondly:
The questioner indicates in his question that there is a relationship between him and that girl, and it seems that this relationship is not one of marriage. This is a haram relationship that is not approved of in Islam, because it is not permissible for a man to have a relationship with a non-mahram woman, and it is not permissible for a woman to have a relationship with a non-mahram man, because that involves doing things that Allah has forbidden, such as speaking softly, looking, touching, being alone with a person of the opposite sex or immoral actions, and because it corrupts the heart and spoils one's relationship with Allah and submission to Him, even if they do not have a haram physical relationship.
We have discussed this subject in detail. Please see the answer to question no. 52768 and 33702 . | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/47060/ruling-on-wearing-a-necklace-that-resembles-a-cross | 188 | 47,060 |
377 | Her husband wants her to remove the hair from her arms and legs | Question
One of the Sunnahs of the fitrah is to remove the armpit hair and pubic hair. Can a woman remove hair from the arms and legs, knowing that this is difficult for the woman? If the husband asks his wife to do that and she refuses because of the pain it causes her and because it takes too much time, what is the Islamic view on that? Is it permissible for her to do that by going to a salon?. | Praise be to Allah.
Firstly: the hair on the arms and legs is something about
which sharee’ah does not say anything. If sharee’ah does not say anything
about a matter, it is allowable. It does not come under the same heading as
the hair which we are commanded or recommended to remove, and it does not
come under the heading of the hair which we commanded to leave alone – such
as the hair on a woman’s head and the eyebrows.
Because sharee’ah does not say anything about it, the
scholars differed concerning it. Some of them said that it is not
permissible to remove it, because removing it is changing the creation of
Allaah, and Allaah tells us that the Shaytaan said:
“ ‘and indeed I will order them to change the nature
created by Allaah’”
[al-Nisa’ 4:119 – interpretation of the meaning]
Others said that it is permissible to remove it because it is
one of the things concerning which sharee’ah did not say anything, so the
ruling is that it is permissible, since whatever sharee’ah did not say
anything about in the Qur’aan or Sunnah is allowable, as it says in the
hadeeth: “What is halaal is that which Allaah has permitted in His Book, and
what is haraam is that which Allaah has forbidden in His Book, and whatever
He has not said anything about is allowable.” Narrated by al-Tirmidhi, 1726;
classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
The view that it is permitted is the view favoured by the
Standing Committee, and also by Shaykh Ibn ‘Uthaymeen. See Fataawa
al-Mar’ah al-Muslimah, 3/879; Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/q. 64.
See also questions no.
9037,
742,
451.
Secondly: It is mustahabb for husband and wife to make
themselves look good for one another, because Allaah says (interpretation of
the meaning):
“and live with them honourably”
[al-Nisa’ 4:19]
“And they (women) have rights similar (to those of their
husbands) over them to what is reasonable”
[al-Baqarah 2:228]
It is customary for
spouses to make themselves look good for one another. If the husband tells
his wife to make herself look good for him, then it becomes obligatory for
her to do so, because that is his right and because obeying the husband in
that which is good and proper is obligatory for her. Al-Mawsoo’ah
al-Fiqhiyyah, maadat al-tazayyun, 11/271.
Based on this, if the husband tells his wife to remove the
hair on her arms and legs, and that will not cause her any harm or involve
her doing something haraam, then it is obligatory for her to do that. The
husband should forego his right to ask his wife to do that if she convinces
him that this causes her hardship or she does not want to do it and so on.
Thirdly: with regard to going to a salon to do this, there is
nothing wrong with that, so long as the following conditions are met:
1-That should be done by a woman,
with no men present. The place should also be one where the people can be
trusted, especially nowadays when cameras etc are readily available and many
people are corrupt.
2-The women should not see any
part of her ‘awrah such as the thighs. It should be limited only to the arms
and lower legs as Shaykh al-‘Uthaymeen said (al-Liqa’ al-Shahri, q.
278)
3-The salon should not be a place
where ‘awrahs are uncovered. The scholars have stated that it is haraam for
a woman to enter public baths because they are places where ‘awrahs are
uncovered. Al-Albaani (may Allaah have mercy on him) said: The public baths
are definitely haraam for women. It was narrated that Abu Maleeh said: Some
women from Syria entered upon ‘Aa’ishah (may Allaah be pleased with her) and
she said: “Who are you?” They said: “From the people of Syria.” She said:
“Perhaps you are from al-Koorah where women enter the public baths?” They
said: “Yes.” She said: “I heard the Prophet (peace and blessings of
Allaah be upon him) say: ‘There is no woman who takes off her clothes
anywhere but in her own house, but she has torn (the veil of modesty)
between her and Allaah.’” Narrated by the authors of the four Sunans,
and its isnaad is saheeh according to the conditions of al-Saheehayn.
Tamaam al-Minnah 130).
And Allaah knows
best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/14380/her-husband-wants-her-to-remove-the-hair-from-her-arms-and-legs | 188 | 14,380 |
378 | Is Hair Transplant Permissible for Bald Muslims? | Question
Is it permissible for a bald man to have hair transplanted to his head, because some men suffer with that, especially if they are young? | Praise be to Allah.Shaykh Ibn `Uthaymin (may Allah have mercy on him) was asked about the ruling on taking hair from the back of the head and transplanting it in the affected spot.
He said:
Yes, that is permissible, because it comes under the heading of restoring that which Allah has created, and of correcting a fault. It does not come under the heading of cosmetic procedures or adding to that which Allah has created, or changing the creation of Allah. Rather it is restoring something that is missing and correcting a fault.
It is well-known in the story of the three men, one of whom was bald and said that he wished that Allah would give him back his hair, that the angel touched his head and Allah gave him back his hair, and gave him beautiful hair. (Narrated by Al-Bukhari, 3464 and Muslim, 2964)
For more details, please see the following answers: 2141, 2159, 129161, 107690, 131313.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/13215/is-hair-transplant-permissible-for-bald-muslims | 188 | 13,215 |
379 | Are Nose Jobs Haram? | Question
I want to ask about cosmetic surgery on the nose – is it haram, especially since it causes me psychological distress and affects my life, and the doctors have also said that I need surgery? | Praise be to Allah.Types of cosmetic surgery
Cosmetic surgery may be divided into two categories:
1 – Essential surgery
These are operations that are done to remove faults, such as those that result from sickness, traffic accidents, burns, etc. or to remove congenital defects with which a person was born, such as to remove an extra digit or separate fused digits, etc.
This kind of operation is permissible. There is evidence in the Sunnah to indicate that they are permissible and that the one who does them does not intend to change the creation of Allah.
(i) ‘Arfajah ibn As’ad narrated that he lost his nose in the battle of al-Kulab during the Jahiliyyah, so he wore a nose made of silver but it became putrid, so the Prophet (peace and blessings of Allah be upon him) told him to wear a nose made of gold. Narrated by al-Tirmidhi, 1770; Abu Dawud, 4232; al-Nasai, 5161. This hadith was classed as hasan by Shaykh al-Albani in Irwa al-Ghalil, 824.
(ii) ‘Abd-Allah ibn Mas’ud said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) cursing those women who pluck their eyebrows and file their teeth for the purpose of beautification and change the creation of Allah. Narrated by al-Bukhari and Muslim.
Al-Nawawi (may Allah have mercy on him) said:
With regard to the phrase “those who file their teeth”, this refers to those who did that for the purpose of beautification and looking younger. This indicates that what is haram is that which is done for the purpose of beautification; but if it is needed for medical treatment or to correct a fault in the teeth and so on, there is nothing wrong with it. And Allah knows best.
Cosmetic surgery for the purpose of beautification
2 – The second type of cosmetic surgery is that which is done for the purpose of beautification.
These are operations that are done to improve the appearance in the eye of the beholder, such as making the nose look more beautiful by making it smaller, or making the breasts look more beautiful by making them smaller or larger, or facelifts, and so on.
This kind of surgery is not for any necessary reason, rather the purpose is to change the creation of Allah and tinker with it according to people’s whims and desires. So this is haram and it is not permissible to do it, because it is changing the creation of Allah. Allah says (interpretation of the meaning):
“They (all those who worship others other than Allah) invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytan (Satan), a persistent rebel! Allah cursed him. And he [Shaytan (Satan)] said: ‘I will take an appointed portion of your slaves. ‘Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah’” [al-Nisa’ 4:117-119]
The Shaytan is the one who tells people to change the creation of Allah.
Please see: Ahkam al-Jarahah al-Tibbiyyah by Shaykh Muhammad al-Mukhtar al-Shanqiti.
Shaykh Muhammad ibn Salih al-‘Uthaymin (may Allah have mercy on him) was asked:
What is the ruling on cosmetic surgery? What is the ruling on learning the science of beautification?
He replied:
Cosmetic procedures are of two types:
1 – Those which are done to remove a fault resulting from an accident etc. There is nothing wrong with that because the Prophet (peace and blessings of Allah be upon him) gave permission to a man whose nose had been cut off in battle to wear a nose made of gold.
2 – Those which are unnecessary and are not done to remove a fault but rather to increase beauty. This is haram and is not permissible, because the Messenger of Allah cursed women who pluck eyebrows, those who have their eyebrows plucked, those who fix hair extensions, those who have hair extensions done, those who do tattoos and those who have tattoos done, because that is done as an enhancement and is not done to remove faults.
With regard to the medical student who learns about cosmetic surgery during the course of his studies, there is nothing wrong with him learning that, but he should not do that in haram cases, rather he should advise those who ask for that to avoid it because it is haram. Perhaps if this advice comes from the lips of a doctor it will have more effect on a person. (Fatawa Islamiyyah, 4/412)
See also the answer to question no. 1006 .
In conclusion, if there is some defect in the nose and the purpose of the cosmetic surgery is to remove that defect, then there is nothing wrong with that.
But if the purpose is simply to make it more beautiful, then it is not permissible to do this surgery.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/47694/are-nose-jobs-haram | 188 | 47,694 |
380 | There is nothing wrong with a woman wearing a white wedding dress | Question
Is it permissible for a woman to wear a white wedding dress on the wedding night? Or is it haraam because this is the dress of kaafir women?. | Praise be to Allah.There is nothing wrong with a woman wearing a white wedding dress on condition that she does not appear in it in front of men who are not her mahrams, because usually wedding dresses are adorned and decorated, and we have already stated in the answer to question no. 39570 that one of the conditions of women’s hijab is that it should not be an adornment in and of itself.
It is also essential that this dress does not reveal any of the woman’s charms, even if she is only going to appear in front of women in it. See question no. 6569 and 34745.
With regard to it being the dress of kaafir women, that is not the case. Rather many Muslim women nowadays, if not most of them, wear this kind of dress.
Shaykh Ibn ‘Uthaymeen was asked:
What is the ruling on a woman wearing white for her wedding as it is known that this is an imitation of the kuffaar?
He replied:
It is permissible for a woman to wear white so long as it is not in the same form as men’s clothing. With regard to it being an imitation of the kuffaar, that is no longer the case, because now all Muslim women wear such clothes when they are getting married. The ruling depends on whether the reason for it is present or not. If it is no longer an imitation of the kuffaar and this has now become something that is common to both Muslims and kaafirs, then the ruling no longer applies, unless something is haraam in and of itself and not because it is an imitation of others. Such things are haraam in all cases.
Majmoo’at As’ilat tahumm al-Mar’ah, p. 92. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/12853/there-is-nothing-wrong-with-a-woman-wearing-a-white-wedding-dress | 188 | 12,853 |
381 | Should the hair of a baby girl be shaved at birth? May it be shaved for the purpose of making the hair stronger? | Question
What is the ruling on shaving the hair of a baby girl at birth or after that in order to make the hair stronger and thicker? Is it Sunnah to shave her hair at birth as in the case of males?. | Praise be to Allah.
It is not Sunnah to shave a girl’s head on the seventh day as
is the case for boys. With regard to shaving it for a reason, as referred to
in the question, if that is true, the scholars say that it is makrooh to
shave the head of a girl, but it may be said that if it is proven that this
is something that will make the hair grow and become thick, then there is
nothing wrong with it, because it is well known that what is makrooh is no
longer regarded as makrooh if there is a reason for it. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/14248/should-the-hair-of-a-baby-girl-be-shaved-at-birth-may-it-be-shaved-for-the-purpose-of-making-the-hair-stronger | 188 | 14,248 |
382 | Lightening the eyebrows | Question
Is it permissible to lighten the eyebrows (i.e., dye them blond)?. | Praise be to Allah.The contemporary scholars differed concerning the ruling on lightening the eyebrows. Some of them said it is not allowed, as stated in the answer of the Standing Committee to the following question:
Recently it has become a common practice among women to lighten the eyebrows; they dye the top and bottom of the eyebrows so that they look as if they have been plucked and thinned. This is obviously done in imitation of the west. The substance used for dyeing is also dangerous to the hair from a medical point of view. What is the Islamic ruling on doing such things?
After studying the matter, the Committee for Issuing Fatwas replied:
Lightening the top and bottom of the eyebrows in the manner mentioned is not permissible, because it is changing the creation of Allaah and it imitates the plucking that is forbidden in sharee’ah, because it achieves the same effect. The prohibition is even more emphatic if that is done in imitation of the kuffaar or if using it causes harm to the body or hair, because Allaah says (interpretation of the meaning):
“and do not throw yourselves into destruction”
[al-Baqarah 2:195]
and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.”
And Allaah is the Source of strength.
Fatwa no 21778, dated 29/12/1421 AH.
Shaykh ‘Abd-Allaah al-Jibreen (may Allaah preserve him) said:
I think that it is not permissible to use these dyes and change the colour of the eyebrows because the Prophet (peace and blessings of Allaah be upon him) cursed those who pluck the eyebrows, those who have that done, and those who change the creation of Allaah. By His wisdom Allaah has created differences in eyebrows; some are heavy, some are fine, some are long and some are short. This is one of the ways in which we can tell people apart, and know each person by his own characteristics. Based on this, it is not permissible to dye them because it is changing the creation of Allaah.
Fataawa al-Mar’ah, compiled by Khaalid al-Juraysi, p. 134.
Other scholars have said that it is permissible, such as Shaykh Muhammad al-Saalih al-‘Uthaymeen. See questions no. 8605 and 11168.
So this is an area concerning which the scholars have differed.
But it is better and more on the safe side not to do that.
Those who are qualified to engage in ijtihaad should do what they think; those who are qualified in the area of tarjeeh [comparing opinions and deciding which are more likely to be correct] should do what they think is most likely to be correct; the ordinary people should follow the trustworthy scholars in their own lands or those whose fatwas reach them.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=11 | https://islamqa.info/en/answers/49017/lightening-the-eyebrows | 188 | 49,017 |
383 | Women wearing tall hats for the purpose of adornment | Question
Is it permissible for a woman to wear a tall hat? | Praise be to Allah.
If she wears it for the purpose of adornment among other
women or her mahram relatives, that is subject to the condition that it
should not resemble the dress of men or of kaafir women. But if she goes out
wearing it in front of non-mahram men, this is a kind of tabarruj (wanton
display), and Allaah says (interpretation of the meaning):
“and do not
display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33]
“Everything which involves
wanton display or makes a woman stand out among other women in a manner that
involves beautification is haraam and is not permissible for her.” | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/25761/women-wearing-tall-hats-for-the-purpose-of-adornment | 188 | 25,761 |
384 | Shaving Head in Islam | Question
Is t sunnah to shave the head? | Praise be to Allah.What may be understood from the words of the scholars (may Allah have mercy on them) is that shaving the head is of six kinds:
1 – An act of worship and a means of drawing closer to Allah, for which a person will be rewarded. This applies in four cases only, to which there is no fifth:
(i)Hajj
(ii)‘Umrah. Allah says (interpretation of the meaning):
“Indeed Allah shall fulfil the true vision which He showed to His Messenger [i.e. the Prophet saw a dream that he has entered Makkah along with his Companions, having their (head) hair shaved and cut short] in very truth. Certainly, you shall enter Al-Masjid Al-Haraam, if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short” [al-Fath 48:27]
(iii)Shaving the child’s head on the seventh day after birth. The evidence for that is the hadeeth narrated by al-Tirmidhi (1439) from ‘Ali ibn Abi Taalib (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) offered a sheep as ‘aqeeqah for al-Hasan, and said: ‘O Faatimah, shave his head and give the weight of his hair in silver in charity.’” (Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 1226. See also Tuhfat al-Mawlood by Ibn al-Qayyim, p. 217).
(iv)The kaafir when he becomes a Muslim, because of the report narrated by Abu Dawood (356) which says that the Prophet (peace and blessings of Allah be upon him) commanded a kaafir man who had become Muslim, “Shave off the hair of kufr and get circumcised.” (Classed as hasan by al-Albaani in Saheeh Abi Dawood; see also al-Mughni, 1/276; Sharh al-‘Umdah by Shaykh al-Islam, 1/350)
The scholars (may Allah have mercy on them) were agreed that it is not recommended to shave the head at times other than these four. See al-Istiqaamah by Shaykh al-Islam, 1/256.
2 – Shirk (the association of others with Allah). Shaving the head may be a form of shirk, when the head is shaved as an act of humbling oneself before someone other than Allah. Ibn al-Qayyim (may Allah have mercy on him) said in Zaad al-Ma’aad (4/195): “Such as when the mureeds (disciples of Sufi shaykhs) shave their heads for their shaykhs, and one of them says, ‘I shaved my head for So and so.’ This is like saying, ‘I prostrated to So and so,’ because shaving the head is an act of humility and submission, which is why it is one of the acts that complete the Hajj, for it means putting one’s forelock in the hand of its Lord, in submission to His greatness and humbling oneself before His glory. It is one of the most eloquent forms of submission. Hence when the Arabs wanted to humiliate their prisoners and free them, they would shave their heads and let them go…”
3 – A reprehensible innovation (bid’ah) – this takes many forms, such as:
Shaving the head as an act of worship and religious devotion – other than in the four cases mentioned above – such as making a shaved head a sign of righteousness or complete asceticism (zuhd). This is what the Khawaarij used to do. Hence it was narrated that the Prophet (peace and blessings of Allah be upon him) described the Khawaarij as “their sign will be that they shave their heads.” (al-Bukhaari, 7007; Muslim, 1763). Al-Qurtubi said: “ ‘Their sign will be that they shave their heads’ means that they will make that a symbol of their rejection of worldly adornments and a sign by which they might be known. This is ignorance on their part… and introducing something into the religion of Allah which differs from that which the Prophet (peace and blessings of Allah be upon him), the Rightly-guided Khaleefahs and their followers used to do.” (See Sharh al-‘Umdah, 1/231; Majmoo’ al-Fatawa, 21/118).
Another example is that which some people do, ordering a person who has repented to shave his head. This is a bid’ah (innovation) which was not done by any of the Sahaabah or those who followed them in truth, or by any of the imams of the Muslims. (Majmoo’ al-Fatawa, 21/118)
4 – Haraam kinds of shaving the head, which takes a number of forms, such as:
(i)Shaving the head when calamity strikes, such as the death of a relative and the like. It was narrated that Abu Moosa al-Ash’ari (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) disowned the woman who raises her voice in lament, the one who shaves her hair at times of calamity and the one who rends her garment.” Ibn Hajar (may Allah have mercy on him) mentioned in al-Zawaajir ‘an Iqtiraaf al-Kabaa’ir the 117th major sin: shaving the head at times of calamity. He said: “Because that is showing discontent and a lack of acceptance of the divine decree.”
(ii)Shaving the head in a manner that resembles the kuffaar or immoral people who are well known for shaving their heads. A person might do that as a kind of adornment, to make himself look like them, or he might shave the hair at the sides of the head and leave the middle long. All of these are haraam forms of imitating others, and a form of promiscuity and decadence – we ask Allah to keep us safe and sound. And the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” (Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3401). Al-Faari (may Allah have mercy on him) said: i.e., whoever makes himself resemble the kuffaar or immoral people, then he is one of them, i.e., he shares the sin with them.
5 – Permissible – i.e., shaving the head for a reason, such as shaving it as a remedy for disease, or to prevent lice and so on. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: This is permissible according to the Qur’aan and Sunnah, and scholarly consensus. (Majmoo’ al-Fatawa, 12/117)
6 – Shaving the head for none of the reasons stated above.
This is a matter concerning which the scholars differed. Some of them regarded it as makrooh, such as Maalik (may Allah have mercy on him), and they quoted as evidence the fact that it is the sign of the followers of innovation, namely the Khawaarij, as stated in the hadeeth quoted above. And the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.”
Those who regard it as permissible quoted as evidence the report narrated by Abu Dawood (4192) who said that the Prophet (peace and blessings of Allah be upon him) came to the family of Ja’far ibn Abi Taalib (may Allah be pleased with him) three days after Ja’far had died, and called for a barber and told him to shave the heads of his sons. (Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3532).
And Abu Dawood narrated (4195) that the Prophet (peace and blessings of Allah be upon him) saw a child who had part of his head shaved and not other parts. He said: “Shave it all or leave it all.” (Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3535). Al-Nawawi (may Allah have mercy on him) said: “This clearly shows that it is permissible to shave the head, and it cannot be interpreted in any other way.” (Sharh Muslim). But using these two hadeeth to show that it is permissible to shave the head for no reason is a matter which is subject to further discussion.
Firstly, shaving the head here is for a reason, so it is permissible, the reason being that boys are more likely than others to be affected by lice, because they sweat a lot and get dirty. Zaad al-Ma’aad, 4/159.
Secondly, this has to do with a young boy, and concessions are made for children that are not made for adults. Haashiyat al-Sindi ‘ala al-Nasaa’i. See also Majmoo’ al-Fatawa, 21/119; Sharh al-‘Umdah, 1/230.
There is some difference of opinion concerning the fifth type: is shaving the head makrooh or permissible? It is preferable not to shave it. Al-Faawi (may Allah have mercy on him) said: It is better not to shave it unless that is for Hajj or ‘Umrah, as was the practice of the Prophet (peace and blessings of Allah be upon him) and his companions (may Allah be pleased with them). (From ‘Awn al-Ma’bood, 11/248).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/14051/shaving-head-in-islam | 188 | 14,051 |
385 | Are Anklets Haram? | Question
Is it allowed for women to wear gold in the legs in the form of an anklet? | Praise be to Allah.It is permissible for women to wear anklets on their legs for the purpose of beautification, but they should not shake them in front of non-mahram men to attract attention to them. ,Allah says (interpretation of the meaning):
“And let them not stamp their feet so as to reveal what they hide of their adornment.” [al-Nur 24:31]
For more, please see these answers: 142865 and 11886 .
See also this category: Adornments
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/10313/are-anklets-haram | 188 | 10,313 |
386 | Wearing perfume when going out to hospitals, school or to visit relatives | Question
Is it permissible for a woman, when she wants to go to school, to the hospital or to visit relatives and neighbours, to wear perfume and then go out? | Praise be to Allah.
It is permissible for her to wear perfume
if she is going out to a women’s gathering and she will not pass by
any men en route. But going out wearing perfume to market-places where
there are men is not permitted, because the Prophet
(peace and blessings of Allaah be upon him) said: “Any woman who has
applied bukhoor (incense) should not attend ‘Ishaa’ (prayers) with us.”
And there are other ahaadeeth concerning this matter. That is
because if she goes out wearing perfume to places where men walk or
places where men gather such as the mosques, this causes temptation
to them. She must also cover herself and avoid wanton display (tabarruj),
because Allaah says (interpretation of the meaning):
“And stay in your houses, and do not
display yourselves like that of the times of ignorance”
[al-Ahzaab 33:33]
Tabarruj includes showing the sites of temptation and
beauty such as the face, head, etc. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/22071/wearing-perfume-when-going-out-to-hospitals-school-or-to-visit-relatives | 188 | 22,071 |
387 | Ruling on cutting the hair over the forehead | Question
What is the ruling on the haircut which some women have where they cut the hair over their foreheads and have strands of hair hanging over it [i.e., bangs or a fringe]? | Praise be to Allah.
If the intention behind this is to imitate kaafir and atheist
women, then it is haraam because imitating non-Muslims is haraam. The
Prophet (peace and blessings of Allaah be upon him) said: “Whoever
imitates a people is one of them.” But if the intention is not to imitate
non-Muslims, rather it is one of the new customs among women, then if it is
something that is counted as adornment with which she may adorn herself for
her husband and appear with in front of her relatives in a way that will
make her look better to them, then we do not see anything wrong with it. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/13248/ruling-on-cutting-the-hair-over-the-forehead | 188 | 13,248 |
388 | What is the definition of the beard according to sharee’ah? | Question
It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen, trim the moustache and let the beard grow.” (Narrated by al-Bukhaari, 5892, Muslim, 601).
Question: what is the definition of the beard according to sharee’ah, which we are forbidden to shave? | Praise be to Allah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
The beard (al-lahyah) is that which grows on the cheeks
and chin, as was explained by the author of al-Qaamoos. It is obligatory
to leave the hair that grows on the cheeks and chin, and not to shave
it or cut it.
May Allaah reform the affairs of all the Muslims.
Fataawa Islamiyyah, 2/325.
Shaykh Ibn ‘Uthaymeen said:
The definition of the beard (al-lahyah) as stated by
the scholars of the (Arabic) language is the hair of the face, jawbone
and cheeks, in the sense that everything that grows on the cheeks, jawbone
and chin is part of the beard. Removing any part of it also comes under
the heading of sin, because the Messenger
(peace and blessings of Allaah be upon him) said: “Leave the beard alone”
and “Let the beard grow.” This indicates that it is not permissible
to remove any part of it, but the sin varies in degree; shaving is more
serious than removing a part of it because it is a more extreme action
and the one who shaves it more clearly goes against the command than
the one who trims it.
Fataawa Hammah, p. 36
See also Question no.
8196. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/12740/what-is-the-definition-of-the-beard-according-to-shareeah | 188 | 12,740 |
389 | Ruling on removing body hair | Question
What is the ruling on a woman removing hair from her body? If it is permitted, then who is allowed to do that for her? | Praise be to Allah.
It is permissible for her to do that apart from the hair of
the eyebrows and head; she is not permitted to remove that hair or any part
of it. She may do that herself or her husband or one of her mahrams may do
it with regard to the parts of the body that they are allowed to see; or
another woman may do it with regard to the parts of the body that she is
allowed to see. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/13247/ruling-on-removing-body-hair | 188 | 13,247 |
390 | Is it permissible to offer perfume to visiting women? | Question
In Question no. 7850 it was stated that it is not permissible for women to go out wearing perfume. If I have female visitors, is it permissible for me to offer them perfume or incense as is the custom in our country? | Praise be to Allah.
There is nothing wrong with that so long as the women to whom
you offer the perfume will not be going out to market-places after they
leave your house and will be going back to their own houses in their cars,
or their houses are close by and they will not be mixing with non-mahram men
after they leave.
But if the situation is
not like that, then you should excuse yourself to them and tell them that it
is not permissible for a woman to go out wearing perfume among non-mahram
men, because the Messenger of Allaah (peace and blessings of Allaah be
upon him) forbade that because of the fitnah that it causes.
May Allaah help us all to do that which pleases Him, for He
is All-hearing, Ever-Responsive. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/26347/is-it-permissible-to-offer-perfume-to-visiting-women | 188 | 26,347 |
391 | Ruling on women curling their hair | Question
Some female students with fine hair try to make it thicker in the ways that are known to girls. What is the ruling on that, knowing that this is one of the things that westerners do? | Praise be to Allah.
The scholars say: there is nothing wrong with curling the
hair. If a woman curls her hair in a manner that does not imitate the way
that immoral kaafir women curl their hair, there is nothing wrong with that. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/20149/ruling-on-women-curling-their-hair | 188 | 20,149 |
392 | Ruling on using cosmetics | Question
Is it permitted for women to wear make up even if they do not contain any animal derived or alcohol ingredients? | Praise be to Allah.Shaykh Muhammad al-Saalih ibn ‘Uthaymeen said:
Making herself beautiful for her husband is one of the things that a woman should do. The more beautiful a woman looks for her husband, the more that will make him love her and that will create harmony between them. This is one of the objectives of sharee’ah, so if the makeup makes her look more beautiful and does not harm her, there is nothing wrong with that.
But I have heard that make-up can damage the skin of the face and change it in ways that make it look ugly and age the skin prematurely. I hope that women will ask their doctors about that, and if it is proven, then using make-up will be deemed to be either haraam or makruh at the very least, because everything that causes deformity or makes a person ugly is either haraam or makruh.
I would like to use this opportunity to discuss nail polish, which forms a layer on the nails. It is not permissible to use this if a woman is praying, because it prevents the water from reaching the nails when doing wudoo’ or ghusl, and it is not permissible to use anything that will prevent water from reaching the skin or nails when doing wudoo’ or ghusl. Allah says (interpretation of the meaning):
“wash your faces and your hands (forearms) up to the elbows…” [Al-Maa’idah 5:6]
So if a woman is wearing nail-polish which prevents water from reaching her nails, then she is not really washing her hands, which means that she has omitted one of the obligatory parts of wudoo’ and ghusl. But if she is not praying, there is nothing wrong with her using it, unless this action is one of the unique characteristics of kaafir woman, in which case it is not permissible because it involves imitating them.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/20226/ruling-on-using-cosmetics | 188 | 20,226 |
393 | Evidence that tattooing, plucking the eyebrows and filing the teeth is haram | Question
What is the Islamic ruling on women reducing their eyebrows? Please quote the specific ahadith if possible. | Praise be to Allah.Firstly:
Allah has forbidden women to remove any part of the hair of their eyebrows; this action is called al-namas in Arabic, and it is haram because of the following evidence:
1 – Allah says (interpretation of the meaning):
“They (all those who worship others than Allah) invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaytaan (Satan), a persistent rebel!
Allah cursed him. And he [Shaytaan (Satan)] said: ‘I will take an appointed portion of your slaves.
Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah.’ And whoever takes Shaytaan (Satan) as a Wali (protector or helper) instead of Allah, has surely, suffered a manifest loss”
[al-Nisa’ 4:117-119]
The relevant point in this verse is that Iblees will tell people to change the creation of Allah. Some of the mufassireen interpreted it by saying that what is meant here in this verse is tattooing, plucking the eyebrows and filing the teeth, as we shall see below.
Al-Qurtubi said in his commentary on this verse:
A group said what was meant by changing the creation of Allah was tattooing and other things that are done for the purpose of beautification. This was stated by Ibn Mas’ood and al-Hasan.
Tafseer al-Qurtubi, 5/392
2 – It was narrated that ‘Abd-Allah said: “Allah has cursed the women who do tattoos and those who ask for tattoos to be done, those who ask for their eyebrows to be plucked, and the women ask for their teeth to be filed for the purpose of beautification, changing the creation of Allah.” A woman from the tribe of Bani Asad whose name was Umm Ya’qoob heard of that and she came and said, “I have heard that you have cursed So and so and So and so.” He said, “Why should I not curse those whom the Messenger of Allah (peace and blessings of Allah be upon him) cursed and who are mentioned in the Book of Allah?’ She said, “I have read what is between the two covers [of the Qur’aan], and I did not find anything in it like what you have said.” He said, “If you have read it, have you not read that Allah says,
‘And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)’
[al-Hashr 59:7]?”
She said, “Of course.” He said, “He forbade that.” She said, “I think your wife does it.” He said, “Go and look.” So she went and looked and she did not see what she was looking for. He said, “If she had been like that, she would not be with us.”
Narrated by al-Bukhaari, 4604; Muslim, 2125
Al-Qurtubi said concerning the meaning of tattooing:
Tattooing is done on the hand; it involves piercing the back of the hand with a needle and filling it with kohl or another substance so that it changes colour. [Translator’s note: this refers to the type of tattooing known at that time]
Tafseer al-Qurtubi, 5/392.
Ibn Hajar said concerning the meaning of plucking the eyebrows:
The mutanammisah is the one who asks another to pluck her eyebrows, and the naamisah is the one who does it. Al-nimaas means removing the hair of the face with tweezers. It was said that the word nimaas refers specifically to removing hair from the eyebrows in order to reduce them or make them straight. Abu Dawood said in al-Sunan: al-naamisah is the one who plucks the eyebrows in order to reduce them.
Fath al-Baari, 10/377
It was said concerning the meaning of those who ask for their teeth to be filed (al-mutafallijaat)
This refers to one who asks for her teeth to be filed or who does that. Falj means making a gap between two teeth and tafalluj means making a gap between two attached things by means of filing or the like. This was usually done to the incisor and the eyetooth for the purpose of beautification. A woman might do this if her teeth were close together so that she would have gaps between her teeth, or an old woman might have do to make it look as if she were younger, because young women usually have gaps between their teeth that disappear as the woman gets older.
Fath al-Baari, 10/372
Al-Qurtubi said:
With regard to all of these matters, the ahadith indicate that those who do them are cursed and that they are major sins. But there is some difference of scholarly opinion concerning the reason why they are forbidden. It was said that it is because it is a kind of deception, or because it is changing the creation of Allah, as Ibn Mas’ood said. This is more correct, and it also includes the first meaning. And it was said that what is prohibited is what is permanent, because it is changing the creation of Allah; with regard to what is not permanent, such as kohl and make-up, the scholars have permitted that.
Tafseer al-Qurtubi, 5/393.
See also question no. 13744. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/21119/evidence-that-tattooing-plucking-the-eyebrows-and-filing-the-teeth-is-haram | 188 | 21,119 |
394 | Dyeing the beard with henna and katam | Question
Is it permissible to mix red henna with black katam and put it on the grey hair of the beard, noting that after that the colour of the beard will be black from a distance, and from close up it will be clear that the colour is dark brown?. | Praise be to Allah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
said:
The Sunnah is to change the grey hairs by using henna, or
henna and katam. If it is changed using henna it will be orange and if it is
changed using henna and katam it will be between red and black. There is
nothing wrong with that and no sin involved, in sha Allah. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/21674/dyeing-the-beard-with-henna-and-katam | 188 | 21,674 |
395 | Wearing precious stones | Question
As you know, many of our "Islamic" cultures have been overwhelmed by superstitious practices from other cultures that people hardly realize they are at fault, assuming their culture to be pure and doubting what Islam says. I have recently heard that wearing certain stones brings certain types of omens, both good and bad. Specifically, someone mentioned that I should not purchase diamond jewelry for my wife since certain bad signs are associated with it. Is there anything Islamic related to this at all?. | Praise be to Allah.Undoubtedly this is a kind of myth which has no basis in the sharee’ah of Allah.
Allah says concerning women (interpretation of the meaning):
“a creature who is brought up in adornments (wearing silk and gold ornaments, i.e. women), and who in dispute cannot make herself clear” [al-Zukhruf 43:18]
The adornments in which the female is brought up include gold, silver and precious stones.
Allah has blessed mankind and the jinn with the things that come out of the sea and rivers such as pearls and coral. Allah says (interpretation of the meaning):
“He has let loose the two seas (the salt and fresh water) meeting together.
Between them is a barrier which none of them can transgress.
Then which of the Blessings of your Lord will you both (jinn and men) deny?
Out of them both come out pearl and coral.” [al-Rahmaan 55:19-22]
Diamonds and other kinds of precious stones are among the adornments which women are permitted to wear, but this adornment should not be shown to “strangers” (i.e., non-mahrams).
Wearing these stones is not an omen of anything, either good or bad. This is one of the false beliefs which the believer should be above believing.
But the Muslim woman should beware of pride or arrogance that may affect her when she wears these things.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/6759/wearing-precious-stones | 188 | 6,759 |
396 | It is not permissible for a woman to dye her hair black | Question
I know that it is permissible for a woman to use henna to color her hair, but i am wondering if it is okay to use bleach or other hair coloring on womens hair. | Praise be to Allah.Shaykh Ibn ‘Uthaymeen was asked about that and he said:
If the hair is dyed black, the Prophet (peace and blessings of Allah be upon him) forbade that when he commanded a man to change his white hair, but to avoid black. He said: “Change this white hair but avoid black.” (See Saheeh Muslim, 5476). A stern warning has also been narrated to the one who does that, namely the hadeeth of the Prophet (peace and blessings of Allah be upon him): “There will be people at the end of time who will dye their hair black like the crops of birds; they will not even smell the fragrance of Paradise.” (Narrated by Abu Dawood, 4212; al-Nasaa’i, 8/138; classed as saheeh by al-Albani in Saheeh al-Jaami’, 8153). This indicates that it is forbidden to change the hair with black dye. With regard to changing it with different colours of dye, the basic principle is that it is permissible, unless it is done in the manner of kaafir women or immoral women, in which case it is forbidden for that reason, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” (Narrated by Abu Dawood, 4031; classed as saheeh by al-Albani in Irwa’ al-Ghaleel, 5/109). | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/6455/it-is-not-permissible-for-a-woman-to-dye-her-hair-black | 188 | 6,455 |
397 | Ruling on reducing the hair of the eyebrows | Question
What is the ruling on reducing the hair of the eyebrows? | Praise be to Allah.
If that is done by means of plucking, then it is haraam, and
indeed it is one of the major sins, because it is the “namas” for
which the Messenger (peace and blessings of Allaah be upon him) cursed
the one who does it. But if it is done by cutting or shaving, then it was
regarded as makrooh by some scholars and forbidden by others who regarded it
as a kind of “namas”. They said: “ ‘Namas’ does not only mean
plucking, rather it is a general word which includes all ways of changing
the hair for which Allaah has not granted permission, if it is on the face.”
But what we think is that women should not do that unless the hair of the
eyebrows is so thick that it hangs down over the eyes and affects her
vision, in which case it is o.k. to remove that which is causing the
problem. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=12 | https://islamqa.info/en/answers/13259/ruling-on-reducing-the-hair-of-the-eyebrows | 188 | 13,259 |
398 | Using hashish oil to soften the hair | Question
What is the ruling on oil that is derived from hashish, to soften the hair etc.? | Praise be to Allah.If the oil is derived from the hashish which
intoxicates and which is not allowed to be sold because it contains
forbidden intoxicating substances, it is not permissible to use
it. Allaah does not put the cure of the ummah of Muhammad in something
that He has forbidden for them. If the hashish in question is the hashish
which causes intoxication and is classed as a drug, then it is not permissible
to use it and treat disease with it. These drugs are harmful and are
themselves a disease. It was narrated from Umm Salamah that the Prophet
(peace and blessings of Allaah
be upon him) said: “Allaah does not put the cure for my ummah in something
that He has forbidden to them.” And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/10537/using-hashish-oil-to-soften-the-hair | 188 | 10,537 |
399 | Can she have her overlapping teeth filed? | Question
Her teeth overlap and do not look good and they are yellowish in colour. But in order to put them right and straighten them, they will have to be filed. Can she do that? | Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen,
may Allaah preserve him, who answered as follows:
Yes, there is nothing wrong with that, because this is
removing a fault; it is not being done in order to make her more beautiful.
Question:
But it will have the result of making her look more beautiful.
Answer:
There’s nothing wrong with that (because that is not the original
aim; it will happen as a consequence).
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/12090/can-she-have-her-overlapping-teeth-filed | 188 | 12,090 |
400 | Ruling on wearing watches made of gold or imitation gold | Question
Can men wear gold plated watches ?. | Praise be to Allah.That is permissible for women, but for men it is not permissible if the watch is gold or gold-plated, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold and silk are permitted for the females of my ummah and forbidden for the males.” If it is imitation gold but is not really gold, it is still better for a man not to wear it, to protect his honour against accusations of going against the pure sharee’ah. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/9531/ruling-on-wearing-watches-made-of-gold-or-imitation-gold | 188 | 9,531 |
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