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501 | Ruling on using herbs to dye the hair that give it a deep black colour | Question
I have heard about dyeing the hair with natural herbs. I am going to get married, and I want to dye my hair in order to beautify myself for my husband. But I heard that these herbs give the hair a deep black colour; my hair has a few white hairs in it. Is using these herbs in a case like mine permissible or not? Please note that I wear niqab. | Praise be to Allah.
Firstly:
There is nothing wrong with using natural herbs to dye the
hair or for other permissible purposes, so long as there are no harmful
effects, because Allah, may He be exalted, says (interpretation of the
meaning): “He it is Who created for you all that is on earth” [al-Baqarah
2:29].
Secondly:
It is not permissible to dye the hair black, for men or
women, young or old, because of the general meaning of the evidence which
indicates that that is not allowed.
The scholars of the Standing Committee for Issuing Fatwas
were asked: I have seen some people using something to change the colour of
their hair, whether they make it black or red, and I have seen them using
something else to straighten curly hair. Are any of these things
permissible? Do young people come under the same ruling as old people?
They replied: There is nothing wrong with changing the colour
of the hair to any colour except black or with using something to make curly
hair straight. The ruling is the same for young people as for old people.
That is so long as there are no harmful effects and the substance is taahir
(pure) and permissible.
With regard to changing the colour to pure black, that is not
permissible for men or women, because the Prophet (blessings and peace of
Allah be upon him) said: “Change this grey hair, but avoid black.”
End quote from Fataawa al-Lajnah ad-Daa’imah, 5/168
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If
the hair is dyed black, the Prophet (blessings and peace of Allah be upon
him) forbade that when he enjoined changing grey hair but avoiding black, as
he said: “Change this grey hair, but avoid black.”
There is also a stern warning addressed to the one who does
that, which indicates that it is haraam to change the hair to black. As for
changing it to other colours, the basic principle is that that is
permissible, unless it is done in the style of disbelieving or immoral
women, in which case it is haraam from that point of view, because the
Prophet (blessings and peace 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 Irwa’ al-Ghaleel, 5/109.
End quote from Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen,
11/120
What is meant by the warning is the words of the Prophet
(blessings and peace of Allah be upon him): “At the end of time, some people
will dye their hair with black like the crops of pigeons. They will not even
smell the fragrance of Paradise.” Narrated by Abu Dawood, 4212; an-Nasaa’i,
8/138; classed as saheeh by al-Albaani in Saheeh al-Jaami‘, 8153.
Thirdly:
It is permissible to use the herbs mentioned to straighten
hair, but if they give a deep black colour, it is not permissible to use for
one who has some grey hairs.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Some
people use a mixture to straighten the hair; this mixture is composed of
henna and a number of other herbs, which includes a herb that dyes the hair
black. What is the ruling on using this mixture? Please note that they are
using it for the purpose of straightening the hair and not to dye it black,
because some of them have black hair. What is the ruling on using it for a
woman whose hair is black but there are some white hairs that are not due to
old age, and she is also using it for the purpose of straightening her hair?
Please advise us concerning that, may Allah reward you with good.
He replied:
There is nothing wrong with using the paste mentioned to
straighten the hair if the woman who is using it does not have any grey
hairs. But when there are grey hairs, it is not permissible to use anything
that will turn the grey hairs black, because the Prophet (blessings and
peace of Allah be upon him) said: “Change this grey hair, but avoid black.”
End quote from Fataawa ash-Shaykh Ibn Baaz, 10/63
Based on that, if these herbs dye the hair black, and make it
deep black as you say, then you should not use them.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/122237/ruling-on-using-herbs-to-dye-the-hair-that-give-it-a-deep-black-colour | 188 | 122,237 |
502 | Is it obligatory to inform a suitor of hair growing on the face? | Question
It helped me a lot in making the discision I made elhamdullilah. Introduction. I am not married yet but Ive come to an age that people are interested but not lot have asked my hand because I am still studying. In our little community they dont ask hand of girls who are still studying, I dont know why, maybe they're afraid to be rejected? Allahu ahlam. But honestly I don't think I'll be able to be a good whife and a student at the same time but that is something I will think about when someone will come In Sha Allah. Question: I have a problem. Certain parts on my body ( legs, armpits, lips) are to hairy and I even have sideburns. I pluck it so it doesn't grow fast as when I shave it ( I do nothing with my sideburns). If you see me, so just my face cause I way hijaab en abaya, you would never tell that I have this issue. It's not that I let it grow, definitly not my armpits cause we are not allowed to alhmdoullilah. I have two question; - Should I better tell or not tell the man who will ask my hand about my condition ? And how, trough whom I should say it to him, cause I won't be sitting with him alone untill I got married and than it's to late i suppose. | Praise be to Allah.
Firstly:
There is nothing wrong with a woman removing hair from the
face or lips, whether that is done using something that will stop is
appearing altogether or by removing it every time it appears, because this
hair is one of the things about which nothing is said (in Islam), and such
matters are forgiven.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: What
is the ruling on women removing unwanted hair permanently, i.e., so that it
will not grow back again, by using cosmetic preparations such as creams and
herbs? Is that regarded as changing the creation of Allah?
He replied: There is nothing wrong with that and it is not
regarded as the kind of changing that is forbidden. If a man or woman
removes hair from the armpit or pubic region with something that will
prevent it growing back again, there is nothing wrong with that and there is
no sin in it.
End quote from Fataawa Noor ‘ala ad-Darb
http://www.binbaz.org.sa/mat/200802
For more information, please see the answer to question no.
9037
Secondly:
The basic principle is that any physical defect that is
off-putting to either of the spouses, or causes harm, or leads to missing
out on the purpose of marriage, must be disclosed.
Ibn al-Qayyim (may Allah have mercy on him) said: The ruling
is that any physical defect that is off-putting to the other spouse, in such
a way that the purposes of marriage, such as compassion and love, could not
be achieved, should be disclosed so that suitor may make a decision in the
light of that.
End quote from Zaad al-Ma‘aad, 5/166
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The
correct view is that a physical defect is anything that leads to missing out
on the purpose of marriage. Undoubtedly some of the most important purposes
of marriage are pleasure, service and producing offspring. If there is
anything that prevents fulfillment of these purposes, then it is a physical
defect.
End quote from ash-Sharh al-Mumti‘, 12/220
The guidelines on determining the kind of physical defect of
which one must inform the husband or suitor, so that he may make a decision
in the light of that, are three:
1.The illness must have an impact
on married life and affect the woman’s ability to fulfil the rights of the
husband and children.
2.It should be off-putting to the
husband if he sees it or smells it.
3.It should be real and
permanent, not something imagined or temporary that will go away with time
or after marriage.
Please see the answer to question no.
111980
In Fataawa al-Lajnah ad-Daa’imah (19/14) it says: If
this problem is temporary and is one of the things that happen to women then
disappear, there is no need to inform the suitor about it. But if this
problem is a kind of illness that has an impact or is not a minor, temporary
problem, and the proposal goes ahead when she still has the problem and has
not been healed of it, then in that case her guardian must inform the suitor
of that. End quote.
Based on the above:
If this hair can be removed permanently, whether that is by
means of creams, medicines or hormones that control it, then it is
prescribed to remove it and ward off its harm, and it is not necessary to
inform the suitor of that at all.
If it cannot be removed permanently, but it can be taken care
of and whatever appears of it can before it becomes obvious and off-putting
to the husband, then it is not necessary to inform him of it, but you have
to do that pay attention to it and ward off harm from yourself and your
husband.
Is it so happens that despite paying attention to it some of
it is left and is off-putting, and the harm cannot be warded off altogether,
then in this case it is necessary to inform the suitor of the situation.
There is no stipulation that this should be done by you
telling him directly; rather it could be done by showing him a medical
report about your condition, or telling some trustworthy women among his
relatives, such as his mother or sister, about the situation, and they can
then tell him about it.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/200268/is-it-obligatory-to-inform-a-suitor-of-hair-growing-on-the-face | 188 | 200,268 |
503 | Are Hair Extensions Haram? | Question
There are hair ties that are made of elastic and contain coloured hairs or hair that is all the same colour. What is the ruling on hair extensions? | Praise be to Allah.Are hair extensions haram?
It is not permissible for a woman to attach other hair to her hair (hair extensions ) because of the warning against hair extensions.
Al-Bukhari (5937) and Muslim (2122) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “May Allah curse the one who adds hair extensions and the one who has them added, the one who does tattoos and the one who has them done.”
Muslim (2126) narrated that Jabir ibn ‘Abdullah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) forbade women to attach anything to their head.
Is attaching string, fabric and the like to the hair permissible?
This is general in meaning and applies to anything that may be attached to the head. Hence some of the scholars are of the view that it is haram to attach string, fabric and the like to the hair; others are of the opinion that what is haram is attaching hair to it.
An-Nawawi said in Sharh Muslim: al-Qadi ‘Iyad said: The scholars differed concerning this issue. Malik, at-Tabari and many or most of the scholars said that attaching anything is prohibited, whether it is hair, wool, or cloth . They quoted as evidence for that the hadith of Jabir which was narrated by Muslim, according to which the Prophet (blessings and peace of Allah be upon him) forbade women to attach anything to their head.
Al-Layth ibn Sa‘d said: The prohibition applies specifically to attaching hair; there is nothing wrong with attaching wool, cloth and so on. Others said: All of that is permissible. This is narrated from ‘Aishah, but it is not narrated from her in a sahih report; rather the sahih report from her is in accordance with the view of the majority.
Is tying strings of coloured silk to hair permissible?
Al-Qadi said:
“With regard to tying strings of coloured silk and the like which does not resemble hair, that is not prohibited because it does not come under the heading of attaching hair extensions and it does not serve the same purpose as hair extensions; rather it is done for the purpose of beautification and adornment. In the hadith it states that doing hair extensions is a major sin for which the one who does it is cursed; it also shows that the one who helps in doing something haram has a share of the burden of sin with the one who does it, just as the one who helps in an act of obedience has a share of the reward.”
Ruling on doing hair extensions with artificial hair
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) issued a fatwa forbidding doing hair extensions with artificial hair.
He (may Allah have mercy on him) was asked: How sound is this hadith and what is meant by it: May Allah curse the one who adds hair extensions and the one who has them added…”? Does it refer to hair that is made from hair that has fallen out (i.e., natural hair), or hair that is manufactured from fibres and other artificial materials?
He (may Allah have mercy on him) replied:
“The one who does hair extensions is the one who attaches them to the head of another woman, and the woman who has them added is the one who asks for that to be done to her. Attaching hair to the hair of the head (hair extensions) is haram; indeed it is a major sin, because the Prophet (blessings and peace of Allah be upon him) cursed the one who does that.
The scholars differed concerning attaching something other than hair to the hair. Some of them said that it is not permissible, because the Prophet (blessings and peace of Allah be upon him) forbade women to attach anything to their hair, and the word anything is general in meaning and includes hair and other things.
Based on that, it is not permissible to attach to the natural hair artificial hair that resembles the hair created by Allah, may He be glorified and exalted; rather that is included in this hadith. This hadith contains a stern warning to the one who does that, because the Messenger (blessings and peace of Allah be upon him) said: May Allah curse the one who adds hair extensions and the one who has them added.” What is meant by being cursed is being excluded and banished far away from the mercy of Allah. The scholars have stated that every sin for which Allah, may He be exalted, has decreed the punishment of being cursed is a major sin.” (Fatawa Nur ‘ala ad-Darb)
If the hair ties asked about here include hair that is mixed with the hair on the head so that it appears to be attached to it, then it comes under the heading of hair extensions which are haram.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/106290/are-hair-extensions-haram | 188 | 106,290 |
504 | Can Women Wear Perfume? | Question
Is it permissible for a woman to wear perfume when she goes out with her husband, knowing that she will not pass on men? If she has an accident or any urgent matter, will she be sinful if a man smells her perfume? | Praise be to Allah.Is perfume haram for ladies in Islam?
When a woman wears perfume , the ruling depends on the situation:
Woman wearing perfume for husband
Wearing perfume for the husband is recommended, because it is part of treating him kindly, and it helps to increase love between the spouses, when each of them pays attention to what the other likes.
Al-Manawi said in Fayd al-Qadir (3/190):
“As for putting on perfume and adorning herself for her husband, it is required and is something that is liked. One of the wise men said: For a woman to adorn herself and put on perfume for her husband is one of the strongest causes of love and affection between them, and wards off dislike and disdain, because the eye is the pioneer of the heart; if the eye looks at something attractive, the message will reach his heart and love will be created, but if it looks at something ugly or that it does not like of outfits or garments, that message will reach the heart and dislike and disdain will be created. Hence the advice that Arab women gave to one another was: Beware of letting your husband see anything that does not please him or letting him smell anything from you that he finds off-putting.”
Can Muslim women wear perfume when going out?
Putting on perfume and going out with the aim of letting non-mahram men smell it. This is haram, and is a major sin.
Abu Musa (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “If a woman puts on perfume and passes by people so that they can smell her fragrance, then she is such and such,” and he spoke sternly - meaning an adulteress. (Narrated by Abu Dawud (4173) and al-Tirmidhi (2786); classed as sahih by Ibn Daqiq al-’Eid in al-Iqtirah (126) and by Shaykh al-Albani in Sahih al-Tirmidhi)
Al-Manawi said in Fayd al-Qadir (1/355):
“She is an adulteress means: because of that she is exposed to zina, and implementing the means that lead to it and calling those who seek it. Hence she is called an adulteress in a metaphorical sense, because desire may prevail and real zina may take place. Her passing by men is likened to her sitting in their path so that they pass by her.”
Woman wearing perfume thinking that she will pass by a group in which there will be men
If she puts on perfume and goes out, and thinks it most likely that she will pass by a group in which there will be men who will smell her perfume and fragrance, this is also haram, even if she does not intend to tempt men and that is not her aim, because this action is a fitnah (temptation) in and of itself. There is also an indication in Shari`ah that it is haram and not allowed.
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 Juyubihinna (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 Islâm), 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” [Al-Nur 24:31]
So women are forbidden to show their adornments to non-mahram men, and perfume is undoubtedly one of the woman’s adornments, so it is included in this prohibition.
Zaynab, the wife of ‘Abd-Allah ibn Mas’ud, said: The Messenger of Allah (peace and blessings of Allah be upon him) said to us: “If one of you attends the mosque, let her not put on perfume.” (Narrated by Muslim, 443)
If the Prophet (peace and blessings of Allah be upon him) forbade women to go out to the mosque wearing perfume , because men will usually smell some of the fragrance because of close proximity and there being no barrier between men and women, then it is more likely that women are not allowed to go out to the marketplace and gatherings wearing perfume, although it is not regarded as a major sin, rather it is something that is clearly haram.
Ibn Hajar al-Haytami said in al-Zawajir ‘an Iqtirab al-Kabair (2/71-72):
“The hadiths which count it as a major sin should be interpreted as meaning that this applies if the fitnah is certainly there; when there is merely the fear of fitnah, then it is makruh, or when she thinks it will cause fitnah then it is haram but is not a major sin, as is obvious.”
See also the answer to question no. 7850
Woman wearing perfume thinking that her fragrance will not reach people
When a Muslim woman puts on perfume and thinks it most likely that her fragrance will not reach people and that men will not smell any of it, such as if she is going out in her husband’s car on a trip to an isolated place, or to visit her family, or she is going out in her husband’s car to a gathering for women only, or she is going to the mosque in the car and she is going to get out at the entrance to the prayer-hall that is for women only and is completely separate from the men, then she is going to come straight back in the car without walking in the street, and other such situations where the woman does not expect to pass through the streets and her aim in putting on perfume is to keep herself clean in general as enjoined by Shari`ah, in that case there is nothing wrong with her using perfume, because the reason for the prohibition, which is that the fragrance might reach other men, does not apply.
The evidence for that is as follows:
· The apparent reason for the prohibition in the evidence quoted above does not apply in this case, so there is no fitnah and there is no provocation of desire.
· In Sunnah, there is an indication that the womenfolk of the Companions used to use perfume when they thought it most likely that it would not be smelt by men.
‘Aishah (may Allah be pleased with her) said: We used to go out with the Prophet (peace and blessings of Allah be upon him) to Makkah, and we would apply perfume to our foreheads when entering ihram, then if one of us sweated it would run down her face, and the Prophet (peace and blessings of Allah be upon him) would see it but he would not rebuke her. (Narrated by Abu Dawud (1830) and classed as hasan by al-Nawawi in al-Majmu’ (7/219) and as sahih by al-Albani in Sahih Abi Dawud)
This is to be understood in the light of the conditions that were known in earlier times, when the caravan of women was separate from that of men, or the woman would be in her howdah and did not mix with men or pass by the places where they were.
Shaykh ‘Abd al-‘Aziz ibn Baz (may Allah have mercy on him) said in Majmu’ al-Fatawa (10/40):
“It is permissible for her to apply perfume if she is going out to a place of women and is not going to pass by men in the street.”
It says in Jalasat Ramadaniyyah (1415/al-Majlis al-Khamis/Majmu’at Asilah tuhimm al-Usrah) by Shaykh Ibn ‘Uthaymin (may Allah have mercy on him):
“But if the woman is going to ride in the car and her fragrance will only be apparent to those before whom she may show the fragrance, and she will exit the car and go straight to her workplace without there being any men around her, then there is nothing wrong with it, because there is nothing haram involved. When she is in her car it is as if she is in her house. But if she is going to pass by men then it is not permissible for her to wear perfume.”
If an emergency arises in which some men happen to smell the perfume of this woman, because of a car accident, for example, or a sudden illness because of which she is taken to the hospital and the like, then this is something that is forgiven, in sha Allah, because Allah does not burden any soul beyond its scope and the Shar’i ruling is to be followed in cases where one has the choice, not in cases of necessity.
For more, please see this category: Adornments
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/102329/can-women-wear-perfume | 188 | 102,329 |
505 | New Muslim Facing Pressure From Family and School to Shave Beard | Question
Im a student in Im a student in high school finishing off my final year (senior 12th grade) and I reverted to Islam last October. After I reverted I learned that shaving the beard is forbidden so I began to leave it alone as Allah (swt) allowed it to grow. Now my school has this poilicy of males being clean shaven with no beards at all and I'm about to get kicked out because I refuse to shave. My parents and everyone around keeps pressuring me to shave and my Mom takes me on guilt trips about how I'm going to deprive her of not seeing me graduate. My loyalty lies with Allah (swt) first and everyone else second. I'm in a ?real bind cause they're going to kick me out, but I'm willing to persevere and not shave. What should I do. | Praise be to Allah.
First of all we congratulate you on accepting Islam and grant you glad
tidings of goodness and blessings, and we see that your insistence to adhere
to your faith is a sign of your success, God willing. Your placing Allah’s
rights over the rights of His slaves is certainly the best attitude a
believer can have.
As for the issue of the beard, then it is compulsory according to the texts
of the honoured Sunnah (prophetic teachings). Ibn ‘Omar (may Allah be
pleased with him) said that the Messenger of Allah (may the peace and
blessings of Allah be upon him) said: “Be
different from the mushrikeen (polytheists): let your beards grow and trim
your moustaches.” (al-Bukhari and Muslim)
See the
answer to question 1189 for
further details.
Leaving
the beard to grow is following the way of the Messenger of Allah (may the
peace and blessings of Allah be upon him). And Allah says (what means): “There
has certainly been for you in the Messenger of Allah an excellent pattern
for anyone whose hope is in Allah and the Last Day and [who] remembers Allah
often.” (33:21)
As for
shaving it due to school regulations and the requests of the family, then
there are steps you need to take before giving in to such requests:
1.Try to
have the school waive the rule for you and allow you to grow your beard. If
there is a higher committee or an owner of the school, address them as well
to make an exception for you.
2.If this is
not successful, then look for a congressman in your area or a personality
who has weight so they may intercede on your behalf with the school
administration.
3.If that is
not possible, then look into lodging a complaint against the school for
violating your freedom of rights.
4.If all the
above is not successful, then search for an alternate school whose rules
will allow you to grow your beard.
If any of what has been mentioned above is possible, then do it so as to
free yourself of blame. It is not permissible to do that which is unlawful
while there is a possibility to avoid it.
If all your efforts to maintain your beard fail, or you do not have the time
to attempt all the steps and the only two choices before you are expulsion
or shaving, then Insha Allah (God willing), there is no blame on you to
follow the rules under pressure but only for the time being until you
complete your studies after which time you return to adhering to the
guidance of the Prophet (peace and blessings of Allah be upon him) and his
sunnah.
If it is possible to trim the beard rather than shave it, that would be
better. But if they do not allow trimming and insist on you shaving, then we
hope that you will be excused before Allah as you made every effort to avoid
it but were unsuccessful. Allah does not burden a soul with more than it can
bear. Allah says (what means): “So
fear Allah as much as you are able” (64:16).
And He says (what means): “Allah
does not charge a soul except [with that within] its capacity.” (2:286). As
soon as the school year ends, return to growing the beard.
We ask
Allah to guide you to His pleasure and to make easy for you every good and
avert evil from you.
And
Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/180939/new-muslim-facing-pressure-from-family-and-school-to-shave-beard | 188 | 180,939 |
506 | Is Double Ear Piercing Allowed in Islam? | Question
Is it permissible to pierce the ear more than once? | Praise be to Allah.Is ear piercing allowed in Islam?
It is permissible to pierce the ears in order to wear jewellery or other adornments.
Double ear piercing in Islam
There is nothing wrong with piercing the ear more than once, because the basic principle is that it is permissible and there is nothing to indicate that it is not allowed. But that is on condition that it be in accordance with the traditions and customs of the people in your country.
It says in al-Mawsu‘ah al-Fiqhiyyah (29/216):
“The basic principle with regard to customs is that which was narrated from Ibn Mas‘ud (may Allah be pleased with him), who said: Whatever the Muslims regard as good is good before Allah. And in the books of usul al-fiqh there is that which indicates that traditions are to be taken into consideration with regard to fiqh. For example:
The scholars said: “Customs are to be regarded as rules… rather customs are to be taken into consideration if they become prevalent and well established. There is hardly any book of fiqh or any category of fiqh but you see custom playing a role in forming some of its rulings.”
Is nose piercing allowed in Islam?
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
“If a woman lives in a country where wearing jewellery in the nose is regarded as an adornment and beautification, then there is nothing wrong with piercing the nose in order to wear jewellery in it.” (From Majmu‘ Fatawa Ibn ‘Uthaymin, 11/ question no. 69)
He regarded it as permissible to pierce the nose in order to wear jewellery in it, if that is the custom of the women in one’s country.
The same applies to piercing the ear more than once in order to wear jewellery.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/171488/is-double-ear-piercing-allowed-in-islam | 188 | 171,488 |
507 | Is it permissible for a woman to go to the hammam (public baths or “Turkish baths”)? | Question
Is it permissible for my wife to go to the public baths in Ramadaan? Please note that the bathroom in our house is very small and she is pregnant and is afraid of become ill because it is cold. | Praise be to Allah.If she can enter the bathroom in the house and heat the water, then it is not permissible for her to go to the public baths. Al-Tirmidhi (2801) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, his wife should not enter the public baths.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
And al-Tirmidhi narrated that some women from Homs or Syria entered upon ‘Aa’ishah and she said: Are you the ones whose womenfolk go to the public baths? I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no woman who takes off her garments anywhere but in the house of her husband, but she has torn the veil that is between her and her Lord.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
But if she cannot bathe in the house, then it is permissible for her to go to the public baths as a matter of necessity, but she must be careful and keep herself covered.
Shaykh al-Islam [Ibn Taymiyah] said: The scholars said: A concession is granted to women allowing them to go to the public baths in cases of need just as it is granted to men, so long as they lower their gaze and guard their chastity. This also applies to women who are sick or bleeding following childbirth, or who have to do ghusl and cannot do it anywhere except in the public baths. End quote from Majmoo’ al-Fataawa (15/380).
He also said: As for women, they may enter (the public baths) in cases of necessity so long as they cover their ‘awrahs. End quote from Majmoo’ al-Fataawa (21/342).
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/93935/is-it-permissible-for-a-woman-to-go-to-the-hammam-public-baths-or-turkish-baths | 188 | 93,935 |
508 | Using tanning beds to change the colour of the skin | Question
Are women allowed to go to sunbed in order to get a tan?. | Praise be to Allah.There is nothing wrong with exposing oneself to the rays of the sun or going to tanning salons for the purpose of changing the colour of the skin and making it darker, because this is a temporary change, like dyeing the hair or putting henna on the hands.
Al-Qurtubi (may Allah have mercy on him) said: All of these things [plucking eyebrows/facial hair, getting tattoos and so on] are things which the hadeeths testify that the one who does that is cursed and that they are major sins, but there is a difference of scholarly opinion as to the reason why they are forbidden. It was said that it is because they come under the heading of deception or that they come under the heading of altering the creation of Allah, may He be exalted, as Ibn Mas‘ood said, and this is the more correct opinion which also includes the first opinion. Then it was said that what is prohibited is only that which is permanent, because that comes under the heading of altering the creation of Allah, may He be exalted. As for that which is not permanent, such as kohl and adorning oneself with it in the case of women, the scholars said that this is permissible.
End quote from Tafseer al-Qurtubi, 5/393
In the case of tanning salons, if the one who goes there is a woman, it is stipulated that it should be safe from the gaze of men. Even though we say that it is permissible, it is better for the Muslim woman to avoid this frivolity on which money is spent without much benefit.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/170098/using-tanning-beds-to-change-the-colour-of-the-skin | 188 | 170,098 |
509 | A girl gave him a silver bracelet, then he repented from his relationship with her. What should he do with the bracelet? | Question
In Jahiliya, before Allah has guided me to the right path, my girlfriend gifted me a silver bracelet. I had promised her that I will not remove the bracelet from my hand. Now I stopped her relationship for the sake of Allah. Recently I came to know that wearing silver bracelet is haraam. I dont know what to do now.
1) Should I break the promise and remove the bracelet? or
2) I cannot return it to her Im not in touch. So, can I sell it if I should not use it anymore? or
3) What should I do with the money If I can sell it?. | Praise be to Allah.
Firstly:
It is haraam for you to wear this bracelet, because bracelets
are jewellery for women, whether they are made of gold, silver or anything
else. So it is not permissible for men to wear them. Rather it is
permissible for them to wear rings of silver.
See the answer to question no.
1980 and
148059
Secondly:
If a person makes a promise to someone to do something haraam
or not do something obligatory, it is not permissible for him to fulfil his
promise.
It is not permissible for you to fulfil your promise to her
to wear the bracelet and never take it off, because it is a promise to do
something haraam.
If a vow to commit sin should not be fulfilled, and in fact
is not permissible according to the consensus of the Muslims, as Ibn
Qudaamah (may Allah have mercy on him) said in al-Mughni (10/69),
then it is even more appropriate to say that a promise to do something
haraam should not be fulfilled either.
Please see the answer to question no.
30861
Secondly:
Gifts are of two types:
(i)
Those that are purely gifts and are given as a token of
respect or friendship. These become the property of the recipient and it is
not permissible for the giver to take them back.
(ii)
Gifts given with the intention of getting something in return
from the recipient, which the fuqaha’ call “gifts for which there is the
hope of recompense or reward”. In this case, the giver may take his gift
back if he does not get what he wanted.
Based on that, if this girl gave you the bracelet so that you
would carry on your relationship with her, and you ended the relationship,
it is permissible for her to take back her gift. If she does not come to you
concerning it and does not ask for it, then there is no blame on you and you
do not have to give it back to her; you could give it to a woman to wear if
it is suitable for women, or you could sell it to a jeweller or give it to
him to make rings for men or jewellery that is suitable for women.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/177715/a-girl-gave-him-a-silver-bracelet-then-he-repented-from-his-relationship-with-her-what-should-he-do-with-the-bracelet | 188 | 177,715 |
510 | He tells his wife to wear hijab even when she is in the house on her own | Question
I want to know your opinion on something -- may Allah reward you with good and make Paradise your abode. My husband is a very pious man, and I am trying to strengthen my commitment to Islam and I am trying to cover myself properly. We agreed that the niqaab is fard (obligatory) outside the house. My husband thinks that the highest level of faith is to wear hijab at home! He thinks that this will bring more barakah (blessing) to the home. He is suggesting (but he is not forcing me to do anything, praise be to Allah) that I have to wear hijab even when I am home alone, even when there are no mahrams or visitors in the house, and that I cannot take it off except when sleeping or taking a bath.
I do not have any reason to reject this if Islam enjoins it, but I think that in the house I have to be attractive and look beautiful, and hijab prevents me from that. From my studies I found out that there is no evidence that says that a woman has to wear hijab in the house. My husband says: I will never find any evidence for that because this is the matter of etiquette and there are a number of points of etiquette that are not mentioned in the Qur’aan and Sunnah. I thought this might be a cultural tradition and I am happy to do that to please him, but I am also keen to adhere to Islam. Can you explain whether wearing hijab in the house increases barakah? If I refuse, will I be sinning? It is important to please my husband for the sake of Allah, but I am confused about this matter. | Praise be to Allah.We do not know of any Islamic rulings or etiquette that enjoins the woman to wear jijab even when she is on her own in the house or with her husband.
Although your husband’s gheerah (protective jealousy) is to be appreciated, what he is demanding comes under the heading of extreme strictness which is contrary to Islam and to sound human nature (fitrah). Allah, may He be exalted, has made sound hearts love adornment and beauty, and Allah has permitted a great deal of that, including a woman’s adorning herself and beautifying herself for her husband. This is something that makes the husband love his wife and creates a good relationship between them.
Al-Manaawi (may Allah have mercy on him) said:
As for putting on perfume and adorning oneself for one’s husband, it is required and recommended. Some of the scholars said: The wife’s adorning herself and putting on perfume for her husband are among the strongest causes of love and harmony between them and keeps dislike and resentment at bay, because the eye is the way to the heart, so if the eye sees something and likes it, it goes straight to the heart and thus love is generated. If it looks at something ugly or something that it does not like of clothing or garments, it will go to the heart and thus resentment and hatred will be generated. Hence the Arab women used to advise one another: Beware of letting your husband see you in a way that he does not like or smell something from you that he finds off-putting.
End quote from Fayd al-Qadeer, 3/190
If a woman wears hijab at home and with her husband, this will prevent her from a lot of adornment and beautification.
It should be said to the husband: Islam encourages the woman to adorn herself and beautify herself for her husband, and women are created with a natural inclination towards adornment and beauty, as Allah, may He be exalted, says (interpretation of the meaning):
“(Like they then for Allaah) 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-Zukhrif 43:18].
So do not put restrictions on something that Allah has made broad in scope. A woman’s wearing hijab in her husband’s house is not something that is indicative of higher levels of faith, it is not one of the things that bring barakah to the home, and it is not part of the etiquette that is encouraged in Islam.
The sign of faith is adhering to the laws of Allah; barakah is attained by following the commands of Islam and keeping away from dubious matters.
Enjoy what Allah has permitted to you and to her; ask her to adorn herself and beautify herself, and you will see that goodness and barakah are to be found in this, in sha Allah.
For more information, please see the answer to question no. 126454
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/152986/he-tells-his-wife-to-wear-hijab-even-when-she-is-in-the-house-on-her-own | 188 | 152,986 |
511 | Ruling on wearing coloured contact lenses for men | Question
Is it ok for the men to wear a coloured contact lenses in front of any one. | Praise be to Allah.We are deeply saddened by the trends in modern society which are pushing people in general, and the youth in particular, to do things that are of no benefit and encourage them to consume and spend extravagantly, and cause them to ignore sublime matters and becomes preoccupied with trivia.
In principle, it is sufficient for a man to have a little adornment without going to extremes or being extravagant, for man has been created to strive and work and shoulder responsibilities. That does not mean that he should refrain from some permissible types of adornment occasionally, so as to allow himself to rest and relax, so that he can continue to strive and work hard.
But the main preoccupation of men and youth should not be adornment and beautification. The Prophet (blessings and peace of Allah be upon him) forbade going to extremes in that. Abu Dawood (4160) narrated that the Prophet (blessings and peace of Allah be upon him) forbade us to be overly concerned with our outward appearance. Classed as saheeh by al-Albaani in Sunan Abi Dawood.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The woman is the one who needs to wear gold, silk and the like, because she needs to beautify herself for her husband. The man is the one who has no need of that because of his manliness and because he should care less about his outward appearance and should focus on his religious and worldly concerns. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (11/60).
He also said:
Firstly: we should ask about wearing contact lenses before anything else. There is nothing wrong with prescribed contact lenses that are used to strengthen the vision, because that is something with which Allah has blessed His slaves and made available for them, and they are easier then regular glasses. This is on condition that they do not cause any harm to the eye, even if that is in the future.
Secondly: with regard to contact lenses that are worn for adornment, we do not recommend men to wear them, especially young men, unless there is some defect in the pupil of the eye, in which case there is nothing wrong with it, because this is removal of a fault and it is not done to increase beauty. Rather it is a woman who needs beautification as Allah, may He be glorified and exalted, says (interpretation of the meaning): “…a creature who is brought up in adornments (wearing silk and gold ornaments), and who in dispute cannot make herself clear?” [al-Zukhruf 43:18], i.e., women. There is nothing wrong with a woman wearing them for the purpose of beautification on condition that they do not look like the eyes of animals, such as the eyes of cats, rabbits and the like, because resembling animals is not mentioned in the Qur’aan or Sunnah except by way of condemnation, as in the verses in which Allah says (interpretation of the meaning):
“So his parable is the parable of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out”
[al-A ‘raaf 7:176]
“The likeness of those who were entrusted with the (obligation of the) Tawraat (Torah) (i.e. to obey its commandments and to practise its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them)”
[al-Jumu ‘ah 62:5].
And as in the words of the Prophet (blessings and peace of Allah be upon him) concerning the one who takes back his gift: “[he is] like the dog that vomits then goes back to its vomit.”
So she should not wear anything that looks like animals’ eyes. End quote.
Liqa’ al-Baab al-Maftooh, 182/15. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/152357/ruling-on-wearing-coloured-contact-lenses-for-men | 188 | 152,357 |
512 | Ruling on using cosmetics made from fruits and vegetables | Question
I would like to know the ruling on using fruits, oats, flour, seeds, vegitables, food spices and herbs to make it for hair and skin Beauty & Treatment product ??
Can You also advice me more on stuff which are halaal and haraam to use for hair and skin Shukran. | Praise be to Allah.
Firstly:
There is
nothing wrong with using foodstuffs for purposes other than eating and
drinking, such as using them to take care of the body, because the basic
principle is that using them is permissible unless there is evidence that it
is forbidden. Allah, may He be exalted, says (interpretation of the
meaning):
“He
it is Who created for you all that is on earth”
[al-Baqarah
2:29].
Secondly:
If this food
has been treated so that it has turned into another substance, as is the
case with cosmetics, there is nothing wrong with using it and that is not
regarded as using food, because its former description no longer applies.
This is what the fuqaha’ call istihaalah (transformation).
In fact they
stated that substances extracted from impure and other things are
permissible to use, on condition that there are no traces of taste, colour
or smell.
Shaykh Dr.
Wahbah al-Zuhayli (may Allah preserve him) said:
Soap that is
produced from the rendered fat of pigs or animals that were not slaughtered
properly becomes permissible by means of this process of transformation and
it is permissible to use it.
It is not
permissible to use lotions, creams and other cosmetics that contain pork fat
unless the fat has been transformed and its essence changed completely. If
that is not the case then it is najis (impure).
End quote from
al-Fiqh al-Islami wa Adillatuhu, 7/211.
For more
information please see the answer to question no.
118266
Shaykh Ibn
Baaz (may Allah have mercy on him) was asked: Is it permissible to use henna
mixed with egg yolk to condition the hair?
He replied:
There is
nothing wrong with that if it is beneficial. There is nothing wrong with
using henna mixed with egg yolk or other permissible things, if that is good
for the hair, such as helping to grow it long or making it smooth or other
benefits, or helping to keep the hair and prevent it from falling out..
End quote from
Fataawa Noor ‘ala al-Darb.
http://www.binbaz.org.sa/mat/18554
He was also
asked: What is your opinion about putting eggs, olive oil and honey on the
hair, then washing it off in the bath, because it strengthens the hair? What
is your opinion on doing wudoo’ with that on one’s head?
He replied:
I do not know
of any reason why that should not be done if there is some benefit in it.
There is nothing wrong with mixing eggs, milk, honey and the like and
putting it on the hair, and it does not cause any harm if it is washed off
in the bath, because there is benefit in that … like other things that are
of benefit. But if it is washed in a clean place so as to be in the safe
side, that is good, in sha Allah. But as far as we can tell, if it is
washed off in the bath, it does not do any harm, because in the case
mentioned it is not regarded as food, because in that case it is no longer
something that may be useful to someone.
End quote from
Fataawa Noor ‘ala al-Darb
http://www.binbaz.org.za/mat/18601
Shaykh Ibn
‘Uthaymeen (may Allah have mercy on him) was asked: Some women use some
foods such as eggs, yoghurt and honey for their faces and hair, either as
cosmetics or as remedies. What is the ruling on that?
He replied:
There is
nothing wrong with that, because Allah, may He be exalted, says
(interpretation of the meaning):
“He
it is Who created for you all that is on earth”
[al-Baqarah
2:29].
So long as the
matter does not go so far as disrespect towards the blessings of Allah (the
food), in which case it is not allowed.
From Liqa’
al-Baab al-Maftooh, no. 191
And Allah
knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/161935/ruling-on-using-cosmetics-made-from-fruits-and-vegetables | 188 | 161,935 |
513 | He wants to put on kohl on Fridays and his parents don’t want him to do that | Question
My parents dont want me to do Kuhl every friday. I do it because every friday is 'ied and it is the Sunnah of our Beloved Messenger Mohammed SalAllah u 'alaihi wa Selam.
What should I do, obey my parents or continue with making Kuhl on my eyes every friday?. | Praise be to Allah.It is not Sunnah to put on kohl on Fridays. It was not the practice of the Prophet (blessings and peace of Allah be upon him) to put on kohl on this day in particular. Rather what is narrated in the Sunnah is that the Prophet (blessings and peace of Allah be upon him) put on kohl and encouraged others to put on kohl because it is beneficial for the eyes, without restricting it to any particular day, whether Friday or any other day.
For a man to put on kohl as an adornment is something that is not acceptable in most societies. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was uncertain as to whether it is permissible; see that in the answer referred to above.
Some negative consequences may result from doing it; people may think badly of the one who does that and some people may find it weird. It is not appropriate for a Muslim to put himself in a position where he will be thought badly of.
If we add to that your parents’ objection to this action, then you should obey them, because they are doing that out of love for their child and the wish to keep anything that may adversely affect him away from him.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/158701/he-wants-to-put-on-kohl-on-fridays-and-his-parents-dont-want-him-to-do-that | 188 | 158,701 |
514 | Ruling on using black henna | Question
Is it permissible to use black henna, knowing that many doctors think that it is harmful to a woman or to her unborn child?. | Praise be to Allah.
The basic principle with regard to women using henna is
that it is permissible, because it is one of their adornments. For a
discussion on that please see the answer to question no.
105417.
If there is a type of henna or any other product that is used
for beautification and adornment that is medically proven to be harmful to
health, it is haraam to use it because of that, because if it is proven that
anything is harmful, then it is established that it is haraam.
See the answer to question no.
89719 and
26799.
If it is not proven to be harmful, then we go back to the
basic principle which is that it is permissible, and we have not come across
any scientific study that reliably proves that black henna is harmful to
health such that we could rule that it is haraam. Reference should be made
concerning that to specialists, and if it is proven that it is harmful, one
should act upon that and keep away from it.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/150424/ruling-on-using-black-henna | 188 | 150,424 |
515 | Ruling on dyeing the eyelashes black | Question
Is it allowed for women to dye the eyelashes using a special, not harmful dye just for this purpose (not Mascara, rather a kind of dye that lasts for a few weeks) and with the intention to beautify themselves for their husbands? If it is allowed what about dyeing the eyelashes with black colour as dyeing the hair with black colour is forbidden?. | Praise be to Allah.There is nothing wrong with dyeing the eyelashes with kohl or mascara or any other kind of dye, if it is free of harmful effects and the woman does not appear wearing it in front of non-mahram men. There does not seem to be any reason why the eyelashes cannot be dyed black, because the basic principle is that it is permissible, and because that is similar to using kohl, and it is more appropriate to make the colour of the eyelashes match the colour of the hair of the head. But if the dye is something that prevents water from reaching the eyelashes, then it must be removed when doing wudoo’.
See the answer to question no. 113725
It should be ascertained whether these dyes are free of harmful effects, because some of them may cause infection in the eyelid and may make the eyelashes fall out. The Prophet (blessings and peace of Allah be upon him) said: “There should be neither causing harm nor reciprocating harm.” Narrated by Ahmad (2865) and Ibn Maajah (2341); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/148664/ruling-on-dyeing-the-eyelashes-black | 188 | 148,664 |
516 | Can Muslim Men Wear Gold Watches? | Question
1. I heard that there is a scholarly opinion that it is permissible to wear gold watches on the basis that they are not really jewellery, rather they are like tools or gadgets. Is there such an opinion? Is it trustworthy?
2. I want to become a watchmaker. Is it permissible for me to put together watches that are made of gold?
3. Will it be permissible for me to repair watches made of gold? | Praise be to Allah.Can men wear gold?
It is not permissible for men to wear anything made of gold, whether it is a watch, a ring or anything else.
That is because of the report narrated by Abu Dawud (4057), al-Nasai (5144) and Ibn Majah (3595) from ‘Ali ibn Abi Talib (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) took a piece of silk in his right hand and some gold in his left, then he said: “These two are haram for the men of my ummah.” Classed as sahih by al-Albani in Sahih Abi Dawud.
Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim (14/32):
“With regard to gold rings, they are haram for men according to scholarly consensus. The same applies if they are part gold and part silver. Our companions said: If the top of the ring is gold or if it is lightly plated with gold, it is haram, because of the general meaning of the hadith concerning silk and gold, “These two are haram for the males of my ummah and halal for the females.”
The scholars of the Standing Committee for Issuing Fatwas said:
“If the watch or its band is made of gold , it is not permissible for men to wear it. If it is not made of gold, then it is permissible for men to wear it.” Fatawa al-Lajnah al-Daimah, 24/63
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
“There is nothing wrong with gold plated watches for women, but for men they are haram, because the Prophet (blessings and peace of Allah be upon him) forbade gold to the males of his ummah.” (Majmu‘ Fatawa wa Rasail Ibn ‘Uthaymin, 11/62)
But if the watch is made of precious stones , not gold, it is permissible for men to wear it, so long as it is not women’s jewellery and does not resemble such, and so long as keeping it is not extravagance.
The scholars of the Standing Committee for Issuing Fatwas said:
“Wearing rings is permissible for men if they are made of silver or precious stones, not gold, because of the sahih report from the Prophet (blessings and peace of Allah be upon him), that he wore a ring of silver. (Agreed upon) And it is not permissible for men to wear gold rings or to wear any kind of women’s jewellery.” (Fatawa al-Lajnah al-Daimah, 24/67)
Is it allowed to make gold watches?
With regard to making gold watches, if they are made for women, it is permissible, but if they are made for men, it is haram, because that comes under the heading of helping the sinner in his sin, and approving of it, and Allah says (interpretation of the meaning):
“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.” [al-Maidah 5:2].
Is it permissible in Islam to repair watches made of gold?
The same ruling applies to repairing watches made of gold. If it is known or thought most likely that the one who will wear it is a woman, it is permissible to repair them. But if it is known or thought most likely that the one who will wear it is a man, then it is not permissible. The basic principle concerning all of that is that it is not permissible to disobey Allah or to help a sinner in disobeying Allah.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/148476/can-muslim-men-wear-gold-watches | 188 | 148,476 |
517 | Is Mascara Prohibited in Islam? | Question
We have learned from the scholars that wearing false eyelashes is prohibited. Is it permissible to put mascara on the eyelashes, which makes them thicker and makes them look longer? Please note that we do not use kohl if we put mascara on. | Praise be to Allah.There is nothing wrong with using mascara because it is a kind of permissible adornment like kohl , but that is on condition that one does not appear wearing it in front of non-mahram men. It does not matter that it makes the eyelashes look longer or thicker; rather false eyelashes are not allowed because they come under the same heading as hair extensions which are regarded as objectionable.
It should be noted that with some types of mascara Wudu is not valid because they prevent the water from reaching what is beneath them | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/144957/is-mascara-prohibited-in-islam | 188 | 144,957 |
518 | Piercing in Islam: Allowed? | Question
Is it permissible for a female to have various body piercings around the body including private parts? What is the ruling if these piercings were before becoming Muslim? | Praise be to Allah.Piercing done before Islam
There is nothing wrong with a woman – whose parents previously did some piercings on her body or who did that to herself when she was an adult, before she became Muslim or after she became Muslim – using these piercings to wear some adornments of gold or silver or otherwise, but that is restricted to two important conditions:
1. That she should not show this adornment to any non-mahrams and should show it only to her husband or mahrams if it is in places where it is permissible for them to see it, such as the ear and nose for example.
2. That her wearing adornments in these places should not be an imitation of the kuffar or of evildoers and immoral people. If wearing adornments in the belly button is a prevalent custom in some societies among women, then there is nothing wrong with using this kind of adornment. But if it is only known among immoral women, evildoers and kuffar, then it is not permissible to adopt this custom because that is imitating them, and imitating evildoers is not allowed.
Is body piercing haram in Islam?
With regard to the ruling on doing body piercing, i.e., piercing various parts of the body in order to wear adornments, the ruling on this action is subject to further discussion:
1. If having the piercing done involves uncovering the ‘awrah and having a stranger or non-mahram, male or female, look at it, then this is undoubtedly a haram action. The evil of uncovering the ‘awrah is greater than any benefit in wearing adornments, because uncovering the ‘awrah is one of the things that are definitively forbidden in our religion. And what uncovering it leads to of uncovering the ‘awrah and transgressing human dignity and the temptation to commit sin is much more serious than achieving the purpose of adornment which may be achieved by simply wearing earrings , for example.
2. If the piercing will have an adverse effect on one’s health, whether immediately or in the future, then it is haraam and it is not permissible to do it on any part of the body. We have already explained on our website some of the negative effects that result from wearing piercings in the lip or tongue. Please see the answer to question no. 107196 .
3. Moreover, if the piercing of a specific part of the body is a custom among kafirs, evildoers, promiscuous people and sinners, it is not permissible to imitate them. The Prophet (blessings and peace 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, 10/282.
4. It is also haram for a man to have piercings on any part of his body, because that is imitating women. It was narrated from Ibn 'Abbas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) cursed effeminate men and women who imitate men and he said: “Expel them from your houses.” Narrated by al-Bukhari, 5885. Ibn ‘Abideen (may Allah have mercy on him) said: Piercing the ear in order to wear earrings is part of the adornment of women and it is not permissible for males. End quote from Radd al-Muhtar, 6/420
If the piercing is free of all the reservations mentioned above, then the ruling is that it is permissible in any part of the body, if adorning that part is a well-known custom in that society, because the basic principle is that it is permissible for women to adorn themselves, and there is some evidence to indicate that it is permissible to pierce the ears of a little girl to put earrings, and by analogy it is permissible to pierce other parts so long as they do not include the reservations mentioned above. Moreover, the Hanafi and Hanbali fuqaha stated that some kinds of piercinsg for the purpose of adornment are permissible.
It says in Radd al-Muhtar (6/420), quoting from some books:
“If it – meaning the ring in the nose – is something with which women adorn themselves, as is the case in some countries, then it is like piercing the ears – i.e., in terms of it being permissible. And the Shafi‘is stated that it is permissible.”
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/160292/piercing-in-islam-allowed | 188 | 160,292 |
519 | Is it permissible to have the teeth whitened by a dentist? | Question
As per Our Islamic sharia it is not permissible to beautify the teeth. But What about the one whose teeth are yellowish (after brushing too) and wanted to clean the teeth going to a Dentist, so as to attend functions. Also let me clear You once if happend to clean the teeth spaces between the teeth will also occur.Plz need suddestions regarding tis. ** Alhamdulillah our website , queries of my various brothers and sisters and Your suggestions and answers made me to gain knowledge. | Praise be to Allah.
There is nothing wrong with going to the dentist to have
the teeth cleaned and whitened; this is not regarded as changing the
creation of Allah, because the aim is to remove yellowness from the teeth
and restore them to their natural cleanness and whiteness.
The Messenger (blessings and peace of Allah be upon him)
encouraged using the siwaak, to purify and clean the mouth. He (blessings
and peace of Allah be upon him) said: “The siwaak is purifying to the mouth
and pleasing to the Lord.” Narrated by al-Nasaa’i (5); classed as saheeh by
al-Albaani in Saheeh al-Nasaa’i.
Shaykh al-Islam Ibn Taymyah (may Allah have mercy on him)
said, speaking of the places in which the recommendation to use the siwaak
is emphasised:
When the taste or smell in the mouth changes or the teeth
become yellow or…, because of the report narrated by Tameem ibn al-‘Abbaas
who said: They came to the Prophet (blessings and peace of Allah be upon
him) and he said: “Why do I see you coming to me with yellow teeth? Use the
siwaak.” Narrated by Ahmad. End quote.
Sharh al-‘Umdah, 1/217-218
Ibn al-Atheer (may Allah have mercy on him) said in
al-Nihaayah (4/153):
Yellowness of the teeth refers to the yellow colour of the
teeth and dirt that gets onto them. This hadeeth encourages use of the
siwaak. End quote.
See: Nawaadir al-Usool, 1/186; al-Faa’iq fi Ghareeb
al-Hadeeth, 3/220
This hadeeth was classed as da‘eef (weak) in Silsilah
al-Ahaadeeth al-Da‘eefah (1748), but there are corroborating reports in
the hadeeths which indicate that it is prescribed to use the siwaak in order
to clean the mouth, such as the hadeeth of ‘Aa’ishah quoted above.
Al-Nawawi (may Allah have mercy on him) said:
The hadeeth of Tameem ibn al-‘Abbaas is da‘eef, but there is
no need for it as we have the evidence in the hadeeth, “The siwaak is
purifying to the mouth.”
End quote. Al-Majmoo‘, 1/325.
Then al-Nawawi (1/328) mentioned that one of the cases in
which it is confirmed that it is mustahabb to use the siwaak is if the teeth
look yellow.
Based on this, there is nothing wrong with going to the
dentist to have the teeth whitened and to remove the yellowish colour from
them.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/143647/is-it-permissible-to-have-the-teeth-whitened-by-a-dentist | 188 | 143,647 |
520 | Ruling on women parting their hair and wearing it in a bun | Question
What is the ruling on styling the hair for wedding parties, i.e., wearing the hair up? And what is the ruling on that for the bride? Because usually brides style their hair for the wedding night?. | Praise be to Allah.There is nothing wrong with a woman styling her hair and adorning it for the wedding night, rather that is something that is good and desirable. And there is nothing wrong with helping her to do that, on condition that this does not involve imitating the kaafir women or immoral women. What is meant by imitating them is styling the hair in manners that are known to be unique to the kaafir woman, or is known to be a style of a certain kaafir or immoral woman. That is because the Prophet (peace and blessings of Allaah 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 al-Jaami’ al-Sagheer. We have already mentioned the definition of the kind of imitation that is forbidden in the answer to question no. 32533.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about adopting hairstyles from fashion models – is that included in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Whoever imitates a people is one of them”? He replied: “The same applies to hair: it is not permissible for a woman to style her hair in the manner of kaafir and immoral women, because whoever imitates a people is one of them.
I would like to take this opportunity to advise the Muslim woman and those who are in charge of them to avoid these (fashion) magazines and these styles which encourage imitation of the ways of the kuffaar and liking the indecent clothes that they wear, that have nothing whatsoever to do with the modesty of Islam, and these fashions regarding hair styles. The Muslims should be distinct from others as dictated by Islamic sharee’ah and the Islamic attitude, so that the Muslim ummah may regain its pride and honour.
From Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, p. 12, question no. 188
With regard to wearing the hair up, or making it into a bun on top of the head, or parting it at the side, some scholars disallow this, lest it be an imitation of the kaafir women. Some of them included the bun in the condemnation narrated from the Prophet (peace and blessings of Allaah be upon him): “There are two types of the people of Hell whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although it fragrance may be detected from such and such a distance.” Narrated by Muslim, 2128.
If we look at the parting of the hair on one side, for example, this may have been a fashion that was unique to kaafir and immoral women at one time, then it stopped being unique to them and spread to the Muslim women, and no one would think that the one who does it is a kaafir or an immoral woman. In that case the ruling on imitating the kuffaar no longer applies, so it is not haraam.
Al-Haafiz said in al-Fath (1/307), when discussing the mayaasir al-arjawaan, which is a kind of small cushion which a horse-rider places beneath him, which was something that the Persians used to do: If we say that this is forbidden because it is an imitation of the Persians, then the prohibition is for a religious reason, but that was one of their unique features at that time, when they were kaafirs, but because it is no longer one of their unique features, the reason for disallowing it no longer applies, so it is no longer makrooh. And Allaah knows best.
He also said, refuting those who regarded wearing the taylasaan (pallium, a large rectangular cloak as worn by the ancient Greeks) as a kind of imitation of the kuffaar, because it is the clothing of the Jews as mentioned in the hadeeth about the Dajjaal: It is appropriate to quote the hadeeth about the Jews at the time when the taylasaan is one of their unique features, but this does not apply at the present time, so now it is included among that which is permissible.
Fath al-Baari, 10/274.
We have also quoted other material form him which supports this view, in the answer given above. And Allaah knows best.
This is the fatwa of the scholars with regard to women wearing the hair in a bun and parting the hair on the side.
It says in Fataawa al-Lajnah al-Daa’imah (17/126):
What is the ruling on a woman parting the hair on the side, and making only one braid, and making it into a bun, with the intention of making herself beautiful for her husband or to look good because it suits her?
With regard to parting the hair on the side, this involves imitating the kaafir women, and it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said it is haraam to imitate the kuffaar.
With regard to gathering the hair into and letting it hang down the back, either braided or not braided, there is nothing wrong with that so long as it is covered (hijab). But making it into a bun (on top of the head) is not permitted, because that is an imitation of kaafir women and it is haraam to imitate them. The Prophet (peace and blessings of Allaah be upon him) warned against that when he said: “There are two types of the people of Hell whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although it fragrance may be detected from such and such a distance.” Narrated by Ahmad and Muslim.
Shaykh Fawzaan was asked: What is the ruling on parting the hair on the side and not in the middle? He replied: It is not permissible for a woman to part her hair on the side. Shaykh Muhammad Ibraaheem (may Allaah have mercy on him) said: “With regard to what some Muslim women do nowadays, parting the hair on the side and gathering it on top of the head, or doing the parting like European women, this is not permissible, because it involves imitating the kaafir women. From Majmoo’ Fataawa al-Shaykh Muhammad ibn Ibraaheem, 1/47.
Al-Muntaqa, 3/321
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on a woman gathering her hair on top of her head?
If the hair is gathered on top of the head, this is regarded by the scholars as being included in the prohibition or warning that was narrated from the Prophet (peace and blessings of Allaah be upon him) in his hadeeth: “There are two types of the people of Hell whom I have not yet seen: … and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side.” So if the hair is on top of the head, it is not allowed. But if it is at the nape of the neck, for example, then there is nothing wrong with it, unless the woman is going out to the marketplace, in which case this is a kind of tabarruj because it can be noticed through the abayah, so this comes under the heading of tabarruj and is a means of fitnah, so it is not allowed.
From Fataawa al-Mar’ah, Jam’ al-Musnad, p. 218. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/45674/ruling-on-women-parting-their-hair-and-wearing-it-in-a-bun | 188 | 45,674 |
521 | Are Fake Eyelashes Haram? | Question
Is it permissible for a woman to use false eyelashes? | Praise be to Allah.Wearing fake eyelashes in Islam
It is haram for a woman to wear false eyelashes because they come under the heading of hair extensions, for which the Messenger of Allah (peace and blessings of Allah be upon him) cursed those who do that.
Al-Bukhari and Muslim (2122) narrated that Asma bint Abi Bakr said: A woman came to the Prophet (peace and blessings of Allah be upon him) and said: “O Messenger of Allah, I have a daughter who is newly married, and she had the measles and her hair fell out. Can I give her hair extensions?” He said: “Allah has cursed the one who fixes hair extensions and the one who has that done.”
Al-Bukhari (5205) and Muslim (2123) narrated from ‘Aishah that a girl from among the Ansar got married and she became sick and her hair fell out. They wanted to give her hair extensions, so they asked the Messenger of Allah (peace and blessings of Allah be upon him) about that, and he cursed the one who fixes hair extensions and the one who has that done.
Al-Nawawi said:
“The one who fixes hair extensions is the one who joins the other hair to the woman’s hair. The one who has that done is the woman who asks someone else to do that for her. These ahadith clearly state that it is haram to fix hair extensions, and the one who fixes hair extensions and the one who has that done are both cursed in general terms. This is the more correct meaning.”
False eyelashes come under the same heading, because the real eyelashes are extended with the false ones.
Side effects of fake eyelashes
Moreover some doctors have mentioned that false eyelashes lead to chronic allergies in the skin and eyes, and to infection in the eyelids, and may cause the eyelashes to fall out. So using them is harmful, and the Lawgiver forbids that as the Prophet (peace and blessings of Allah be upon him) said: “There should be neither harming nor reciprocating harm.” (Zinat al-Marah bayna al-Tibb wa’l-Shar’, p. 33)
The Muslim woman should note that paying too much attention to such matters may be a kind of over-indulgence in leisure and luxury, and a waste of time and money which she could have used for something more beneficial to the Muslims, especially nowadays when people have no drive to do good and women have been distracted from their basic role which is to raise the next generation, and instead they are paying too much attention to these matters.
For more, please see these answers: 21724 , 144957 , 333987 , and 305396
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/39301/are-fake-eyelashes-haram | 188 | 39,301 |
522 | Is It Haram to Dye Your Hair Red? | Question
Is it permissible for a man to dye his hair red or yellow? What are the colours that are not allowed? With regard to young men whose hair has not turned grey, is it permissible for them to do this for the purpose of adornment only? What if a young man has the intention of following the example of the Prophet (peace and blessings of Allah be upon him) in dyeing his hair even though there is no grey hair? Will he be rewarded for that? | Praise be to Allah.Is it haram to dye your hair?
It is permissible to dye hair any colour apart from black, and there is no differentiation in this regard between old men and young men. There is nothing wrong with dyeing the hair before grey hairs appear. It says in Fatawa al-Lajnah al-Daimah (5/168):
“Question: I saw some people using something to change the colour of their hair, making it black or red, and I saw them using something else to make curly hair straight. Is it permissible to do any of these things? Is the ruling the same for young men and old men?
Answer: Praise be to Allah and blessings and peace be upon His Messenger and his family and Companions. There is nothing wrong with changing the hair colour to anything except black, or using something to straighten curly hair, and the ruling is the same for old men and young men, so long as harmful substances are avoided and the material used is pure and permissible. But changing the hair to pure black is not permitted, for men or for women, because the Prophet (peace and blessings of Allah be upon him) said: “Change this grey hair, but avoid black.”
And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and Companions.” (The hadith quoted was narrated by Muslim, 2102)
Another thing which indicates that it is not allowed to dye the hair black is the hadith narrated by Abu Dawud (4212) from Ibn 'Abbas who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “There will be people at the end of time who will dye their hair black like the crops of birds; they will never smell the fragrance of Paradise.” This hadith was classed as sahih by al-Albani in Sahih Abi Dawud.
Is it haram to dye your hair red or yellow?
The fact that it is permissible to dye the hair red and yellow was narrated by Abu Dawud (4211) from Ibn 'Abbas who said: A man who had dyed his hair with henna passed by the Prophet (peace and blessings of Allah be upon him) and he said: “How handsome this is.” Then another who had dyed his hair with henna and katam passed by and he said, “This is more handsome.” Then another who had dyed his hair yellow passed by and he said: “This one is more handsome than all the others.” The comments in this hadith had to do with changing grey hairs to another colour, not to dyeing the hair in all cases even if it is not grey.
Al-Albani said concerning this hadith in Mishkat al-Masabih: it is jayyid (good).
General principle regarding adornment and beautification in Islam
We should also note the general principle with regard to matters of adornment and beautification, which is that it is not allowed to do anything that involves forbidden kinds of imitation, such as imitation of the disbelievers or of immoral people, which is haram 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 sahih by al-Albani.
Hence before ruling that a particular kind of dye that is asked about is permissible, we must make sure that it is not an imitation of the disbelievers or immoral people, or one of the singers or actors whom young people regard as examples to be followed.
It is also not allowed to dye the hair in a manner that is regarded as effeminate or an imitation of women, because the Prophet (peace and blessings of Allah be upon him) forbade such imitation and cursed those who do it. (Al-Bukhari, 5435)
Did Prophet Muhammad dye his hair?
With regard to the Prophet (peace and blessings of Allah be upon him) dyeing his hair, there is some difference of opinion as to whether he dyed his hair or not. Ibn al-Qayyim (may Allah have mercy on him) said: The Companions differed as to whether he dyed his hair. Anas said: He did not dye his hair. Abu Hurayrah said: he did dye his hair. Hammad ibn Salamah narrated from Humayd that Anas said: I saw the hair of the Messenger of Allah (peace and blessings of Allah be upon him) dyed. Hammad said: And ‘Abd-Allah ibn Muhammad ibn ‘Aqil told me: I saw a few hairs of the Messenger of Allah (peace and blessings of Allah be upon him) in the possession of Anas ibn Malik that were dyed.
A group (of scholars) said that the Messenger of Allah (peace and blessings of Allah be upon him) used to use a great deal of perfume, and his hair had become red from that, so people thought that he had dyed it but he had not. Abu Rithmah said: I came to the Messenger of Allah (peace and blessings of Allah be upon him) with a son of mine, and he said: “Is this your son?” I said, “Yes, I bear witness to that.” He said: “He is not responsible for your sins and you are not responsible for his sins.” He said: And I saw grey hair that had been dyed red. Al-Tirmidhi said: This is the best and clearest report that has been narrated concerning this, because the sahih reports state that the Prophet did not turn grey. Hammad ibn Salamah narrated from Sammak ibn Harb that it was said to Jabir ibn Samurah: “Was there any grey hair on the head of the Prophet?” He said: “There was no grey hair on his head except a few hairs at the parting, and when he put on perfume, its colour covered them.” (From Zad al-Ma’ad, 1/169)
Can you dye your hair when there is no grey hair?
With regard to thinking of following the example of the Prophet (peace and blessings of Allah be upon him) in dyeing the hair when there is no grey hair , I know that there is a strong difference of opinion as to whether the Prophet (peace and blessings of Allah be upon him) did in fact dye his hair or not.
Moreover, dyeing the hair as enjoined in the Sunnah is not something that is done for its own sake, rather it is done to change grey hair, and to be different from the Jews and Christians, because the Prophet (peace and blessings of Allah be upon him) said: “Change grey hairs and do not be like the Jews.” Narrated by al-Nasai, 4986; al-Tirmidhi, 1674.
It was narrated by Muslim (3924) that when the Prophet (peace and blessings of Allah be upon him) saw grey hair on the head of Abu Bakr’s father, he said: “Change this with something.” According to al-Bukhari (5448) he said: “The Jews do not dye their hair, so be different from them.”
Based on this, dyeing the hair when there is no grey hair is not Sunnah and is not regarded as following the Prophet’s (peace and blessings of Allah be upon him) example, because there is no reason to do that, and it does not serve the same shar’i interests as are achieved by dyeing grey hair.
The most that we can say is that it is permissible so long as it does not involve imitating the kuffar or cause any harm to one's health, in which case it is haram. And Allah knows best.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/45191/is-it-haram-to-dye-your-hair-red | 188 | 45,191 |
523 | Ruling on wearing a wig for a woman who is bald; can she wipe over it when doing wudu? | Question
I suffer from hair loss, and have bald patches on parts of my head. This has made me depressed. Sometimes I see young girls with beautiful hair and they feel sorry for me. I have tried to get hair transplant surgery, but the doctors told me that it will never work with me, because the skin of my scalp is not suitable. Even though I cover my head when I go out and I wear hijab, when I am at home or in family gatherings or parties where men and women are segregated and I do not need to wear hijab, I feel very upset because I cannot take it off. Is it permissible for me to wear a wig?
If the answer is yes, does it have any effect on Wudu?. | Praise be to Allah.Firstly:
In the answer to question no. 1171, we stated that it is haram to use wigs in principle, even if it is for a woman to adorn herself for her husband, and that it comes under the heading of hair extensions, which are haram.
In the answers to questions no. 101430 and 113548 , we stated that it is permissible to wear a wig in order to cover a defect in the case of a woman who is bald, and that this is the view of Shaykh al-‘Uthaymeen (may Allah have mercy on him), unlike other contemporary scholars who regard that as coming under the same heading as hair extensions which are haram. The words of Shaykh al-‘Uthaymeen may be found in the questions referred to.
Secondly:
With regard to wiping over the wig when doing Wudu, it is better and more on the safe side to remove it when doing Wudu and to wipe the head directly. This is more on the safe side, even though wiping over it is permissible. The Prophet (sa) wiped over his hair when it was held together with a sticky substance (mulabbad), and he wiped over his turban.
But in the case of ghusl, it must be removed so that the water can reach all of the skin.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
The scholars differed with regard to whether it is permissible for a woman to wipe over her head cover.
Some of them said that it is not acceptable because Allah enjoined wiping the head when He said (interpretation of the meaning): “rub (by passing wet hands over) your heads” [al-Maa’idah 5:6]; and if she wipes over her head cover, she has not wiped over her head, rather she has wiped over a barrier, namely the head cover, so it is not permissible.
Others said that it is permissible, and they drew an analogy between the head cover and the man’s turban: the head cover for women is like the turban for men, and difficulty is present in both cases.
Whatever the case, if there is any difficulty because of cold weather, or in taking it off and wrapping it again, then there is nothing wrong with wiping over it in that case, although it is better not to wipe over it, and there is no saheeh hadeeth in this regard.
If the hair is stuck together with henna or dye or honey and the like, it is permissible to wipe over it, because it is proven that the Prophet (blessings and peace of Allah be upon him) used to stick his hair together with something when he entered ihram, and whatever is applied to the hair in this fashion is regarded as being part of the head.
This indicates that there is some element of leniency with regard to purifying the head.
Based on this, if a woman has stuck her hair together with henna, it is permissible for her to wipe over it, and there is no need for her to undo her hair and scrape away this henna.
It may be said that there is a precedent, namely the ring; the Messenger (blessings and peace of Allah be upon him) used to wear a ring, but despite that he did not make the water go between the ring and the skin. Such matters may be overlooked in sharee‘ah, especially since the basic principle concerning the head is that it does not have to be purified by washing; rather it is purified by wiping. Hence its purification is reduced to wiping.
The turban, khuff (leather slipper) and head cover may only be wiped in the case of minor impurity, not major impurity. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal who said: The Messenger of Allah (blessings and peace of Allah be upon him) instructed us when we were travelling not to take off our khufoof (leather slippers) for three days and nights, except in the case of janaabah, but not in the case of defecation, urination or sleep.
The words “except in the case of janaabah” refer to major impurity.
The words “but not in the case of defecation, urination or sleep” refer to minor impurity. If a person becomes junub during the period when wiping over the khufoof is permitted, then he should not wipe over them; rather he has to do ghusl, because in the case of major impurity, there is nothing that can be wiped over at all, except a plaster cast. End quote.
Al-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 1/239-242.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/141074/ruling-on-wearing-a-wig-for-a-woman-who-is-bald-can-she-wipe-over-it-when-doing-wudu | 188 | 141,074 |
524 | Using creams and natural materials as a face mask | Question
I have read in your website that facial masks are not permissble for women because it is a type of cosmetic surgery which attempts to increase beauty and change the creation. I wanted to ask about facial masks which are just like cream and are put on the face for one hour to make the skin more clean and fresh. By doing that it may increase the beauty. Is that permissible? Sometimes a womans skin may collect dirt and start to damage with age because of stress and work. is it permissble to clean her skin from those impurities to please her husband by using the very basic facial mask I am talking about. Please note this facial mask is like a cream which anyone can use at the comfort of their own home to clean dirt and make skin look more fresh. | Praise be to Allah.
It is permissible for a woman to use creams or natural
materials as a face mask in order to cleanse and beautify the skin, so
long as there is no extravagance involved. This is what we stated in the
answer to question no. 108638,
in which we said: There is nothing wrong with using honey on the face to
remove freckles, soften the skin and so on, so long as there is no
extravagance involved..
Similarly, in the answer to question no.
84903, it says: There is
nothing wrong with using fruits and vegetables to treat some skin problems,
so long as that does not involve extravagance.
We have not given any answer previously which states that
these face masks are haraam, unless what you mean is facial peeling for no
necessary reason, as in the answer to question no.
34215.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=6 | https://islamqa.info/en/answers/145307/using-creams-and-natural-materials-as-a-face-mask | 188 | 145,307 |
525 | Can We Apply Henna During Periods? | Question
Is it permissible for women to put henna on their hands/nails during menstrual period? My wife has heard that women should not do this, can you please advise? | Praise be to Allah.It is permissible for a woman to put henna on her hands and nails during her menstrual period and at other times. Indeed, a number of the jurists regarded it as recommended for a woman to dye her hands with henna at the time of her menses, because then she does not need to remove the paste for the purpose of doing Wudu.
It was narrated from `Alqamah that he used to tell his womenfolk to put on henna during their menstrual period.
And it was narrated that `Ata’ (may Allah have mercy on him) said: “It is recommended for a woman to dye her hands with henna when she is menstruating.” (See: Musannaf Ibn `Ali Shaybah, 1/144)
It says in Mawahib Al-Jalil, 1/200 (a Maliki book): Malik was asked about a woman who is menstruating or Junub using henna on her hands. He said: Yes, that is the time that women used to single out for that purpose, so that the dye would not need to be removed in order to do Wudu for prayers. End quote.
In Al-Mawsu`ah Al-Fiqhiyyah (2/283) it says:
“The majority of jurists are of the view that it is permissible for a menstruating women to use henna, because it was narrated that a woman asked `Aishah (may Allah be pleased with her) about that, saying: Can a menstruating woman dye (her hands) with henna? She said: We were with the Prophet (blessings and peace of Allah be upon him) and we used to dye our hands, and he did not tell us not to do that. And because it is narrated that the womenfolk of Ibn `Umar (may Allah be pleased with him) used to dye their hands with henna when they were menstruating. Ibn Rushd (may Allah have mercy on him) said: There is no difference of opinion that it is permissible for women who are menstruating or in a state of major impurity to dye their hands with henna, because the colour on the hands that results from it does not impede the removal of the state of major impurity and menses by means of Ghusl when she does Ghusl. And there is no basis for the view that it is disliked.”
The Hadith of `Aishah (may Allah be pleased with her) mentioned above was narrated by Ibn Majah (656) and classed as authentic by Al-Busayri in Az-Zawa`id and by Al-Albani in Sahih Ibn Majah.
To sum up, there is nothing wrong with applying henna during one’s menses, and what your husband heard is not correct. There is no basis for regarding that as disliked, let alone prohibited.
For more details, please see the following answers: 150424 , 70438 , 2564 , and 7852 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/143205/can-we-apply-henna-during-periods | 188 | 143,205 |
526 | Ban on women wearing perfume outside the house | Question
I read one of the answers which says that it is not permissible for women to wear perfume when going out, because men may smell the perfume and be tempted by it. Doesn't the same ruling apply to men also, because women may be tempted by the perfume that men wear?
My second question is: Is it permissible to pray wearing perfume?. | Praise be to Allah.Firstly:
It is proven that the Prophet (blessings and peace of Allah be upon him) said: “Any woman who puts on perfume and passes by people so that they can smell her fragrance is a zaaniyah.”
Narrated by Imam Ahmad (19212) and al-Nasaa’i (5126); classed as hasan by al-Albaani in Saheeh al-Jaami‘.
With regard to men, they are not forbidden to do that; rather it is mustahabb for men to use perfume on all occasions, and it is particularly mustahabb on Fridays and Eid, when people gather in mosques and prayer-places and so on. The Prophet (blessings and peace of Allah be upon him) loved perfume and used it. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Women and perfume have been made dear to me and my delight is in prayer.” Narrated by Ahmad (11885), al-Nasaa’i (3940); classed as saheeh by al-Albaani.
The difference between women and men is that the basic principle with regard to woman is that she should stay in her house and use her adornment there, so that no temptation will be caused by her and she will not encounter any negative consequences. In the case of men, the man goes out of his house and works, and travels about, and mixes with people in gatherings, marketplaces and so on.
Moreover the temptation of men by women is greater than the temptation of women by men; if a man is attracted by a woman he can pursue her and try to tempt her; but a woman is usually pursued and is not the pursuer. If it so happens that she is attracted to a man, she would not pursue him, because the shyness and chastity that are part of her inherent nature usually prevent her from pursuing him. Moreover, if she stays in her house and does not go out often and mix with man, that prevents this fitnah or prevents her acting upon it.
For more information please see the answer to question no. 102329 and 7850
Secondly:
With regard to praying with perfume on, if she does that in her house there is nothing wrong with her doing that.
But if she is outside her house, it is not permissible for her to put on perfume, whether she is going to the mosque or anywhere else; rather it is narrated that women are specifically forbidden to use perfume when going to the mosque.
It was narrated that Zaynab, the wife of ‘Abd-Allah ibn Mas‘ood (may Allah be pleased with her and her husband) said: The Messenger of Allah (blessings and peace of Allah be upon him) said to us: “If one of you (women) wants to go to the mosque, let her not put on perfume.”
Narrated by Muslim (443).
What the Muslim woman should do, if she wants to go to the mosque, is to go out wearing her hijab, not wearing adornment or anything like perfume or anything else that may attract attention or cause fitnah.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Do not prevent the female servants of Allah from going to the mosques of Allah, but let them go out looking scruffy.”
Narrated by Ahmad (9362) and Abu Dawood (565).
Ibn Daqeeq al-Eid (may Allah have mercy on him) said:
Also included with perfume is whatever comes under the same heading; perfume is only forbidden because it may provoke men’s desires, and it may also provoke a woman's desire too [i.e., if she uses perfume, her desire may be stirred up]. Whatever could cause a similar effect is also forbidden. It is narrated in a saheeh report that the Prophet (blessings and peace of Allah be upon him) said: “Any woman who scents herself with bukhoor (incense) should not attend ‘Isha’ prayer with us.” To that may be added beautiful clothes and wearing jewellery that can be seen. Some of them interpreted the words of ‘Aa’ishah (may Allah be pleased with her) in al-Saheeh - “If the Messenger of Allah (blessings and peace of Allah be upon him) could see what women have introduced after he died, he would have forbidden them to go to the mosques, as the women of the Children of Israel were forbidden” -- as referring to this, i.e., the introduction of beautiful clothing, perfume and adornment. End quote.
Ihkaam al-Ahkaam Sharh ‘Umdat al-Ahkaam, 1/196. See also: ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood.
For more information, the answer to question no. 21970.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/138975/ban-on-women-wearing-perfume-outside-the-house | 188 | 138,975 |
527 | Women removing hair from the face | Question
I know it is forbidden for a woman to remove hair from her eyebrows, but what about the rest of the face? Is it permissable for a woman to remove hair from the upperlip or other parts of the face? If the woman is especially hairy?. | Praise be to Allah.Firstly:
It says in Fatawa al-Lajnah al-Daa’imah (17/133): “It is not permissible to remove the hair of the eyebrows because this is the namas (plucking) for which the Messenger of Allah (peace and blessings of Allah be upon him) cursed those who do it, and it is a kind of changing the creation of Allah, which is the action of the Shaytaan. If a woman’s husband tells her to do it, she should not obey him, because it is a sin, and there is no obedience to any created being if it involves disobedience towards the Creator. Rather obedience should only be with regard to things that are good and proper, as the Prophet (peace and blessings of Allah be upon him) said.”
Secondly:
It is permissible to remove any hair from the face apart from the hair of the eyebrows.
It says in Fatawa al-Lajnah al-Daa’imah (17/130): “The evidence that it is permissible for a woman to remove hair from her body is the basic principle which states that it required for her to adorn herself for her husband. There is no evidence to suggest that this is not allowed, apart from the prohibition on al-namas (plucking), which means removing hair from the eyebrows.”
And it also says (5/197): “What is the Islamic ruling on removing hair that grows between the eyebrows? The Committee replied: It is permissible to pluck it, because it is not part of the eyebrows.”
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/20108/women-removing-hair-from-the-face | 188 | 20,108 |
528 | Eyebrow Rings: Allowed for Muslim Women? | Question
Is it permissible for a woman to put a ring in her eyebrow? | Praise be to Allah.Conditions of Women’s adornment in Islam
A Muslim woman may adorn herself with permissible things, whether that is gold or silver, or other types of jewels.
A Muslim woman may adorn herself with them however she wants, but there are conditions for that, which include the following:
1. It should not be an imitation of unbelieving or immoral women.
2. It should not be done to look weird or stand out; rather it should be done in accordance with the custom of women in her country.
3. It should not cause any harm.
4. It should not contain any image of animate beings.
Ibn Qudamah (may Allah have mercy on him) said:
“It is permissible for women to adorn themselves with gold, silver and jewels according to their custom, such as bracelets, anklets , earrings and rings, and what they wear on their faces, necks, arms, ears and elsewhere. As for that which is not customary for them, such as some types of belts and the like, which is specifically for men, that is haram, as is also the case if a man were to adopt women's adornment.” (Al-Mughni, 2/325)
Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him) said:
“Islam, in its wisdom, permits women to adorn themselves in customary manners.” (Fatawa Muhammad ibn Ibrahim, 4/73)
Ear and nose piercing in Islam
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked about the ruling on piercing a girl’s ears for the purpose of adornment.
He replied:
“The correct view is that there is nothing wrong with piercing the ears , because this is one of the means of permissible adornment. It is proven that the women of the Sahabah had earrings that they wore in their ears, and this pain is mild; if it is done when the child is small it heals quickly.
With regard to piercing the nose , I do not remember any of the scholars saying anything about it, but it is a kind of mutilation and deforming the features as far as we can see, but there may be others who do not agree with that. If women in a country regard putting jewellery in the nose as a kind of adornment and beautification, there is nothing wrong with piercing the nose in order to put jewellery in it.” (Majmu‘ Fatawa wa Rasail Ibn ‘Uthaymin, 11/92)
Wearing eyebrow rings by Muslim women
The same may be said about putting a ring in the eyebrow. If that is the custom of Muslim women in your country and it does not cause any harm, then there is nothing wrong with it.
It should be noted that women are forbidden to show their adornment in front of non-mahram men . If she puts this ring (in her eyebrow) she should only show it in front of other women, her husband and her mahrams.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/139178/eyebrow-rings-allowed-for-muslim-women | 188 | 139,178 |
529 | Dyeing the hair black if there is no intention to cheat or deceive | Question
Is it permissible to dye the hair black if it was originally black? My hair is black but then its colour changed to red, and now I want to dye it black. | Praise be to Allah.It was narrated from the Prophet (peace and blessings of Allah be upon him) that dying the hair black is not allowed. That is mentioned in the hadith of Jaabir ibn ‘Abd-Allah (may Allah be pleased with him) that Abu Quhaafah, the father of Abu Bakr al-Siddeeq, was brought to the Prophet (peace and blessings of Allah be upon him) to give his oath of allegiance, and his hair was completely white. The Prophet (peace and blessings of Allah be upon him) said: “Change this, but avoid black.” Narrated by Muslim.
Dyeing the hair black is not allowed, whether the hair was red or white. The scholars have stated that the reason why it is not allowed to dye the hair black is because of the deception involved, as it makes a person appear to be something he is not, especially since a person’s age may be known from the colour of his hair, whether it is black or white or a mixture of the two. So dyeing the hair black makes him look young when he may be middle aged or an old man.
Based on this reason, if there are no white hairs and there is no intention to deceive, as in the case asked about here – where the questioner’s hair was black then its colour changed to red – is it permissible to dye the hair black?
It better to be on the safe side and avoid that, because of the wording of the hadith and in accordance with it, especially since the reason mentioned – namely cheating and deception – is an implicit reason which some of the scholars stated was what was meant here, but it was not stated expressly by the Prophet (peace and blessings of Allah be upon him).
It should be noted that the Muslim woman understands the importance of time, and recognizes that this world is a preparation for the Hereafter. So she should not spend much of her time or most of her time on matters of her body, clothing and adornments at the expense of her worship, educating her children, calling others to her religion and treating others with kindness. That does not mean that she should not adorn herself, rather she should adorn herself with that which Allah has permitted, within reasonable limits as regards how she does it and how much time she spends on that.
Moreover she should not pay attention to every new thing that comes along, adopting and following every new fashion that she sees. That may lead her to imitate kaafir women and immoral women, let alone wasting time and money that she could put to better use which would be more beneficial to herself and to her ummah.
And Allah is the One Whom we ask to guide us to do and say that which is right and true. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/47652/dyeing-the-hair-black-if-there-is-no-intention-to-cheat-or-deceive | 188 | 47,652 |
530 | Using makeup in front of mahrams | Question
I wear proper hijab , so can i use makeup as no nonmehrum will b able to see me? | Praise be to Allah.
There is nothing wrong with a woman using make-up to adorn herself for her husband, or if she is not married, so long as she is wearing full hijaab (i.e., niqaab). | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/22411/using-makeup-in-front-of-mahrams | 188 | 22,411 |
531 | Are Tattoos Haram in Islam? | Question
Are tattoos haram in Islam? If not, which symbols are haram? I know hurting the body on purpose is haram, but if tattooing doesn’t hurt the body, is it still haram? Can you please clear all that for me? | Praise be to Allah.Are tattoos haram?
Tattooing , in which the skin is pierced with a needle and a blue or other coloured dye is injected, is haraam in all forms, whether it causes pain or not. This is because it involves changing the creation of Allah, and because the Prophet (peace and blessings of Allah be upon him) cursed the one who does tattoos and the one for whom that is done.
‘Abd-Allaah ibn Mas’ood (may Allah be pleased with him) said: “May Allah curse the women who do tattoos and those for whom tattoos are done, those who pluck their eyebrows and those who file their teeth for the purpose of beautification and alter the creation of Allah.” (Al-Bukhari, al-Libas, 5587; Muslim, al-Libas, 5538)
Why are tattoos haram?
With regard to all these matters, the ahaadeeth testify that the one who does them is cursed and that they are major sins. There is some difference of scholarly opinion as to the reason why tattoos are forbidden. It was said that it is because they are a form of deception, and it was said that it is because it is a way of changing the creation of Allah, as Ibn Mas’ood said – which is more correct and also includes the first meaning.
It was also suggested that what is forbidden is only that which is permanent, because that is changing the creation of Allah; as for that which is not permanent, such as kohl , which is used for adornment by women, that is permitted by the scholars. (Tafseer al-Qurtubi, 5/393)
So if what is referred to in the question is that which is not permanent, then it is not a tattoo as such and does not change the creation of Allah.
For more about the issues related to tattoos, Please see these answers: 8904 , 99629 , and 9222 . | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/20283/are-tattoos-haram-in-islam | 188 | 20,283 |
532 | Do perfumed soaps that leave their fragrance on the body after using them come under the same ruling as perfume? | Question
Many soaps/shampoos are scented or have perfume listed as an ingredient. they smell basically. is this regarded as wearing perfume that is forbidden to women, since even after washing, the smell stil lingers.
also what if u go into a room that has been sprayed with air freshner or someone applies perfume and u can smell it. could it stick to ur clothes?
is shea butter regarded as a fragrance. can u define perfume, e.g mint, lavendar, vanilla, etc are these regarded as scents. | Praise be to Allah.It was
narrated by Imam Ahmad (40/229), and by al-Tirmidhi (2786) who classed it as
saheeh, that Abu Moosa al-Ash’ari (may Allah be pleased with him) said: The
Messenger of Allah (blessings and peace of Allah be upon him) said: “Any
woman who puts on perfume then passes by the people so that they can smell
its fragrance is a zaaniyah.” Classed as hasan by al-Albaani.
Al-Haafiz
Ibn Hajar (may Allah have mercy on him) said:
Women are
enjoined to cover themselves when they go out of their houses, and the
perfume which has a fragrance is not allowed because it increases the
fitnah. End quote.
It was
narrated by Abu Dawood (2174), and by al-Tirmidhi (2787) who classed it as
hasan, that Abu Hurayrah (may Allah be pleased with him) said: The Messenger
of Allah (blessings and peace of Allah be upon him) said: “Perfume for men
is that which has a strong fragrance and scant colour, and perfume for women
is that which has a strong colour and scant fragrance.” Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
Sa’eed ibn
Abi ‘Uroobah, the narrator of the hadeeth, said: I think that with regard to
the words “perfume for women” this refers to when she wants to go out, but
if she is with her husband, she may apply whatever perfume she wants. End
quote.
Sunan Abi
Dawood (4/84); Sharh al-Sunnah by
al-Baghawi, 12/81. See: al-Mawsoo’ah al-Fiqhiyyah, 12/174
To sum up:
if a woman wants to go out of her house, she must avoid wearing perfume that
has a strong fragrance, if she is going to pass by groups of men or is in a
place where she will mix with them. This ruling does not apply only to one
kind of perfume and not another; rather what counts here is whether the
fragrance can be smelt by any man.
Whatever
comes under the same heading as using fragrance, such as using soap or
shampoo that has a strong and lasting smell that remains after using it,
comes under the same ruling. It is not permissible for her to use any of
those things if she is going out of her house or mixing with men.
Shaykh Ibn
‘Uthaymeen (may Allah have mercy on him) said:
There are
things that are perfumed which in and of themselves are not perfume, but
they are perfumed, so they come under the same ruling as that which is
perfume in and of itself, such as some soaps that have a clear fragrance and
not just a scent; rather it is perfume, such that if a person were to wash
with it, its fragrance would be clear on his hand. This comes under the same
ruling as perfume. As for a mere scent which if a person washes with it, it
does not leave a smell, there is nothing wrong with this -- meaning for the
muhrim (pilgrim in ihram). End quote.
Sharh
al-Kaafi, 1/112
And Allah knows best.
For more information please see the answer to question number
102329. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/136279/do-perfumed-soaps-that-leave-their-fragrance-on-the-body-after-using-them-come-under-the-same-ruling-as-perfume | 188 | 136,279 |
533 | Using Creams to Make the Lips Swell Up | Question
There are available in the marketplace some creams and lotions which are put on the lips with the aim of increasing their size as a kind of adornment on special occasions. These lotions have a temporary effect, i.e., they make the lips larger for a period of one or two hours, after which they return to their normal state. Is it permissible to use this lotion? Is it regarded as changing the creation of Allah or can it be compared to the coloured contact lenses that are used for adornment? | Praise be to Allah.Can Muslim women adorn themselves?
Allah has permitted women to adorn themselves for their husbands, and He has permitted them to adorn themselves in front of other women and mahrams , but this adornment is not permissible if it involves anything that goes against shari’ah.
So it is not permissible to apply cosmetics that will cause her physical harm, and it is not permissible for this adornment to involve changing the creation of Allah. Kohl, henna and the like do not involve changing the creation of Allah, unlike filing the teeth, plucking the eyebrows and tattoos -- these things do involve changing the creation of Allah with regard to shape and colour, hence these actions are haram and are major sins.
‘Abd-Allah ibn Mas’ud (may Allah be pleased with him) said: May Allah curse the one who does tattoos and the one who has a tattoo done, the one who plucks eyebrows and the one who has her eyebrows plucked, and those who file teeth for the purpose of beautification, changing the creation of Allah. (Narrated by al-Bukhari (5931) and Muslim (2125)
Are lip fillers haram?
One of the things that is similar to these haram actions is that which is mentioned in the question of putting creams to make the lips swell . This is unlike putting colour that is permissible and is not harmful to the lips, because that does not fix a colour permanently like tattooing ; rather it is temporary and is no different from the ruling on henna and kohl for the eyes.
Hence it seems to us that making the lips larger with these cosmetics is not permissible, because it is changing the creation of Allah. Even worse than that and more haram is having surgery to make the lips bigger.
Such things are unknown except in the case of weakness and defeatism and blind following of the kafir west. These women are not content with the way Allah has created them; rather they have started to tamper with their bodies, making things larger or smaller and seeking beauty in something other than that which Allah has created.
Some of them have become a laughing stock among people when they made their lips so big that they looked like the lips of a camel! This is how people who saw them commented on them.
Feel proud of your Religion
So the Muslim woman should feel proud of her Religion and morals and the rulings of Allah's laws, and she should keep away from imitating kafir and immoral women. Allah has permitted her to use many things as adornment and He has not forbidden her anything except that which is harmful to her body, attitude and religious commitment.
In our answer to question number 1006 we have mentioned various kinds of cosmetic surgery and we have stated that among the kinds of such surgery that are haram is surgery to enlarge or reduce the breasts. This is like the ruling on enlarging the lips, so please refer to this question.
This ruling applies if the swelling of the lips is permanent, however, if it is as mentioned in the question, that the effect is temporary and the lips return to their normal state, then there seems to be no objection as long as the means used is not harmful. In this case, enlarging the lips can be compared to cosmetics that give colour to the skin temporarily, then fade away.
Please see also the answer to question number 47694 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/89719/using-creams-to-make-the-lips-swell-up | 188 | 89,719 |
534 | How should a man’s hair be cut? | Question
I have a question does a muslim man have to cut his hair a specific way for example does all his hair have to be one lentgh? | Praise be to Allah.Shaykh Muhammad ibn Ibraaheem was asked about that and he said:
With regard to hair, the Prophet’s guidance is either to leave it all alone or to remove all of it. He did not shave part of it and leave part of it.
What some Muslims do, which is to shave part of the head and leave part, is the qaza’ (tuft) which was forbidden by the Prophet (peace and blessings of Allaah be upon him). This may take several forms:
1-Shaving some parts of the head and leaving others
2-Shaving the sides of the head and leaving the middle
3-Shaving the middle and leaving the sides
4-Shaving the front and leaving the back
5-Shaving the back and leaving the front
6-Shaving one side and leaving the other
The fact that these types are haraam is indicated by the report in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade qaza’, i.e., shaving parts of a boy’s hair and leaving other parts.” And it was narrated from him (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) saw a boy who had some of his hair shaved and some left; he forbade them from doing that and said: “Shave it all or leave it all.” And it was narrated from ‘Umar (may Allaah be pleased with him) in a marfoo’ report (i.e., attributed to the Prophet (peace and blessings of Allaah be upon him)): “Shaving the back of the head, unless it is for the purpose of cupping, is the act of the Magians.” In Sunan Abi Dawood it is narrated that Anas ibn Maalik (may Allah be pleased with him) saw a boy with his head shaved, leaving two braids or long locks, and he said, “Shave these or cut them, for this is the style of the Jews.” Al-Marwadhi said, “I asked Abu ‘Abd-Allaah (i.e., Ahmad ibn Hanbal) about shaving the back of the head, and he said, “That is what the Magians do, and whoever imitates a people is one of them.” | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/10516/how-should-a-mans-hair-be-cut | 188 | 10,516 |
535 | Haram Haircuts in Islam | Question
What is the ruling if I cut my hair all over, but I remove more from the sides because this part of the hair grows more quickly, and does not look good? Usually I cut my hair once a month; at the end of the month I have the same haircut. | Praise be to Allah.The one who cuts his hair should make it all the same length. The one who cuts his hair on the sides of his head more than the middle comes under the heading of qaza’, which is forbidden. Al-Bukhari (5921) and Muslim (2120) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) forbade qaza’. Nafi’ (one of the narrators of the hadith) said, explaining qaza’ : Shaving part of a boy’s head and leaving part.
Al-Nasai (5048) and Abu Dawud (4195) narrated from Ibn ‘Umar that the Prophet (blessings and peace of Allah be upon him) saw a boy part of whose head had been shaved and part of it left. He told them not to do that and said: “Shave all of it or leave all of it .” Al-Albani classed it as sahih in Sahih al-Nasai.
That includes cutting some of the hair short and leaving some.
It says in Fatawa al-Lajnah al-Daimah (5/175):
What is the ruling on leaving some of the hair longer than the rest?
Answer:
Abu Dawud narrated from ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) forbade qaza’ and said: “Shave all of it or leave all of it.”
It says in Sharh al-Iqna’:
“Qaza’ includes shaving some places on the sides of the head, or shaving the middle and leaving the sides, as most of the Christians do, or shaving the sides and leaving the middle, as many of the foolish do, or shaving the front and leaving the back. Ahmad was asked about shaving the back of the head and he said: This is the action of the Magians, and whoever imitates a people is one of them. Thus it is known that it is not permissible to leave some parts of the hair longer than others.” (‘Abd-Allah ibn Ghadyyan, ‘Abd al-Razzaq ‘Afifi, Ibrahim ibn Muhammad Al al-Shaykh)
Shaykh Ibn Jibrin (may Allah preserve him) was asked: It has become common among women and men to cut their hair in such a way that there is an area that is 10 or 13 cm long, then they shave the hair on the sides and back of the head completely, leaving only the hair on the top of the head.
What is the ruling on that and what is the evidence? Does this come under the heading of qaza’ or not? Why?
He replied:
“There is no doubt that this action is wrong and is blind following of others, and it comes under the heading of qaza’. It was narrated that the Prophet (blessings and peace of Allah be upon him) forbade qaza’; he saw a boy who had part of his head shaved and he said: “Shave all of it or leave all of it.” Moreover, this style is not beautification for either men or women, rather it is changing the creation of Allah and spoiling people's appearance, and it is an imitation of the West in which there is no benefit, in addition to the cost involved, as it involves a lot of effort and spending money on something that is harmful, as is well known. We advise men not to adopt this western style and we advise women to stick with that which their mothers and grandmothers did, of letting their hair grow and braiding it, as this is more beautiful. And Allah is the one whose help we seek; may Allah send blessings and peace upon Muhammad and his family and Companions.” (Fatawa al-Shaykh Ibn Jibrin)
Shaykh Muhammad al-Mukhtar al-Shanqiti (may Allah preserve him) said:
“The one who cuts the hair on the sides of his head and makes the hair thick in the middle of the head is included in this, because this is imitating immoral people . Some of the scholars (may Allah have mercy on them) referred to that. We know that some of our earlier shaykhs were very strict with regard to cutting some parts of the hair and not others, and they regarded that as coming under the heading of qaza’ and they said: Either cut all of it or shave all of it. This is the basic principle we should follow, according to the scholars. The Sunnah with regard to hair is to shave all of it or cut all of it, not to cut some of it and leave some of it, because this is an imitation of corrupt people.”(Sharh Zad al-Mustaqni’”
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/110209/haram-haircuts-in-islam | 188 | 110,209 |
536 | Some things which are said to contain pork derivatives | Question
I read in the newspaper that there are pork derivatives in cosmetics (such as lipstick), soaps, capsules containing medicine and other things. My question is, what should I do? Should I stop using rouge, creams and shampoo even though when I read the list of ingredients I cannot tell what the source of these things is?. | Praise be to Allah.Shaykh Ibn ‘Uthaymeen was asked about some leaflets which say that some soaps are made from pork fat, what do you think? He replied:
The basic principle is that everything that Allaah has created for us on this earth is halaal, because Allaah says (interpretation of the meaning):
“He it is Who created for you all that is on earth”
[al-Baqarah 2:29]
If someone claims that this is haraam because it is impure etc., then he has to provide proof. But there is no basis for believing every conjecture or everything that is said.
Liqa’ al-Baab al-Maftooh, 31/20.
For more information see question no. 26799, 13466, 26861
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/22013/some-things-which-are-said-to-contain-pork-derivatives | 188 | 22,013 |
537 | Is it true that the Shaytaan plays with a woman’s hair if she uncovers it in | Question
I have heard it from people that it is not ok for to leave hair open for girls at any time, not even when at home, not even when alone. the reason why is the devils plays with ur hair when they are not tied. how true is this? ever since i heard that, i have my hair tied up all the time, even if its wet, please help me on this. | Praise be to Allah.There is nothing wrong with a woman uncovering her hair in front of her mahrams and in front of other women, and when she is alone in her house. This is something on which the scholars are agreed and is what Muslim women have done since the time of the Prophet (blessings and peace of Allah be upon him) and up to the present.
With regard to the claim that the Shaytaan plays with a woman’s hair if she uncovers it in her house, this is a false claim for which there is no evidence and no hadeeth or report has been narrated concerning it. So it is not permissible to make this claim or approve of it, or to transmit it to people. Allah, may He be exalted, 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 Allaah)”
[al-Isra’ 17:36].
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question:
When the muezzin gives the call to prayer and a woman has her hair uncovered and is in her house, or in her family’s house, or in a neighbour’s house, where no one can see her except her mahrams or other women, is that haraam? Do the angels curse her for the duration of the adhaan?
He replied:
This is not true. A woman may uncover her hair even when the muezzin is giving the call to prayer, so long as no non-mahrams can see her. But if she wants to pray, then she has to cover all of her body except her face, although many scholars grant a concession allowing her to leave her hands and feet uncovered too. But to be on the safe side she should cover them too, except for the face; there is nothing wrong with leaving it uncovered. This applies when there are no non-mahram men around her; if there are, then she must also cover her face, because it is not permissible for her to uncover it except before her husband and mahrams. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (12/202)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/143815/is-it-true-that-the-shaytaan-plays-with-a-womans-hair-if-she-uncovers-it-in | 188 | 143,815 |
538 | Fox fur is not made pure by tanning | Question
Does a fox’s skin become pure after tanning it? Is it permissible to use it as cloth or anything else? Is it permissible to buy, sell, and trade in it?. | Praise be to Allah.The skin of the fox, like its flesh, is najis, because it is a wild animal and is included in the general prohibition because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “It is haraam to eat any wild animal that has fangs.” Narrated by Imam Muslim (may Allaah have mercy on him). And there is the hadeeth of Abu’l-Maleeh ibn Usaamah from his father (may Allaah be pleased with them both) which says that the Messenger of Allaah (blessings and peace of Allaah be upon him) forbade the skins of wild animals. Narrated by Imam Ahmad, Abu Dawood, al-Nasaa’i and al-Tirmidhi, who added: to be used for furnishing. Mu’aawiyah ibn Abi Sufyaan (may Allaah be pleased with him) narrated that he said to a group of the companions of the Prophet (blessings and peace of Allaah be upon him): Do you know that the Messenger of Allaah (blessings and peace of Allaah be upon him) forbade riding on the skins of tigers? They said: Yes, by Allaah. Narrated by Imam Ahmad and Abu Dawood. And it was narrated from al-Miqdaad ibn Ma’di Yakrib (may Allaah be pleased with him) that he said to Mu’aawiyah: I adjure you by Allaah, do you know that the Messenger of Allaah (blessings and peace of Allaah be upon him) forbade wearing the skins of wild animals or riding upon them? He said: Yes. Narrated by Abu Dawood and al-Nasaa’i. And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (blessings and peace of Allaah be upon him) said: “The angels do not accompany any group with whom there is a tiger skin.” Narrated by Abu Dawood. These texts forbid the use of skins from any animals whose meat cannot be eaten, because they are only used for adornment and showing off .
And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/105419/fox-fur-is-not-made-pure-by-tanning | 188 | 105,419 |
539 | Ruling on piercing a woman's nose so that she can wear jewellery there | Question
Is it permissible to put a ring in a woman's nose?. | Praise be to Allah.The ruling on putting a ring in a woman’s nose is that it is permissible, because the nose is pierced for the purpose of adornment and not for the purpose of harming or changing the creation of Allaah.
And Allaah is the source of strength. They Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote.
Standing Committee on Academic Research and Issuing Fatwas | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=7 | https://islamqa.info/en/answers/105415/ruling-on-piercing-a-womans-nose-so-that-she-can-wear-jewellery-there | 188 | 105,415 |
540 | Women dyeing their hair for the purpose of beautification | Question
Is it permissible for a woman to add colours to her hair unnecessarily for the purpose of beautification?. | Praise be to Allah.
The basic principle concerning things other than acts of
worship is that they are permissible. Based on this it is permissible for a
woman to dye her hair if she wishes, unless it is black dye that is used to
conceal grey hairs, which is not permitted because the Prophet (peace
and blessings of Allaah be upon him) enjoined changing grey hair but he said
“avoid black”; or if this dye is something that is used only by kaafir women
such that if this woman was seen, people would say that she is a kaafir
woman, because no one uses this dye except kaafir women. In that case, it is
haraam for a woman to dye her hair with it, because the Prophet (peace
and blessings of Allaah be upon him) said: “Whoever imitates a people is one
of them.” If the dye is free from these two elements, i.e., black to cover
grey hairs and dye that is used only by kaafir women, then the basic
principle is that it is permissible, so the woman may dye her hair if she
wishes. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him). | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/112088/women-dyeing-their-hair-for-the-purpose-of-beautification | 188 | 112,088 |
541 | Can a woman pray in her house wearing perfume and jewellery? | Question
Can u plz answer if it is allowed for woman to have rings or bracelet on their hand when they are praying....and also is it okay if woman have perfume on them when they are praying in their own house by themself...or do they have to take perfume/rings..off | Praise be to Allah.
The concise answer is that a woman
is permitted to pray wearing jewellery and perfume; doing that does
not invalidate her prayer in any way.
The detailed answer is that it
is forbidden for her to wear perfume when going out to the mosque to
pray. Muslim narrated in his Saheeh from Zaynab the wife of ‘Abd-Allaah,
who said: “The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: ‘If any of you (women)
attend the mosque, do not wear perfume.’” (al-Salaah, 674). Ibn
Hajar said: “This also applies to other similar things, because the
reason why perfume is forbidden is that it provokes desire in men, as
do beautiful clothes, jewellery that is visible, fancy adornments and
mixing with men.”
It is clear that the reason
why a woman is forbidden to wear perfume or wear adornments when going
out to pray in the mosque is because of the consequences that may result,
namely temptation and evil.
Because a great deal of mischief
is caused when women wear perfume when going to the mosque, this is
forbidden when she is going out. This problem is not present when she
does that (wears perfume) at home, so it is not forbidden, and that does not affect her prayer. And Allaah knows best. May Allaah bless our Prophet Muhammad. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/21970/can-a-woman-pray-in-her-house-wearing-perfume-and-jewellery | 188 | 21,970 |
542 | Is It Prohibited to Clean Your Eyebrows? | Question
Can a woman clean her eyebrows not reshaping but cleaning them up? | Praise be to Allah.It is not permissible to remove any hair from the eyebrows , whether it is to make them thinner or to reshape them, or for what is called cleaning , which means removing excess or scattered hairs, because that comes under the heading of plucking which is prohibited, and concerning which it is narrated that the one who does it is cursed.
Al-Bukhari (4886) and Muslim (2125) narrated that `Abdullah ibn Mas`ud (may Allah be pleased with him) said: May Allah curse the one who does tattoos and the one who has a tattoo done, the one who plucks eyebrows and the one who has her eyebrows plucked , and those who file teeth for the purpose of beautification, changing the creation of Allah. News of that reached a woman of Banu Asad who was called Umm Ya`qub, who used to read the Quran. She came to him and said: What is this that I have heard about you cursing the one who does tattoos and the one who has a tattoo done, the one who has her eyebrows plucked , and those who file teeth for the purpose of beautification, changing the creation of Allah? `Abdullah (may Allah be pleased with him) said: Why should I not curse those whom the Messenger of Allah (blessings and peace of Allah be upon him) cursed, when it is in the Book of Allah? The woman said: I have read the Mus-haf from cover to cover and I did not find it. He said: If you had read it you would have found it. Allah says (interpretation of the meaning): “And whatsoever the Messenger (blessings and peace of Allah be upon him) gives you, take it; and whatsoever he forbids you, abstain (from it).” [Al-Hashr 59:7] The woman said: I think that I would see something of that on your wife now. He (may Allah be pleased with him) said: Go and look. So she entered upon the wife of `Abdullah and did not see anything. She came to him and said: I did not see anything. He (may Allah be pleased with him) said: If that were the case, we would not live with her.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/125951/is-it-prohibited-to-clean-your-eyebrows | 188 | 125,951 |
543 | Ruling on cosmetic surgery for the nose | Question
Can a person who has a large nose and a bit of deformities have an opperation in order to look presentable?. | Praise be to Allah.Guidelines on cosmetic surgery: if it is for the purpose of beautification and to increase beauty, then it is haram, but if it is to remove a fault or deformity, then it is permissible.
See the answer to question number 47694, in which we said:
If there is a fault or deformity in the nose, and the aim of the surgery is to remove this fault, then there is nothing wrong with it.
But if the aim is to increase beauty, it is not permissible to do the surgery.
It says in Fatawa al-Lajnah al-Daa’imah (25/59): One of my friends has gotten married with Allah's help, to Him be praise, but he came to me and said:
My wife wants to have cosmetic surgery on her face and chest, because her nose is large and wide and she wants to reduce it by the easy means that have been developed in modern medicine. I told him that there is some doubt as to whether this surgery is permissible. So I am sending this letter with this question: is there any doubt or sin involved in this surgery that my friend's wife is going to do? Please note that the surgery is changing the creation of Allah and that not doing it may lead to psychological distress because this fault is prominent in her face.
Answer: if this situation is as described, and there is the hope that the surgery will be successful and will not lead to any greater or equal harm, it is permissible to do it in order to achieve interest sought, otherwise it is not permissible.
And Allah is the source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/126177/ruling-on-cosmetic-surgery-for-the-nose | 188 | 126,177 |
544 | Evils in hair salons | Question
What do you think of the youth going to hair salons, and getting western hairstyles such as Versace, French and Caporia, or treating the hair to make it smooth so that it looks like a woman’s hair?. | Praise be to Allah.Going to hair salons includes many evil things which must be avoided and to which attention should be drawn. These include:
1-Western haircuts which involve imitating the kuffaar. Whoever imitates a people is one of them.
2-Messing about with the hair and going against the texts of sharee’ah, such as al-qaza’ which means shaving part of the head and leaving part of it; al-namas (plucking) and trimming the eyebrows, which some men do, unfortunately; shaving the beard, which is wrong; and so on.
3-Exposing oneself to the temptation of the so-called “third sex” or homosexuals who come very close to the people sitting in the hairdresser’s chair, or press themselves against them, or do what is called “massage”, which is a great evil and abhorrent action, and a means that leads to the sin of homosexuality, Allaah forbid.
4-Spending money on sin and wasting a lot of time because what the hairdressers do of washing and drying the hair takes too long; they even put make up on men, may Allaah protect us.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/34722/evils-in-hair-salons | 188 | 34,722 |
545 | Are Tooth Gems Haram? | Question
What is the ruling on having a diamond fitted on the tooth for cosmetic purposes? | Praise be to Allah.There is nothing wrong with a woman having a diamond fitted on her tooth for cosmetic purposes, because the basic principle is that it is permissible. We do not know of any reason why she should not do that, unless she is doing it for cosmetic purposes in ways that are forbidden because she will show it in front of non-mahram men , or this diamond is fitted by a non-mahram man, because there is no case of need which would make it permissible for her to uncover in front of him in that case, or if the matter reaches the level of extravagance and wasting money.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) has issued a fatwa stating that it is permissible for a woman to have gold teeth fitted if that is customary for cosmetic purposes among women.
For more, please see these answers: 110357 , 112079 , 82409 , 21255 , 98519 , and 82647
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/126544/are-tooth-gems-haram | 188 | 126,544 |
546 | Ruling on using “shoudher” | Question
Is it permissible to use the shoudher? Shoudher is a substance that is to be rubbed on hands after using henna in order to make the henna colour black. | Praise be to Allah.
The Sunnah indicates that it is prescribed for women to dye
their hands with henna, and the scholars stated that it is mustahabb, and
that not doing it is makrooh, and there is nothing wrong with adding
“shoudher” to it.
And Allaah is the Source of strength. May Allaah send
blessings and peace upon our Prophet Muhammad and his family and companions.
End quote.
Standing Committee for Academic Research and Issuing Fatwas | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/105417/ruling-on-using-shoudher | 188 | 105,417 |
547 | Ruling on putting powder or cream on one’s face | Question
What is the ruling on the powder or cream which women put on their faces for beautification purposes?. | Praise be to Allah.The issue of face powder or face creams is subject to further discussion.
If it is used for beautification purposes and does not cause any harm to the face, there is nothing wrong with it, but if it causes some harm such as black spots etc, then it is not allowed because of the harm it causes.
And Allah is the Source of strength. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/26861/ruling-on-putting-powder-or-cream-on-ones-face | 188 | 26,861 |
548 | What is the ruling on highlighting the hair? | Question
What is the ruling on highlighting the hair?. | Praise be to Allah.
What highlighting the hair means and how it is done is:
Some of their hair’s colour is removed, to lighten the
original colour of the hair, or to change its colour, or to conceal grey
hairs or make the hair shinier. It is done by using a powder that is a
mixture of magnesium carbonate and ammonia, to which hydroxide is added.
Several methods are used in highlighting the hair, such as
rubber caps, foil sheets and rubber cups.
Here we will discuss the most well-known method, which is
rubber caps, and we will describe this process which is often asked about.
Thus the ruling on it will become clear.
How highlighting with a cap is done:
1.The hair is well combed and
combed to the back, taking care to ensure it is dry.
2.The cap is placed on the head
to cover all of the hair.
3.Hair is pulled out using a
special hook, in the direction opposite to that in which it was combed,
taking care to keep the locks of hair similar.
4.The pulled out lock of hair is
combed with a fine-tooth comb
5.The highlighting mixture –
which is a powder of magnesium carbonate and ammonia, to which hydroxide is
added – is applied to each lock of hair that has been pulled out.
6.The lock of hair is covered
with a thin plastic cover.
7.The head is exposed to heat to
help speed up the lightening process, under constant supervision.
8.When the desired degree of
lightness has been reached, the lock of hair is washed with water.
9.The resulting colour is left as
it is, or another colour may be added to the lock of hair.
This is the most well-known method. Thus it is clear that
highlighting means changing the colour of the hair completely – especially
if it is white – and putting another colour, or making the original colour
lighter. It is well known that the original colour does not return when this
highlighting is done, until the hair grows again. Hence the one who does
this process will inevitably lose the original hair colour.
These details have been taken from specialized books on
cosmetics.
Several important points should be noted about highlighting
which indicate that it should not be used for other reasons. For example: it
is not permissible to dye hair black for one whose hair has turned grey, or
to resemble kaafir women or immoral women; it is not permissible for a woman
to show her hair to non-mahram men; and no harm should be caused to the head
by using these chemical substances for highlighting.
If highlighting is free of these concerns, then there is
nothing wrong with using it.
See also questions no.
45191 and
6455 for information on the
ruling on dyeing hair black and imitating immoral women and kaafir women
when dyeing the hair.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/70481/what-is-the-ruling-on-highlighting-the-hair | 188 | 70,481 |
549 | Women using black dye on their hands | Question
Is it permissible for women to draw on their hands using a black dye? . | Praise be to Allah.
There is nothing wrong with using the black dye that is
called dooj, but if the dooj has any substance that prevents the water from
reaching the skin, it must be removed when doing ghusl from janaabah or
following menses and nifaas, and when doing wudoo’.
And Allaah is the Source of strength. May Allaah send
blessings and peace upon our Prophet Muhammad and his family and
companions.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn
Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh,
Shaykh Bakr Abu Zayd | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/105408/women-using-black-dye-on-their-hands | 188 | 105,408 |
550 | Using henna with egg yolks on one's hair | Question
Is it permissible to use henna with egg yolks on one's hair? | Praise be to Allah.There is nothing wrong with that, if there
is some benefit in using henna with egg yolks or any other permissible
materials. It is OK if there is some benefit to the hair such as making
it grow long, conditioning it, etc., or preventing hair from falling
out. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/14284/using-henna-with-egg-yolks-on-ones-hair | 188 | 14,284 |
551 | Removing the hair between the eyebrows | Question
Is removing the hair BETWEEN the eyebrows permissable for men? | Praise be to Allah.It is permissible to pluck it, because it is not part of the eyebrows. And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions.
From Fatawa al-Lajnah al-Daa’imah, 5/197
This ruling applies to both men and women. And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/21400/removing-the-hair-between-the-eyebrows | 188 | 21,400 |
552 | Is Tongue Piercing Haram? | Question
Is it possible in Islam for a woman to use the tongue piercing? | Praise be to Allah.Is ear piercing allowed in Islam?
It is permissible for a woman to pierce her ears even though that involves pain, for the purpose of wearing earrings. This is because Allah has permitted women to adorn themselves with gold and silver and other kinds of jewellery, and women customarily wear earrings.
Is tongue piercing allowed?
As for piercing the tongue in order to wear jewellery in it, this is something that is strange and off-putting to those of sound taste. Some unbelievers and immoral women are well known for that in the West, and it is one of the causes for the spread of cancer of the tongue, gum disease and loss of teeth among those women, so it is not permissible to do it.
Side effects of piercing the tongue
A study undertaken by researchers in Spain has shown that some people have resorted to piercing their tongues or other inner parts of their mouths in order to wear jewellery or studs, and this may lead to health complications affecting the mouth and teeth.
The researchers, from a University in Spain undertook a study of ninety-eight cases where the tongue or some inner part of the mouth was pierced, with the aim of evaluating the health complications that resulted from piercing these tissues.
The results of the study that were published in the Journal of Adolescent Health in November of this year indicate that in 23.5 percent of all cases there was wearing away of gum tissue around the teeth, especially in the eye teeth of the lower jaw.
It also showed that 13.3 percent of cases suffered from tooth decay. The researchers pointed out that it is essential to warn people of the consequences of piercing any part of the mouth for the purpose of wearing studs, before they go ahead with that.
The American Association of Dental Health Workers also warn people of the consequences of having piercings done in different parts of the mouth, such as the tongue and lips, which may lead to loss of teeth because of the wearing away of gum tissue. In addition to that, piercing the tongue may, according to their report, lead to nerve loss in the affected area, and may even lead in some cases to stroke and blood infections.
We asked a well-known university professor in oral surgery and dentistry, and he told us that he has seen that in Germany, where some immoral girls do that, and he said that this is one of the causes of cancer.
As it is proven that piercing the tongue is harmful and causes these diseases, it is not permissible to do it, because Allah has forbidden a person to do anything by means of which he harms himself.
And Allah knows best.
For more, please see these answers: 3046 , 297588 , and 146289 . | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/107196/is-tongue-piercing-haram | 188 | 107,196 |
553 | Wearing an Iron Ring for Men | Question
I heard that wearing an iron ring is haram (impermissible) for men. I hope you can explain the matter, with evidence. | Praise be to Allah.It was narrated from ‘Abd-Allah ibn Buraydah from his father (may Allah be pleased with them both) that a man came to the Messenger of Allah (peace and blessings of Allah be upon him) and he was wearing a ring of gold. He said: “Why do I detect the stench of idols on you?” So he threw it away. Then he came and he was wearing a ring of iron, and he said: “Why do I see you wearing the jewellery of the people of Hell?” So he threw it away. He said: O Messenger of Allah, of what should I wear (a ring)? He said: “Wear (a ring) of silver, but no more than a mithqal (a measure of weight).” Narrated by Abu Dawood, al-Tirmidhi and al-Nasai. Al-Tirmidhi said: This is a ghareeb (strange) hadeeh. It was narrated from Iyas ibn al-Harith ibn al-Mu’ayqeeb that his grandfather said: The ring of the Prophet (peace and blessings of Allah be upon him) was made of iron overlaid with silver. He said: I kept it sometimes, and Mu’ayqeeb was in charge of the ring of the Prophet (peace and blessings of Allah be upon him). Narrated by Abu Dawood and al-Nasai.
In al-Saheehayn it is narrated from Sahl ibn Sa’d al-Ansari (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said to the one who proposed marriage to the woman who had offered herself in marriage to the Prophet (peace and blessings of Allah be upon him): “Look for something (to give as a dowry), even if it is a ring of iron.” This indicates that it is permissible to wear a ring of iron, as is indicated by the hadeeth of Mu’ayqeeb. As for the hadeeth of Buraydah quoted above, there is some weakness in its isnad (chain of narration). Thus it is clear that the more correct view is that it is not makrooh (disliked) to wear a ring of iron. But wearing a ring of silver is better, because the ring of the Prophet (peace and blessings of Allah be upon him) was made of silver, as is proven in al-Saheehayn.
And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/105400/wearing-an-iron-ring-for-men | 188 | 105,400 |
554 | Ruling on owning, renting and renting out beauty salons for women and the ruling on working in them | Question
Is it permissible to own women’s salons or work in them?. | Praise be to Allah.
In most cases women’s beauty salons are not
free of things that are contrary to sharee’ah. If they are free of these
things then it is permissible to own them, and it is permissible to work in
them. These things that are contrary to sharee’ah include:
1.Plucking the
eyebrows, tattooing the skin and adding hair extensions or wigs
2.Using cosmetics that
contain chemicals that are harmful to the body
3.Beautifying women
who make a wanton display of themselves (tabarruj) or women who wear hijab
but leave their faces uncovered. That is helping them in their sin of
tabarruj, and causing haraam adornment to appear on them before non-mahrams
4.Looking at ‘awrahs
when removing hair from the ‘awrah or when dressing the bride in clothes
that are usually revealing
5.Cutting or dyeing
the hair in ways that resemble kaafir or immoral women
6.Using false nails or
false eyelashes
7.Putting perfume with
enticing fragrances on adorned women
8.Men putting makeup
on women! Which is an abhorrent evil
There follow some fatwas of the Standing
Committee that have to do with the things mentioned above and warning
against them:
1.
The scholars of the Standing Committee were
asked:
Some women go to women’s salons where there
is a woman’s hairdresser, and this hairdresser shaves the unwanted hair of
other women, even the hair of the most private ‘awrah, especially before her
wedding night. The hairdresser also plucks the facial hair, and adds hair
extensions for those who want that. What is the ruling on this work? Please
advise us and explain the ruling to us, may Allaah reward you.
They replied:
Plucking means removing the hair of the
eyebrows. Hair extensions means adding hair to the hair on the head. Both of
them are major sins; the Prophet (peace and blessings of Allaah be upon
him) cursed the one who does them or who does one of them. It is not
permissible to uncover the ‘awrah before anyone except the husband. Allaah
says (interpretation of the meaning): “And those who guard their chastity
(i.e. private parts, from illegal sexual acts)” [al-Mu’minoon 23:5].
Part of guarding one’s chastity is the obligation to cover the ‘awrah and
the prohibition on looking at it, except for the one to whom Allaah has
permitted that, or in cases of necessity such as medical treatment which
cannot be administered except by uncovering it for that purpose.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd
al-‘Azeez Aal al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih
al-Fawzaan, Shaykh Bakr Abu Zaid.
Fataawa al-Lajnah al-Daa’imah
(17/131, 132)
2.
The scholars of the Standing Committee said:
It is not permissible to use artificial
nails, false eyelashes and coloured contact lenses, because it is harmful to
the part of the body where they are used and because it also involves deceit
and trickery, and is changing the creation of Allaah.
Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh
‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zaid.
Fataawa al-Lajnah al-Daa’imah
(17/133)
3.
They also said:
There is no reason why a woman should not
adorn herself by putting makeup on her face and kohl, and fixing her hair,
in ways that do not resemble kaafir women. It is also stipulated that she
should cover her face before men who are not her mahrams.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd
al-‘Azeez Aal al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih
al-Fawzaan, Shaykh Bakr Abu Zaid.
Fataawa al-Lajnah al-Daa’imah
(17/129)
4.
They also said:
The basic principle is that it is not
permissible for a woman to wear perfume that has a fragrant smell if she
wants to go out of her house, whether she is going out to the mosque, or
elsewhere, because of the general meaning of the words of the Prophet
(peace and blessings of Allaah be upon him): “Any woman who puts on perfume
and goes out and passes by people so that they can smell her fragrance is a
zaaniyah (adulteress) and every eye is zaaniyah (because it looks at haraam
things).” Narrated by Ahmad, al-Nasaa’i and al-Haakim from the hadeeth of
Abu Moosa (may Allaah be pleased with him).
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd
al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah
(17/124, 125)
If the beauty salons are free of these
things that are contrary to sharee’ah, then it is permissible to own them,
or work in them. Otherwise it is haraam to own them or rent them or rent
them out, and it is haraam to work in them.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=8 | https://islamqa.info/en/answers/120891/ruling-on-owning-renting-and-renting-out-beauty-salons-for-women-and-the-ruling-on-working-in-them | 188 | 120,891 |
555 | Plucking part of the eyebrows in order to look beautiful for ones husband | Question
Can women pluck some of their eyebrows in order to look more beautiful for their husbands? | Praise be to Allah.It says in Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen:
Plucking of women’s eyebrows is not permissible, it is the namas for which the Messenger of Allah (peace and blessings of Allah be upon him) cursed the one who does it. The naamisah is the one who does it for someone else and the mutanammisah is the one who asks someone else to do it for her (as mentioned in the hadeeth). The same applies if a woman does it for herself. It is haraam and is not permitted.
Allah is Wise in what He decrees for His slaves. Some people are beautiful in appearance and some are not; the entire matter is in the hand of Allah. It is essential to be patient and seek reward with Allah, and not to transgress His sacred limits for the sake of one's own whims and desires.
What I think is that you should not remove anything from the eyebrows at all, unless there is hair outside of the line of the eyebrows, such as if there is a mole from which a hair is growing. This may be removed because in this case it is removing a kind of fault or deformity, not in order to look beautiful. And Allah knows best.
See Fataawa Manaar al-Islam by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him), vol. 3, p. 832.
Shaykh Ibn Jibreen said: “It is not permissible to cut the hair of the eyebrows, or to shave it, reduce it or pluck it, even with the husband’s approval. This is not the matter of beauty, rather it is altering the creation of Allah Who is the Best of creators. A warning has been narrated against doing that and the one who does it is cursed; this implies that it is forbidden. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/21393/plucking-part-of-the-eyebrows-in-order-to-look-beautiful-for-ones-husband | 188 | 21,393 |
556 | Is having false teeth fitted regarded as changing the creation of Allaah? | Question
The dentist can put artificial teeth for us to replace teeth that have been taken out because they were unhealthy and no longer sound. The dentist says that if the gaps are not filled, it will cause damage to the other teeth. Please note that these false teeth may be fixed or not fixed, i.e., it would be possible to remove them and put them back. Is this halaal or is it haraam and comes under the heading of changing the creation of Allaah?. | Praise be to Allah.
Fitting false teeth to replace teeth that have been taken out
because they were unhealthy or damaged is something permissible and there is
nothing wrong with doing it, and we do not know of any scholar who disallows
it. It makes no difference whether the teeth are fixed in place in the mouth
or not. The patient should do what is best for him in consultation with a
specialist in that field.
Changing the creation of Allaah means not accepting the
creation of Allaah with regard to the length or shape of the teeth or the
gaps between them. Hence the one who changes the creation of Allaah in
general is cursed, and the one who changes it with regard to his teeth in
particular is cursed.
Allaah says (interpretation of the meaning):
“They (all those who worship others than Allaah) invoke
nothing but female deities besides Him (Allaah), and they invoke nothing but
Shaytaan (Satan), a persistent rebel!
118. Allaah cursed him. And he [Shaytaan (Satan)] said: ‘I
will take an appointed portion of your slaves.
119. ‘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
Allaah.’ And whoever takes Shaytaan (Satan) as a Wali (protector or helper)
instead of Allaah, has surely, suffered a manifest loss”
[al-Nisa’ 4:117-119]
It was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: “May Allaah curse the one who does tattoos and the one who
has a tattoo done, the one who plucks eyebrows and the one who has her
eyebrows plucked, and those who file teeth for the purpose of
beautification, changing the creation of Allaah.” Narrated by Muslim
(2125).
Al-Nawawi (may Allaah have mercy on him) said:
The one who does tattoos is the one who uses a needle and the
like on the back of the hand, wrist, temple or other place on a woman’s body
where blood flows, then fills that place with kohl etc and it turns blue.
“The one who plucks eyebrows” is one who removes hair from
the face.
“Those who file teeth” refers to women who file the teeth to
create a gap between the front teeth and second incisors. This was done by
elderly women and those of similar age to make them look younger and to make
the teeth look more beautiful, because it is younger girls who have these
nice gaps between their teeth. When a woman grows older her teeth become
bigger, so they used to file them to make them look nicer and to make people
think they were younger. This action is haraam for the one who does it and
the one to whom it is done, because of these ahaadeeth, and because it is
changing the creation of Allaah, and because it is cheating and deceiving
people.
“Those who file teeth for the purpose of beautification” –
this indicates that what is haraam is that which is done for the purpose of
beautification. But if it is needed for medical reasons or to correct a
fault in the tooth and so on, then there is nothing wrong with it.
Sharh Muslim (14/106, 107).
The words of al-Nawawi point to the difference between
treating the teeth in order to remove a fault in them and not being pleased
with the creation of Allaah and tinkering with it for the purpose of
beautification. The former is permissible and the latter is haraam.
There is evidence in the Sunnah which shows that it is
permissible to wear false teeth if the teeth have fallen out due to old age
or sickness, and it is permissible for them to be made of gold if nothing
else can be used.
It was narrated from ‘Arfajah ibn As’ad that his nose was
cut off at the battle of Kilaab during the Jaahiliyyah, and he wore a nose
of silver, but it caused a foul stench, so the Prophet (peace and
blessings of Allaah be upon him) told him to wear a nose made of gold.
Narrated by al-Tirmidhi (1770), Abu Dawood (4232) and
al-Nasaa’i (5161). Classed as hasan by Shaykh al-Albaani in Irwa’
al-Ghaleel (824).
The scholars of the Standing Committee said:
But in cases of necessity it is permissible to use gold for
teeth, noses and the like, if nothing else can be used instead. End quote.
Fataawa Islamiyyah (4/248).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) said:
We should note that it is not permissible to have a gold
tooth except when there is a need for that. It is not permissible for anyone
to have a gold tooth put in for the purpose of adornment, except women for
whom is it customary to have gold teeth, in which case there is nothing
wrong with it. But for men it is not permissible at all except in cases of
necessity. End quote.
Liqaa’aat al-Baab il-Maftooh
(28/question no. 5).
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/82647/is-having-false-teeth-fitted-regarded-as-changing-the-creation-of-allaah | 188 | 82,647 |
557 | Doubts about the obligation to let the beard grow and answers to them | Question
A number of Muslim scholars have issued fatwas stating that letting the beard grow is obligatory for every Muslim, and that the reason for that is so that they will not resemble the kuffaar, as is narrated from the Prophet (peace and blessings of Allaah be upon him) in more than one hadeeth.
But everyone can see on television that many of the Jews let their beards grow, so doesn’t that contradict the reason for letting the beard grow, and may alter the ruling and make it Sunnah only?
Similarly, wasn’t the command to be different from the kuffaar by letting the beard grow due to the Muslims mixing with them at the time of the Islamic conquests, so the Messenger (peace and blessings of Allaah be upon him) wanted to make us distinct from them. This no longer applies because Islam has prevailed over the Arab lands, praise be to Allaah. Does this also make it only Sunnah?. | Praise be to Allah.
Firstly:
We have quoted the evidence that it is haraam to shave the
beard in the answer to question no. 1189.
Secondly:
With regard to the view that the reason for it being
obligatory to let the beard grow was in order to be different from the
mushrikeen, and that this reason no longer applies and so it is not
obligatory to let the beard grow – the answer to this is as follows:
1-The view that the reason no
longer applies is the view of one who ignores reality, because it may be
said: who are the majority among the mushrikeen – those who shave their
beards or those who let them grow? Undoubtedly the majority are those who
shave their beards .
2-Moreover, being different from
the mushrikeen is not the only reason, so we cannot say that the ruling no
longer applies because the reason for it is no longer there, because there
are other reasons, such as the fact that shaving the beard is an imitation
of women, and changing the creation of Allaah, and that letting the beard
grow is one of the sunnahs of the fitrah and is the way of the Messengers.
Even if we assume that “being different from the mushrikeen”
no longer applies as a reason, the shar’i ruling remains in effect because
of the other reasons.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) was asked about what some people say about the reason for
letting the beard grow being to be different from the Magians and Christians
as it says in the hadeeth, and that this is a reason that no longer applies
nowadays, because they let their beards grow.
He replied:
We may answer this in several ways:
1-Letting the beard grow is not
only for the sake of being different, rather it is also part of the fitrah
as is proven in Saheeh Muslim, as letting the beard grow is part of
the fitrah with which Allaah has created mankind, so that they regard as
beautiful that which is in accordance with it and regard as ugly that which
goes against it.
2-The Jews, Christians and
Magians nowadays do not all let their beards grow, and not even a quarter of
them do that, rather the majority of them shave their beards as is quite
obvious.
3-If a ruling is established in
sharee’ah for a reason that no longer applies, and this ruling is in
accordance with the fitrah or is one of the symbols of Islam, then it
remains even if the reason no longer applies. Do you not see that raml
(walking at a fast pace) in tawaaf was originally intended so that the
Prophet (peace and blessings of Allaah be upon him) and his companions
could demonstrate physical strength in front of the mushrikeen who said:
There have come to you people who have been weakened by the fever of
Yathrib. This reason no longer applies, but the ruling remains in effect,
because the Prophet (peace and blessings of Allaah be upon him) did
raml in the Farewell Pilgrimage.
To conclude: What is required of the believer, if Allaah and
His Messenger have enjoined something, is to say: We hear and obey, as
Allaah says (interpretation of the meaning):
“The only saying of the faithful believers, when they are
called to Allaah (His Words, the Qur’aan) and His Messenger
(peace and blessings of Allaah be upon him),
to judge between them, is that they say: ‘We hear and we obey.’ And such are
the successful (who will live forever in Paradise)”
[al-Noor 24:51]
And they should not be like those who say: We hear and
disobey, or who give false reasons and baseless excuses. This is the
situation of one who does not submit truly to the command of Allaah and His
Messenger. Allaah says (interpretation of the meaning):
“It is not for a believer, man or woman, when Allaah and
His Messenger have decreed a matter that they should have any option in
their decision. And whoever disobeys Allaah and His Messenger, he has indeed
strayed into a plain error”
[al-Ahzaab 33:36]
“But no, by your Lord, they can have no Faith, until they
make you (O Muhammad (peace and
blessings of Allaah be upon him) judge in
all disputes between them, and find in themselves no resistance against your
decisions, and accept (them) with full submission”
[al-Nisa’ 4:65]
I do not know how the one who says such things will be able
to face his Lord on the Day of Resurrection. We must hear and obey and heed
the command of Allaah and His Messenger in all cases. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen
(11/129-130).
And he also said (may Allaah have mercy on him): Letting the
beard grow is the way of the Messengers. Allaah says of Haroon that he said
to his brother Moosa (interpretation of the meaning):
“O son of my mother! Seize (me) not by my beard, nor by my
head! Verily, I feared lest you should say: ‘You have caused a division
among the Children of Israel, and you have not respected my word!’”
[Ta-Ha 20:94]
The last and best of the Messengers, Muhammad (peace and
blessings of Allaah be upon him), let his beard grow, as did the caliphs who
came after him, and his companions and the leaders and common folk of the
Muslims in all but the most recent period, when many of them have gone
against the way of their Prophet (peace and blessings of Allaah be upon
him) and their righteous predecessors (may Allaah be pleased with them). But
this is the way of the Prophets and Messengers and their followers, and it
is part of the fitrah with which Allaah created people, as is proven in
Saheeh Muslim. Hence the correct view is that it is haraam to shave it,
as was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him), because of the command of the Prophet (peace and
blessings of Allaah be upon him) to let it grow.
As for saying that the reason for letting it grow is to be
different from the Jews and that this no longer applies, this is not
acceptable, because the reason is not only to be different from the Jews.
Rather what is proven in al-Saheehayn is: “Be
different from the mushrikeen” and in Saheeh Muslim it also says: “Be
different from the Magians.” Moreover, being different from these people is
not the only reason, rather there is another, greater reason, namely
following the guidance of the Messengers (peace and blessings be upon them)
by keeping the beard.
And the obligation to follow the fitrah.
And not changing the creation of Allaah in ways that Allaah
has not permitted.
All of these are reasons why it is obligatory to keep the
beard and let it grow, as well as being different from the enemies of
Allaah, such as the mushrikeen, Magians and Jews.
Moreover, the claim that the reason for letting the beard
grow no longer applies is not true, because most of the enemies of Allaah
today among the Jews and others shave their beards, as is well known to
anyone who has any knowledge of other nations and their actions. Even if we
assume that most of them today let their beards grow, this does not alter
the fact that it is prescribed in Islam to let the beard grow, because the
fact that the enemies of Islam imitate something that is prescribed for the
Muslims does not mean that it is no longer prescribed. Rather we should
adhere more closely to it because they are imitating us and following us,
and they are regarding it as something good and returning to the fitrah. End
quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen
(16/46-47).
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/75525/doubts-about-the-obligation-to-let-the-beard-grow-and-answers-to-them | 188 | 75,525 |
558 | His friend wears necklaces and earrings, and he wants to advise him | Question
I have read that it is permissible for men to wear silver or any other precious metals except for gold. 1- What about diamonds, fake gold and gold plated? Also what is the ruling on having arabic engraved on your jewellery, i.e. A ring with Allah written in Arabic. Is this allowed? Another thing is it permissible for men to wear chains, or bracelets? 2-I have a problem, I have a friend at school, who is Muslim, but he does not practice Islam as far as I know. The main problem is that he wears two diamond, with i think a bit of gold ear-rings on his right ear. I told him that its not allowed, gave him some daleel, about wearing gold, and jewellery for men. But I don't think he read it. Can you provide me some daleel on ear-rings which I can give him, and how should I deal with this issue. | Praise be to Allah.
Firstly:
It is haraam for men to wear gold, 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.
Ahmad (6556) narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas
(may Allaah be pleased with him) that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “Whoever of my ummah wears gold
and dies wearing it, Allaah will forbid the gold of Paradise to him, and
whoever of my ummah wears silk and dies wearing it, Allaah will forbid the
silk of Paradise to him.” Classed as saheeh by Shu’ayb al-Arna’oot in
Tahqeeq al-Musnad.
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.
As for fake gold, there is nothing wrong with wearing it,
because it is not really gold, so it is not included in the ahaadeeth which
forbid gold to men. But it is better not to wear it, because people may
think badly of the one who wears it, and others may take him as an example
and think that he is wearing real gold.
As for gold plated items, what is agreed among the fuqaha’
many fuqaha’, is that if the layer of gold produces any amount of gold upon
being scratched or exposed to fire, if then it is haraam, but if it is
simply a colour, and no gold can be produced from then there is nothing
wrong with wearing it.
See: al-Majmoo’ (4/327) and al-Insaaf (1/81).
Secondly:
It is permissible for a man to wear rings and watches that
contain precious metals or stones – other than gold – such as diamonds,
because the basic principle is that they are permissible, and there is no
evidence to suggest that that is not allowed, unless they are part of
women’s jewellery such as bracelets and necklaces, in which case that is not
allowed.
It says in Fataawa al-Lajnah al-Daa’imah (24/77):
Wearing rings is permissible for men if they are made of silver or precious
stones, except for gold. End quote.
Thirdly:
It is not permissible for a man to wear women’s jewellery,
such as bracelets, necklaces and earrings, whether they are made of gold,
silver or anything else, because that is imitating women, and the Prophet
(peace and blessings of Allaah be upon him) cursed men who imitate
women. This has been discussed in the answer to question no.1980
Fourthly:
You should advise your friend and explain to him that it is
haraam for men to wear earrings, and that doing so includes a number of
things that are haraam: (i) wearing something that contains gold; (ii)
imitating women; (iii) imitating the kuffaar, because it is the custom in
some kaafir societies for men to wear earrings. The Prophet (peace and
blessings of Allaah 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.
We ask Allaah to guide us and you.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/82877/his-friend-wears-necklaces-and-earrings-and-he-wants-to-advise-him | 188 | 82,877 |
559 | It is makrooh to pluck grey hairs from the head and beard | Question
What is the ruling on plucking grey hairs? Is there any differentiation between the hair on one’s head and the hair of the beard?. | Praise be to Allah.
Grey hairs will be light for the Muslim on the Day of
Resurrection, as is stated in saheeh ahaadeeth. In Sunan al-Tirmidhi
(1634) it is narrated that Ka’b ibn Murrah (may Allaah be pleased with him)
said: I heard the Messenger of Allaah (peace and blessings of Allaah be
upon him) say: “If a person’s hair turns grey in Islam, it will be light for
him on the Day of Resurrection.” Classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
In Musnad Ahmad and Sunan al-Tirmidhi (1635) it
is narrated from ‘Amr ibn ‘Absah (may Allaah be pleased with him) that the
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“If a person’s hair turns grey for the sake of Allaah, it will be light for
him on the Day of Resurrection.” Classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
Al-Bayhaqi narrated in Shu’ab al-Eemaan that
‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Grey hair is
the light of the Muslim; no man’s hair turns grey in Islam but for every
grey hair he will have one hasanah and will rise one degree in status.”
Silsilat al-Ahaadeeth al-Saheehah (1243).
This hadeeth has supporting evidence in the hadeeth of Abu
Hurayrah (may Allaah be pleased with him), that the Prophet (peace and
blessings of Allaah be upon him) said: “Do not pluck out grey hairs, for
they will be light on the Day of Resurrection. If a man’s hair turns grey in
Islam, for each grey hair he will have one hasanah and will rise one degree
in status.” Narrated by Ibn Hibbaan. Al-Albaani said in Silsilat
al-Ahaadeeth al-Saheehah (3/247): its isnaad is hasan.
It was narrated by Ibn ‘Adiyy and by al-Bayhaqi in Shu’ab
al-Eemaan that Faddaalah ibn ‘Ubayd (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: “Grey hair is light on the face of the Muslim, so whoever wishes,
let him pluck out his light.” Silsilat al-Ahaadeeth al-Saheehah
(1244).
These ahaadeeth indicate that it is makrooh to pluck out grey
hairs from the head and the beard, and there is no difference between them
in this ruling, because of the general meaning of these ahaadeeth; they do
not apply only to the hair of the head or beard, so it is known that the
ruling applies to both.
Al-Nawawi said in al-Majmoo’ (1/344):
It is makrooh to pluck out grey hairs, because of the hadeeth
of ‘Amr ibn Shu’ayb from his father from his grandfather, that the Prophet
(peace and blessings of Allaah be upon him) said: “Do not pluck out
grey hairs, for they will be light on the Day of Resurrection.” It is a
hasan hadeeth that was narrated by Abu Dawood, al-Tirmidhi, al-Nasaa’i and
others with hasan isnaads. Similarly our companions also said that it is
makrooh, as was stated clearly by al-Ghazaali, al-Baghawi and others. If it
were said that it is haraam because the prohibition is stated so clearly,
that would not be far off the mark, and there is no difference between
plucking hairs from the beard or the head. End quote. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/82378/it-is-makrooh-to-pluck-grey-hairs-from-the-head-and-beard | 188 | 82,378 |
560 | Are Temporary Tattoos Haram? | Question
Having a permanent tattoo is islamically haram because it harms the body. Instead of it we can use henna, but it’s problem is that it is not accurately drawn mostly, and it also stays for a long time.
Now there is a new type of tattoo known as “sticking tattoo” used instead of the permanent tattoo and henna. It is to be used for one night and it can be easily and immediately removed leaving no signs behind. What is the ruling on this new type of tattoo? | Praise be to Allah.Firstly:
Difference between permanent adornment and temporary adornment
There is a difference between permanent adornment which changes the colour or shape of part of the body, and temporary adornment. The former is haram and is changing the creation of Allah, and the latter is permissible.
What is tattooing?
Tattooing means changing the colour of the skin, by inserting a needle in the skin until blood flows, then injecting kohl or something else into that place so that the skin takes on a colour other than that which Allah created.
Is dyeing with henna haram?
Dyeing with henna and the like does not come under this heading. It does not change the colour of the skin, rather it is drawing and decoration and colours that disappear after a while.
Allah has permitted women to adorn themselves in this manner on condition that the drawings do not represent animate beings such as humans or animals, and that she does not show this adornment before non-mahram men.
Types of tattoos
There are three types of permanent tattoos in general, all of which come under the same ruling, which is that it is haram. These types are:
1. The ancient traditional manner, which is what we mentioned above, where a needle is inserted into the skin and blood is made to flow, then the place is filled with kohl or some other dye.
Al-Nawawi (may Allah have mercy on him) said:
“Washimah refers to the one who does tattoos (washm), which means inserting a needle or the like in the back of the hand, wrist or lip, or elsewhere on the woman’s body until the blood flows, then that place is filled with kohl and it turns blue. That may be done with circles and decorations, and it may be a lot or a little. The woman who does this is called washimah and the one to whom it is done is called mawshumah, and if she asks for that to be done she is called mustawshimah. This is haram for the one who does it and the one to whom it is done by her choice and at her request.” (Sharh al-Nawawi ‘ala Muslim, 14/106)
For the evidence and the comments of the scholars on this issue, please see the answer to question no. 21119 .
2. Using chemicals or doing a surgical procedure to change the colour of the entire skin or part of it.
Shaykh Muhammad ibn Salih al-‘Uthaymin (may Allah have mercy on him) was asked:
Some people – especially women – use some chemical substances and natural herbs to change the colour of the skin, so that after using these chemicals and natural herbs for a while, dark skin becomes white and so on. Are there any shar’i reservations concerning this? Please note that some husbands order their wives to use these chemicals or herbs on the basis that the wife has to adorn herself for her husband.
He replied:
“If this change is permanent then it is haram and is a major sin, because it is a worse change in the creation of Allah than tattooing. It is proven that the Prophet (peace and blessings of Allah be upon him) cursed the woman who does hair extensions and the woman who has that done, and the woman who does tattoos and the woman who has them done. In al-Sahihayn it is narrated that ‘Abd-Allah ibn Mas’ud (may Allah be pleased with him) said: May Allah curse the women who do tattoos and the women who have them done, and the women who pluck eyebrows and the women who have that done, and the women who file their teeth for the purpose of beautification, those who change the creation of Allah. And he said: Why should I not curse those whom the Messenger of Allah (peace and blessings of Allah be upon him) cursed?
The one who does hair extensions means the one who has short hair, and she adds something to it, whether it is hair or something that resembles hair.
The one who asks for hair extensions to be done is the one who asks for that to be added to her hair.
The woman who does tattoos is the one who puts the tattoo on the skin by inserting a needle and the like, then fills that place with kohl or something similar which changes the colour of the skin.
The woman who asks for tattoos to be done is the one who asks someone to do a tattoo for her.
The woman who plucks eyebrows means the one who plucks hair from the face, from the eyebrows or elsewhere, for herself or for someone else.
The woman who asks for that to be done is the one who asks for her eyebrows to be plucked.
The woman who files her teeth is the one who asks someone to file her teeth so as to widen the gaps between them. All of these things are changing the creation of Allah.
What is mentioned in the question is worse in terms of changing the creation of Allah than that which is mentioned in the hadith.” (Majmu’ Fatawa al-Shaykh Ibn ‘Uthaymin, 17/ answer to question no. 4)
Please see the answer to question no. 2895 for more information on this topic.
3. Temporary tattoos which may last for up to a year.
Shaykh ‘Abd-Allah ibn Jibrin (may Allah preserve him) was asked:
Recently there has appeared a new way of using kohl and outlining the lips by using a temporary tattoo which lasts for six months or a year, instead of using regular kohl and lip outliner pencils. What is the ruling on that?
He replied:
“That is not permissible because it comes under the heading of tattooing, and the Prophet (peace and blessings of Allah be upon him) cursed the woman who does tattoos and the woman who asks for that to be done. This outlining of the lips and eyes remains for a year or half a year, then it is done again when it fades and remains for a similar length of time, so it is similar to the tattooing that is haram.
The basic principle is that kohl is a remedy for the eyes, and its colour is black or grey; it is applied to the lashes and eyelids when there is a disorder in the eye, or in order to protect the eye from disease, and it may be a beauty and adornment for women, as a permissible kind of adornment. As for outlining the lips with a temporary tattoo, I think that it is not permissible, and women should keep away from doubtful matters.
And Allah knows best. May Allah send blessings and peace upon Muhammad and his family and Companions.” (From a fatwa on which is his signature)
Ruling on temporary tattoos
What we think with regard to temporary tattoos is that they come under the same ruling as dyeing with henna, if they are done in the manner mentioned in the question and not in the way that is forbidden.
Conditions of allowing temporary tattoos
This permissibility is subject to several conditions:
That the drawing should be temporary and will disappear, and not permanent
She should not put any drawings of animate beings
She should not appear with that adornment before non-mahram men
Those colours and dyes should not be harmful to the skin
There should be no resemblance to immoral or kafir women
She should not put any drawings of symbols that venerate deviant religions, corrupt beliefs or misguided ways
If it is done by someone else, it should be another woman and it should not be put on any place that is ‘awrah.
If these conditions are met, we do not see any reason why she should not adorn herself with it.
Al-San'ani (may Allah have mercy on him) said:
“Some ahadith give the reason for tattooing being haram as being because it is changing the creation of Allah, but it is not said that dyeing with henna and the like comes under this heading, and even if it does come under this heading, it is exempted according to scholarly consensus and because it happened at the time of the Prophet (peace and blessings of Allah be upon him).” (Subul al-Salam, 1/150)
Shaykh Muhammad ibn Salih al-‘Uthaymin (may Allah have mercy on him) was asked:
It has become common among people – especially women – to use some chemicals and natural herbs that change the colour of the skin … we have quoted the question above.
He replied:
“What is mentioned in the question is worse in terms of changing the creation of Allah than that which is mentioned in the hadith.
But if the change is not permanent, such as henna and the like, there is nothing wrong with it, because it will disappear, so it is like kohl, blusher and lipstick. What must be avoided is that which changes the creation of Allah and this warning should be spread among the ummah so that the evil will not spread and become difficult to change.” (Majmu’ Fatawa al-Shaykh Ibn ‘Uthaymin, 17/answer to question no. 4)
We have quoted the Shaykh as saying in his fatwa that it is permissible so long as the drawings do not include images of animate beings. Please see the answer to question no. 8904 .
Some doctors have warned about the medical harm that is caused by these temporary tattoos.
It says in the Saudi newspaper al-Yawm:
“Temporary tattoos are increasingly popular among girls of various ages, especially on ‘Eids and during school holidays.
Dr. Usamah Baghdadi, a specialist in skin diseases, has warned against getting carried away with these stickers which lead to disfigurement of the body and lead to many skin diseases in accordance with the amount of glue that is used, which may pass through the skin and enter the bloodstream, and the chemicals used for colouring also have a negative effect on overall health.” (Issue no. 11,159, thirty-ninth year, Saturday 11/11/1424 AH -- 3/1/2004 CE)
If it is proven that this method is harmful and that it leads to skin diseases or other kinds of sickness, then it is forbidden according to shari’ah, because the Muslim may not do anything that will harm himself or others. The Prophet (peace and blessings of Allah be upon him) said: “There should be neither harming nor reciprocating harm.” (Narrated by Ibn Majah (784); classed as sahih by al-Albani in Irwa al-Ghalil.)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/99629/are-temporary-tattoos-haram | 188 | 99,629 |
561 | Can a woman shave her head so that it will grow strong again after she had been ill? | Question
my wife underwent breast cancer surgery and after that she is treated with chemotheraphy and after 3 dose she loose all her hair and according to the doctors the hair will come back after she completed her 6 doses of chemotheraphy.
My question is that since all the hair gone and after she completed her complete 6 doses, can we shave her head so that the hair will come more stronger and thicker. | Praise be to Allah.Firstly:
We ask Allah to heal your wife and make her well, and to bless you both with patience and help you to seek reward.
Secondly:
It is not permissible for a woman to shave her head unless she has an excuse.
It says in Fatawa al-Lajnah al-Daa’imah (5/179): It is not permissible for a woman to shave her head except in cases of necessity, because of the report narrated by al-Tirmidhi and al-Nasaa’i from ‘Ali (may Allah be pleased with him), that the Prophet (peace and blessings of Allah be upon him) forbade women to shave their heads. And al-Khallaal narrated with his isnaad from Qataadah that ‘Ikrimah said: The Prophet (peace and blessings of Allah be upon him) forbade women to shave their heads. And al-Hasan said: It is mutilation. Al-Athram said: I heard Abu ‘Abd-Allah (i.e., Imam Ahmad) being asked about a woman who is unable to look after her hair and can she cut short? He said: Why would she cut it short? It was said to him: She is not able to take care of it, and it gets infested with lice and things. He said: If it is a matter of necessity, I hope that there is nothing wrong with it. End quote.
What you have mentioned in your question is regarded as an excuse, so there is nothing wrong with her shaving her head so that the hair will grow back stronger and thicker, because this comes under the heading of putting things back as they were, and dealing with a fault that has occurred with the hair due to sickness.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/95364/can-a-woman-shave-her-head-so-that-it-will-grow-strong-again-after-she-had-been-ill | 188 | 95,364 |
562 | Is Trimming Eyebrows Prohibited? | Question
I have come across various Islamic articles & write-ups that have spoken against shaving of hair on eyebrows amongst other areas of the body. I however need clarification on this does this shaving refer to TOTAL shaving? Am I allowed to reduce the amount of hair by mere shaping? I have very bushy eyebrows that need trimming as it makes my face look crowded. | Praise be to Allah.We will quote for you the fatwas issued by the scholars concerning the ruling on removing hair from the eyebrows and hair from the rest of the body.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said: “If removing hair from the eyebrows is done by plucking, this is Namas (plucking the eyebrows ) and the Prophet (peace and blessings of Allah be upon him) cursed the Namisah (the woman who plucks eyebrows ) and the Mutanammisah (the woman who has her eyebrows plucked ).
This is a major sin, and women are singled out in this ruling because they are the ones who usually do this, for the purpose of beautification, but if a man were to do it he would also be cursed, just as a woman is cursed for doing this, Allah forbid.
If hair is removed from the eyebrows by a method other than plucking, such as by cutting or shaving, some of the scholars regard this as being the same as plucking, because it is changing the creation of Allah, so there is no difference between plucking , cutting or shaving. This is undoubtedly more on the safe side, so a person must avoid that, whether man or woman.” (End quote from Fatawa `Ulama’ Al-Balad Al-Haram, p. 577)
The following question was mentioned in Fatawa Al-Lajnah Ad-Da’imah (5/196):
A young woman has very thick eyebrows that make her look bad. This girl was forced to shave part of the area between the eyebrows and to reduce the rest so that she will look acceptable to her husband.
The Committee replied:
“It is not permissible to shave the eyebrows or reduce them, because that is the namas (plucking) for which the Prophet (peace and blessings of Allah be upon him) cursed the one who does it and the one who asks for it to be done. What you must do is repent and pray for forgiveness for what you have done in the past, and beware of that in the future.
Another question (5/195) was put to the Committee:
Namas means removing some of the hair of the eyebrows , and is not permitted, because the Messenger (peace and blessings of Allah be upon him) cursed the woman who plucks her eyebrows and the one who has that done, but it is permissible for a woman to remove a beard or moustache, if one grows, or hair from her legs or arms.”
The Hadith which says that the woman who plucks the eyebrows or who has that done is cursed was narrated by Al-Bukhari (4886) and Muslim (2125), from the `Abdullah ibn Mas`ud (may Allah be pleased with him).
The point is that it is prohibited to remove any hair from the eyebrows, whether all the hair is removed by shaving, or some of it is removed by cutting. Anything apart from that is permissible, such as removing hair from the arms and legs, and the area between the eyebrows.
The following appeared in Fatawa Al-Lajnah (5/197):
Question: What is the ruling on plucking the hair between the eyebrows?
Answer: It is permissible to pluck it, because it is not part of the eyebrows.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/22393/is-trimming-eyebrows-prohibited | 188 | 22,393 |
563 | Using lipstick to make the lips more full | Question
Recently it has become common to use lipstick that makes the lips temporarily more full, then they go back to their natural state. My question is: What is the ruling on buying or selling this lipstick? Is it regarded as altering the creation of Allaah? Please note that it make the lips more full temporarily. | Praise be to Allah.Using this lipstick is not
regarded as altering the creation of Allaah, rather it is a temporary
adornment, like lipstick, kohl and so on. But the permissibility of its use
is limited to a number of things:
1 – It should not be
harmful to the skin, because of the general meaning of the words of the
Prophet (peace and blessings of Allaah be upon him): “There should be
neither harming nor reciprocating harm.” Narrated by Ahmad and Ibn Majaah
(2341); classed as saheeh by al-Albaani in Saheeh Ibn Majaah.
So one should make sure
that this substance is safe and suitable for the skin.
2 – Using it should not be
an imitation of kaafir or immoral women, such as if a woman wants to use it
to look like So and so among those woman, because of the general meaning of
the evidence which forbids imitating kaafir and immoral women, such as the
words of the Prophet (peace and blessings of Allaah be upon him):
“Whoever imitates a people is one of them.” Narrated by Abu Dawood (3512);
classed as saheeh by al-Albaani.
3 – Using it should not
involve any kind of extravagance, because 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]
Extravagance means spending
too much money on permissible things.
Some women spend a great
deal of money on these cosmetics, following fashion or seeking so-called
beauty, when there may be no need for that. If she spent this money or some
of it on feeding a hungry person or clothing a poor person, that would be
better for her and bring a greater reward.
And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/101363/using-lipstick-to-make-the-lips-more-full | 188 | 101,363 |
564 | Ruling on dyeing ones hair black for the purpose of beautification not to change grey hair | Question
I have read more than three fatwas on your site which say that it is haram to dye the hair black, but the discussion is about dyeing grey hair or black hair. If a woman dyes her hair black at home for the purpose of beautification, is that also haram?
I have heard that the ruling is different if it is done for beautification. I hope that you can answer my question so that I may put my mind at rest for good, in sha Allah. | Praise be to Allah.Firstly:
As the questioner mentioned, there is more than one answer which discusses dyeing the hair black for men and women. Please see the answers to questions no. 7227, 476 and 1008.
Secondly:
The ruling on dyeing the hair black is one of the well known issues in which there is a difference of scholarly opinion with regard to men. We have mentioned enough evidence in the answers mentioned above which shows that it is definitely haram for men.
Some scholars are of the view that this prohibition applies only to men, not women.
But the correct view is that it is general and applies to both. This had been clearly explained in the answers mentioned above.
Those who say that it is permissible for a woman to dye her hair black with the intention of beautifying herself for her husband have numerous reasons.
Some of them regard it as permissible – in principle – for men, so they say it is permissible for women too. Some of them limit the prohibition to men only, such as al-Haleemi among the Shaafa’is.
But some of the scholars who are of the view that the prohibition applies to both men and women regard it as permissible for a woman who is adorning herself for her husband to dye her hair black. They said: It is only forbidden if some deceit will result from that, which does not apply if a woman is dyeing her hair black for her husband. Among these scholars was Ishaaq ibn Raahawayh.
The author of ‘Awn al-Ma’bood said (11/178):
Most of the scholars are of the view that it is makrooh to dye the hair black, and al-Nawawi was of the view that it is makrooh in the sense of being haram. Some of the scholars granted a concession in the case of jihad but not in other cases. Some of them made a distinction between men and women, and allowed it for women but not men. This was the view favoured by al-Haleemi. End quote.
Ibn Qudamah (may Allah have mercy on him) said:
Ishaaq also granted a concession with regard to that – i.e., dyeing the hair black – to a woman who is adorning herself for her husband.
Al-Mughni (1/105)
Ibn al-Qayyim (may Allah have mercy on him) said:
Others also granted a concession with regard to that – i.e., dyeing the hair black – to women who are adorning themselves for their husbands, but not to men.
This is the view of Ishaaq ibn Raahawayh. It is as if he thought that the prohibition applies only to men. It is also allowed for women to dye their hands and feet (with henna) which is not allowed for men.
Haashiyat Ibn al-Qayyim ‘ala Tahdheeb Sunan Abi Dawood (11/173).
The correct view is that the prohibition on dyeing the hair black is general and applies to both men and women. There should be no hesitation in saying that it is haram to dye the hair black with the intention of cheating and deceiving people; if the intention is for a woman to adorn herself for her husband, it is better to avoid it.
In the answer to question no. 47652 we said:
It is better to be on the safe side and avoid that, because of the wording of the hadeeth and in accordance with it, especially since the reason mentioned – namely cheating and deception – is an implicit reason which some of the scholars stated was what was meant here, but it was not stated expressly by the Prophet (peace and blessings of Allah be upon him).
End quote.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/83639/ruling-on-dyeing-ones-hair-black-for-the-purpose-of-beautification-not-to-change-grey-hair | 188 | 83,639 |
565 | Ruling on straightening the teeth | Question
What is the ruling on straightening the teeth, if the lower jaw is small and the teeth are overcrowded or crooked, and the teeth of the upper jaw are protruding, noting that the straightening process requires the extraction of some teeth to make more room, and that after the straightening is complete the teeth will need to be filed to remove traces of the sustance used to keep the metal in place? | Praise be to Allah.Shaykh Saalih al-Fawzaan was asked about straightening the teeth and he said, If that is necessary, such as if there is some deformity in the teeth that needs to be corrected, then there is nothing wrong with it. But if it is not necessary then it is not permitted., rather it is forbidden to file the teeth or make gaps between them for the purpose of beautification, and there is a strong warning against doing so because it is a kind of messing about and altering the creation of Allaah.
But if this is done for the purpose of medical treatment, or to remove a deformity or for some other need, such as when a person is unable to eat unless his teeth are corrected, then there is nothing wrong with that.
With regard to removing extra teeth, Shaykh Ibn Jibreen said: there is nothing wrong with removing an extra tooth, because it deforms the appearance and makes things difficult for a person… but it is not permissible to file them or make gaps between them because of the prohibition on doing so. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/21255/ruling-on-straightening-the-teeth | 188 | 21,255 |
566 | Using fruits and vegetables to treat skin problems | Question
I work in an E-magazine in the family and women section. All my dealings are with women. I try my best to make Da’wah through my work.
There are some health issues women ask about. Like face spots and such skin problems. Is it permissible to advise them to use some natural vegetables and fruits for this purpose? Knowing that I advise them to beautify themselves only at their homes. And that they should not show their beauty but to their husbands and mahrams. Is my work permissible?. | Praise be to Allah.If the matter is as you describe, and you (as a woman) deal with women and discuss matters that are beneficial for them, there is nothing wrong with that, rather it is hoped that you will be rewarded for calling people to Allah and spreading good among people.
There is nothing wrong with using fruits and vegetables to treat some skin problems, so long as that does not involve extravagance.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Some of my friends use eggs, honey and milk to treat freckles that appear on the face. Is it permissible for them to do that?
He replied: It is well known that these things are foods that Allah has created to nourish the body. If a person needs to use them for something else, such as a remedy, there is nothing wrong with that, because Allah says (interpretation of the meaning):
“He it is Who created for you all that is on earth” [al-Baqarah 2:29].
The word “for you” includes all kinds of beneficial uses, as there is nothing to indicate that it is haraam.
With regard to using them for beautification purposes, there are other materials that may be used for beautification, and it is better to use those.
It should be noted that there is nothing wrong with beautifying oneself, rather Allah is beautiful and loves beauty, but being extravagant to such an extent that it becomes a person’s main concern and he neglects many of his other religious and worldly interests for its sake, is something that is not appropriate because it is a kind of extravagance, and Allah does not like extravagance. End quote from Fatawa al-Mar’ah, compiled by Muhammad al-Musnid, p. 238.
The fact that these prescriptions may be used by those who make a wanton display of their beauty (tabarraj) does not matter so long as your intention is to teach that to those who will use them in permissible ways.
You should always remember that a woman should only show her adornment in her house before her husband and mahrams.
May Allah help us and you to do that which He loves and which pleases Him.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/84903/using-fruits-and-vegetables-to-treat-skin-problems | 188 | 84,903 |
567 | Is It Haram to Dye Your Hair? | Question
Is it allowed to color the hair unnatural colors like blue or red because many non-Muslims do this? | Praise be to Allah.It is permissible for a woman to dye her hair any colour other than black, so long as that is not imitating non-Muslim women, such as if non-Muslim women or some non-Muslim women have a special way of dyeing or cutting their hair, and that is exclusive to them; it is not permissible to imitate them in that case.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked: Is it permissible to dye parts of the hair such as the ends or the top only?
He replied:
“If the hair is to be dyed black , the Prophet (peace and blessings of Allah be upon him) forbade that when he told someone to change his white hair but to avoid black. He said: “Change this white hair but avoid black .” Sahih Muslim (5476). A stern warning was also narrated for the one who does that, which is when the Prophet (peace and blessings of Allah be upon him) said: “There will be people at the end of time who will dye their hair black like the crops of pigeons; they will not even smell the fragrance of Paradise.” Narrated by Abu Dawud (4212) and al-Nasai (8/138); classed as sahih by al-Albani in Sahih al-Jami’ (8153). This indicates that it is haram to change the hair colour to black. As for changing it to other colours, the basic principle is that it is permissible unless it is done in the manner of non-Muslim women or immoral women, in which case it is haram 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 Dawud (4031) and classed as sahih by al-Albani in Irwa al-Ghalil (5/109).” (Majmu’ Fatawa wa Rasail Ibn ‘Uthaymin, 11/120)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/82103/is-it-haram-to-dye-your-hair | 188 | 82,103 |
568 | Wearing a necklace on which it says “Ya Muhammad” | Question
It has become popular among people to wear necklaces on which it says “Ya Muhammad”. What is the ruling on wearing it around one’s neck or hanging it in one’s car?. | Praise be to Allah.
It is not permissible to write “Ya Muhammad” on the
necklace.
Firstly: because this wording is akin to du’aa’, and it is
well known that it is not permissible for anyone to call upon anyone other
than Allaah, because Allaah says (interpretation of the meaning):
“And the mosques are for Allaah (Alone), so invoke not
anyone along with Allaah”
[al-Jinn 72:18]
“And who is more astray than one who calls on (invokes)
besides Allaah, such as will not answer him till the Day of Resurrection,
and who are (even) unaware of their calls (invocations) to them?”
[al-Ahqaaf 46:5]
And the Prophet (peace and blessings of Allaah be upon
him) said to Ibn ‘Abbaas (may Allaah be pleased with him): “If you ask, then
ask of Allaah, and if you seek help, then seek the help of Allaah.” Narrated
by al-Tirmidhi (2516); classed as saheeh by al-Albaani in Saheeh Sunan
al-Tirmidhi.
Secondly: Some of the ignorant wear these necklaces or hang
them in their cars in the belief that they bring some benefit and ward off
some harm, and they seek blessing from it, thereby falling into shirk,
because the Prophet (peace and blessings of Allaah be upon him) told us
that wearing amulets is shirk. As narrated by Abu Dawood (3883) and classed
as saheeh by al-Albaani in Saheeh Abi Dawood.
It is well known that Islam came to block every route that
may lead to shirk.
Moreover the rights that the Prophet (peace and
blessings of Allaah be upon him) has over us are many, and they cannot be
fulfilled merely by putting his name on necklaces, medallions and frames.
The rights of the Prophet (peace and blessings of Allaah
be upon him) over us are that we should believe in him and in what he told
us, obey his commands, heed his prohibitions, submit to his rulings and
accept them, follow his Sunnah, send blessings upon him ( (peace and
blessings of Allaah be upon him)), defend him and refute those who criticize
him and disbelieve in him. May Allaah send blessings and peace upon him. And
Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/81998/wearing-a-necklace-on-which-it-says-ya-muhammad | 188 | 81,998 |
569 | Ruling on shaving part of the head only | Question
What is the ruling on al-qaza’? Is it makrooh?. | Praise be to Allah.Qaza’ means shaving part of the head and leaving part of it.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Sharh al-Mumti’ (1/167): Qaza’ means shaving part of the head and leaving part of it. It is of different types:
1-
Where the shaving is not done properly, so some hair is shaved on the right side and on the left, and on the front, and on the back [i.e., separate parts of the head are shaved and the rest is left].
2-
Where the middle is shaved and the sides are left.
3-
Where the sides are shaved and the middle is left.
4-
Where the front part only is shaved and the rest is left.
End quote.
The Prophet (peace and blessings of Allah be upon him) forbade qaza’. Al-Bukhaari (5921) and Muslim (2120) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) forbade qaza’. Naafi’ was asked: What is al-qaza’? He said: Shaving part of a boy’s head and leaving part.
Imam Ahmad (5583) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) saw a boy, part of whose hair had been shaved and part had been left. He forbade that and said: “Shave it all or leave it all.” Classed as saheeh by al-Albaani in Silsilat al-Ahadith al-Saheehah (1123).
The prohibition in these ahadith which speak of qaza’ is to be understood as meaning that it is makrooh, not haraam.
Al-Nawawi (may Allah have mercy on him) said in al-Majmoo’ (1/347): Qaza’, which means shaving part of the head, is makrooh because of the hadeeth of Ibn ‘Umar in al-Saheehayn, which says that the Messenger of Allah (peace and blessings of Allah be upon him) forbade qaza’. End quote.
The author of Mataalib Ooli al-Nuha (may Allah have mercy on him) said: Qaza’, which means shaving part of the head and leaving some, is makrooh. End quote.
Based on this, qaza’ is makrooh, unless a person does it in imitation of the kuffaar or evildoers, in which case it is haraam, not makrooh.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Qaza’ is makrooh, because the Prophet (peace and blessings of Allah be upon him) saw a boy, part of whose hair had been shaved and part had been left. He told them not to do that and said: “Shave it all or leave it all.” But if it is done in imitation of the kuffaar it is haraam, because imitating the kuffaar is haraam. The Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” end quote.
Al-Sharh al-Mumti’ (1/167).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=9 | https://islamqa.info/en/answers/106810/ruling-on-shaving-part-of-the-head-only | 188 | 106,810 |
570 | If a woman commits zina, then she is forced to marry a chaste man, is that marriage valid? | Question
I want to know that, in Quran Allah the almighty says a fornicator shall not marry anyone but another fornicator. I also heard that in hadith and sunnah a man guilty and punished for zina was not allowed to marry any virgin but to some woman similarly punished. So, what if a woman who gets married to a man who is not a fornicator but she is unfortunately one. She couldnt help but get married to this man because of the situation. What can she do about this problem. She feels scared of having intercourse because the marriage is not halal as per the ruling of the Quran and it is wrecking havoc in the lives of everyone. What is the islamic ruling in her case? No body can help her and the families are in terrible danger due to this. | Praise be to Allah.Firstly:
The verse (interpretation of the meaning) “The adulterer marries not but an adulteress...” [an-Noor 24:3] does not mean that the fornicator or adulterer cannot marry anybody but a fornicatress or an adulteress, or that the fornicatress or adulteress cannot marry anybody but a fornicator or adulterer. Rather what the verse means is that it is haraam for a man or woman who has committed zina to marry one who is chaste, unless they repent.
Ibn Katheer (may Allah have mercy on him) said: Imam Ahmad ibn Hanbal (may Allah have mercy on him) was of the view that the marriage of a chaste man to an unchaste woman is not valid so long as she remains like that, unless she is asked to repent. If she repents, the marriage contract will be valid, otherwise it will not. Similarly, it is not valid for a free, chaste woman to be given in marriage to a man who is immoral and unchaste, unless he repents sincerely, because Allah, may He be exalted, says (interpretation of the meaning): “Such a thing is forbidden to the believers” [an-Noor 24:3]. End quote.
Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said: What this verse means is that if a person commits zina, man or woman, and has not repented from that, then the one who wants to marry him or her even though Allah has forbidden that, must be:
- either one who does not adhere to the rulings of Allah and His Messenger, and such a person cannot be anything other than a mushrik;
- or if he does adhere to the rulings of Allah and His Messenger, but he wants to marry this person even though he is aware of her zina, then this marriage itself is zina, and the one who wants to get married is an adulterer and unchaste. If he truly believed in Allah, he would not want to do that.
This clearly indicates that it is haraam to marry a fornicatress or adulteress unless she repents, and it is haraam to marry a fornicator or adulterer unless he repents.
End quote from Tayseer al-Kareem ar-Rahmaan fi Tafseer Kalaam al-Mannaan (p. 561).
Therefore, it is not permissible for a chaste man to marry a fornicatress, and by the same token it is not permissible for a chaste woman to marry a fornicator, unless the one who has committed zina repents. Similarly, it is not permissible for the man or woman who has committed zina to get married unless they repent.
For more information, please see the answer to question no. 14381.
Secondly:
If a person repents from zina, he is no longer described as a fornicator or adulterer, therefore the prohibition on marriage of a fornicator or adulterer no longer applies to him; in that case it is permissible for him to marry a chaste woman, i.e., one who never committed zina; it is also permissible for him to marry a woman who committed zina previously but has now repented.
The same applies to the woman who has committed zina. She does not have the right to marry a chaste Muslim man unless she repents. But if she repents, it is valid for her to marry him.
With regard to what you have mentioned about the fornicator who has been given a hadd punishment not being allowed to marry anyone but a woman who is like him, who committed zina and has been subjected to the hadd punishment, this is a view that was narrated from some of the early generations, for which they quoted as evidence the report narrated by Abu Dawood (2052) from Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The fornicator who has been flogged may not marry anyone but a woman who is like him.”
It was classed as saheeh by Shaykh al-Albaani in Saheeh Sunan Abi Dawood.
Al-Qurtubi (may Allah have mercy on him) said: az-Zajjaaj and others narrated from al-Hasan that he said: What is meant is the fornicator and fornicatress on whom the hadd punishment has been carried out. He said: This is the ruling from Allah, so it is not permissible for the fornicator on whom the hadd punishment has been carried out to marry any but a woman on whom the hadd punishment has been carried out. Ibraaheem an-Nakha‘i said something similar.
In Musannaf Abi Dawood it is narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No fornicator on whom the hadd punishment has been carried out should marry anyone but one who is like him.” And it was narrated that one on whom the hadd punishment had been carried out (because of fornication) married one on whom it has not been carried out (i.e., one who was chaste), and ‘Ali (may Allah be pleased with him) separated them.
The correct view is that the description “one who has been flogged” in the hadeeth refers to one who is known to have committed zina and it has been proven against him, and that can only apply to one on whom the hadd punishment has been carried out. Therefore what the hadeeth means is: it is not permissible for a chaste woman to marry one who is known to have committed zina, and it is not permissible for a man to marry a woman who is known to have committed zina. So the meaning of the hadeeth is in accordance with the meaning of the verse (interpretation of the meaning) “The adulterer marries not but an adulteress...” [an-Noor 24:3], and reinforces that meaning.
Ash-Shawkaani (may Allah have mercy on him) said: The words “the fornicator who has been flogged” refer to one who is known to have committed zina. This indicates that it is not permissible for a woman to marry a man who is known to have committed zina; similarly, it is not permissible for a man to marry a woman who is known to have committed zina. This is indicated by the verse mentioned in the book, because at the end of it it says“Such a thing is forbidden to the believers” [an-Noor 24:3]. End quote from Nayl al-Awtaar, 6/201
Based on the above, if the woman regrets what she fell into of fornication and repented from it before that man married her, then the marriage contract is valid. But she has to conceal her (past misconduct) and not tell anyone about what she did previously.
But if the marriage contract was done before she repented from zina, then the opinion on which fatwas on this website are based is that the marriage is not valid and the marriage contract must be re-done. See the answer to question no. 85335
Therefore, if it is possible to repeat the marriage contract – if the marriage contract was done before repentance – even if that is with any acceptable excuse, then this is what should be done and is more on the safe side, so as to avoid a matter concerning which the scholars (may Allah have mercy on them) differed, and it is more on the safe side for the marriage contract.
But it is not possible to do that except by stating clearly that zina occurred, and if doing so will lead to negative consequences, such as if the husband will divorce the wife if he finds out about her past, or at least it would create mistrust and doubt on the part of the husband if he agrees to keep his wife with him, or it will disclose her fault among the people or cause her shame, and other negative consequences, then there is no blame on her, in sha Allah, if she continues with this marriage contract. Undoubtedly this opinion carries weight and has a valid foundation; in fact it is the view of the majority of scholars, especially with regard to one who entered into that marriage contract believing that it was valid.
In fact some of the Hanbalis themselves even stated clearly that marriage in the case mentioned is valid.
Al-Mirdaawi (may Allah have mercy on him) said: Some of our companions said: it is not haraam for her to get married before repentance if someone other than the fornicator marries her. This was stated by Abu Ya‘la as-Sagheer.
End quote from al-Insaaf, 8/133
To sum up:
If it is not possible to renew the marriage contract between the two families except by causing greater negative consequences, or creating a scandal and exposing the woman to shame, there is nothing wrong with her remaining in this marriage and letting her husband be intimate with her, and living her life in a normal manner.
For more information, please see the answer to question no. 131467
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/199600/if-a-woman-commits-zina-then-she-is-forced-to-marry-a-chaste-man-is-that-marriage-valid | 177 | 199,600 |
571 | A girl is not sure whether she is to be attributed to her father | Question
I am in need of immediate advise. I am afraid I am a produt of zina as my mother gave bith to me in less than 5 months after marriage. My parents got married when my mother was pregnant. I am not completely sure if the nikaah took place before the celebration but. I don't know how to ask my parents about this as am still young. Pls advise me on what to do. Am I considered my fathers' child? | Praise be to Allah.
In His holy Book, Allah instructs us not
to enquire too deeply into matters that have nothing to do with our deeds
and which, if the truth became plain to a person, may cause him trouble.
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Ask not about
things which, if made plain to you, may cause you trouble. But if you ask
about them while the Quran is being revealed, they will be made plain to
you. Allah has forgiven that, and Allah is Oft-Forgiving, Most Forbearing”
[al-Maa’idah 5:101].
In Tafseer Ibn Katheer (3/203) it
says:
Here Allah, may He be exalted, instructs
His believing slaves and tells them not to ask about things for which there
is no benefit for them in asking and enquiring about them, because if those
matters were made plain to them, it may cause them trouble and it may be
difficult for them to hear about them. End quote.
The commentators mentioned as the reason
for revelation of this verse a situation that is similar to your situation
that you are asking about. One of the Sahaabah was uncertain about his
attribution to his father, and he wanted to find out about that by asking
the Prophet (blessings and peace of Allah be upon him). But when he asked
him, and the Prophet (blessings and peace of Allah be upon him) answered his
question, Qur’an was revealed criticising this behaviour on the part of that
questioner and rebuking him for enquiring into such matters. Al-Bukhaari
(7089) and Muslim (2359) narrated that Anas (may Allah be pleased with him)
said: (The people) asked the Prophet (blessings and peace of Allah be upon
him) until he was hard pressed by their questioning. He ascended the minbar
one day, and said: “You will not ask me anything but I will explain it to
you.” I started to look to my right and my left, and every man had wrapped
his head in his garment and was weeping. A man (‘Abdullah ibn Hudhaafah) who
used to be slandered and attributed to someone other than his father [i.e.,
if he had a dispute with anyone, his opponent would attribute him to someone
other than his father] stood up in the mosque and said: O Prophet of Allah,
who is my father? He said: “Your father is Hudhaafah.”
Qataadah used to quote this hadeeth in
reference to the verse (interpretation of the meaning): “O you who
believe! Ask not about things which, if made plain to you, may cause you
trouble” [al-Maa’idah 5:101].
Az-Zuhri said: The mother of ‘Abdullah ibn
Hudhaafah (who was the mother of the Sahaabi who asked this question) said:
I have never seen a son more disrespectful than you. How can you be sure
that your mother did not commit some of the sins committed by the women of
the Jaahiliyyah, thus you would have exposed her before the people?
What we advise you to do is to refrain
from mentioning this matter and from wondering and asking about it. Do not
ask your parents or anyone else about it. You are definitely to be
attributed to your father, because you were born to his wife and the
Messenger of Allah (blessings and peace of Allah be upon him) said: The
child is for the (owner of the) bed (i.e. the husband). Narrated by al-Bukhaari
(2053) and Muslim (1457). We ask Allah to guide you and help you to do all
that is good.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/217928/a-girl-is-not-sure-whether-she-is-to-be-attributed-to-her-father | 177 | 217,928 |
572 | Her father did not allow her to marry a man, then she committed zina with him | Question
I have been facing a serious problem for approximately one year. I am a Turkish girl, twenty-one years old, and I live in Germany. Although my family are not religiously committed, I am trying – praise be to Allah – to adhere to the teachings of Islam. But despite that there are many problems between me and my family, because they object to me adhering to religious observances such as wearing hijab and so on. Now I want to get married to an Afghan man who is also religiously committed. I told my father about that, but he is a fanatic nationalist, and he rejected this marriage, and he beat me for this reason. I can no longer put up with it and my mother cannot help me, because she is very afraid of my father. We have been waiting for a year, and he has not agreed to the marriage yet. During this period we committed zina, and we do not know what to do. We feel distraught, and we want to get married, but we cannot do that without my father’s agreement. Hence I do not know what to do. Is it permissible to get married without the consent of the girl’s father? | Praise be to Allah.Firstly:
We are very surprised when you say that you are trying to adhere to the teachings of Islam, then we see that you have squandered the most precious thing a girl possesses after her religious commitment, which is her chastity and honour! How could you accept to sink to such a level and commit this evil action?! How could you have surrendered your honour to be violated by a stranger (non-mahram)? Does the fact that your family does not agree to marriage to a particular man make it permissible for you to fall into zina and commit this grave major sin?!
We are also surprised by a religiously committed man who tempted you to commit this evil action, or who fell into this evil action with you. To be honest, we do not know what religious commitment is in your opinion!
What you must do now is repent sincerely from what you have done. That requires you to regret what has happened, to resolve not to commit such a sin again, and to cut off ties completely with that evildoer and sinner. It is not permissible for you to talk to him or correspond with him, let alone meet him. This is what is required by sincere repentance which Allah, may He be exalted, has enjoined upon the sinners, as He says (interpretation of the meaning):
“O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise)…”
[at-Tahreem 66:8].
Secondly:
You should understand that the action that you have both committed has made it haraam for you to marry, even if your father agrees to the marriage. That is because Allah, may He be exalted, has prohibited marriage of the man and woman who commit zina, unless they both repent.
Ibn Qudaamah (may Allah have mercy on him) said:
If a woman commits zina, it is not permissible for the one who is aware of that to marry her, unless two conditions are met:
1. That her ‘iddah has ended; if she became pregnant as a result of zina, then her ‘iddah ends when she gives birth, and it is not permissible to marry her before that.
2. That she should repent from zina.
He also said:
If these two conditions are met, it is permissible for her to marry the zaani or someone else, according to most of the scholars, including Abu Bakr, ‘Umar, Ibn ‘Umar, Ibn ‘Abbaas, Jaabir, Sa‘eed ibn al-Musayyab, Jaabir ibn Zayd, ‘Ata’, al-Hasan, ‘Ikrimah, az-Zuhri, ath-Thawri, ash-Shaafa‘i, Ibn al-Mundhir, and ashaab ar-ra’y. End quote.
Al-Mughni, 7/108, 109
We have previously discussed the ruling on this matter in the answers to the following questions: 11195, 85335, 96460, 87894 and 14381
Therefore, if Allah enables you to repent sincerely from this obvious sin and immoral action, then it will be possible for you to marry this man, if you think that he has repented sincerely too, and if you can convince your father or he (the man) can try to win him over. If that is not possible, then perhaps Allah will give you someone better than him instead.
Thirdly:
With regard to parents and guardians in general, we advise them: fear Allah with regard to the girls under your care, and do not do anything that you will regret afterwards for the rest of your lives, when regret will not benefit you. “If there comes to you one with whose religious commitment and character you are pleased, then give (your daughter or female relative under your care) to him in marriage.” This is the advice of your Prophet (blessings and peace of Allah be upon him). “For if you do not do that, there will be tribulations on earth and much corruption,” as it says in the rest of the hadeeth. So if someone comes to you, wanting to marry your daughter or sister, do not put obstacles in his path; do not give precedence to language, nationality, race or colour over religious commitment. Do not give the Shaytaan any opportunity to cause your daughters and female relatives to fall into his traps. Beware lest the Shaytaan tempt them to do two serious things, two grave sins, namely zina or marrying without a wali (guardian) one who came to propose marriage to her and was rejected by you, because that (marrying without a wali) makes the marriage contract invalid. Here you have seen the real-life story that is mentioned in this question; the girl ended up committing zina with the man who had proposed to her, and now she is asking about getting married without the permission of her wali. This is not an excuse for her, but what will your excuse be before your Creator when He calls you to account for the trust that He commanded you to take care of? What will be your excuse before Allah when you rejected a religiously-committed man who wanted to marry your daughter or your sister in accordance with the Qur’an and Sunnah?
We are not making any excuse for that girl who has committed a grave sin; if she gets married without the permission of her wali, then her marriage will be invalid. But at the same time, we are blaming the guardians who do not fear their Lord, may He be exalted, and who neglected that which was entrusted to them.
We also say to the girl: It may be better for you if your family reject some of those who want to propose to you, if they think that this is better with regard to your religious commitment and your worldly affairs, so you should not insist on a particular person. Guardians who prevent their daughters or female relatives from getting married at all are sinning, and in that situation she may refer her case to the shar‘i judge or whoever is acting in his stead, so that guardianship may be passed to someone other than that guardian who is refusing to arrange her marriage. If there is no one else who is deserving of guardianship, then the shar‘i judge or whoever is acting in his stead then assumes the role of guardian (wali) and he may arrange her marriage himself. But if a woman does the marriage contract for herself without any guardian (wali) at all, then her marriage contract is invalid.
For more information on this matter, see the following questions: 7193, 10196, 36209, 2127 and 7989.
In the questions referred to there is a discussion of the evidence for the marriage contract being invalid if it is done without the consent of the guardian (wali), as well as a discussion of what the woman should do if her guardian (wali) is preventing her from getting married, and so on.
See also the answer to question no. 20162 for the stories of some women who went against their families’ opinions and married the men they wanted to marry.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/116439/her-father-did-not-allow-her-to-marry-a-man-then-she-committed-zina-with-him | 177 | 116,439 |
573 | He committed zina before he became Muslim, and had a son; can the child be attributed to him and how should he take care of him? | Question
my name is XXX and a muslim revert alhamdulillah. I have a question concerning Haram children. From my jahiliya time I have a son who is now 9 years old, and his mother and me were NOT married and before I accepted Islam we separated. In my country the law says that when parents separate or get divorce, the children live 50% with each parent and both have the right to decide. Of course only when both parents agree to do so, but how much does this stand in condradiction to islamic law? What is the ruling in these cases, and is it a difference that he is a “haram kid”, since his mother and me were never married? Has my son to be attributed to his mother or to me or to both? The problem is also that I want to be him muslim of course, but his mother doesnt want this, and he doesn’t want it either. The next problem is also that because of this law I still have to have contact with his mother, who now is a haram woman for me of course. How can I deal with this matter?
Now I am married to a muslima alhamdulillah and we are expecting a baby in october inshaAllah. Of course we want to raise our kids as good muslims and we are both serious about our religion and we want to do what Allah loves. But how can I combine this with my son from jahiliya time who is a “haram” kid and whose mother doesn’t let me raise him as a muslim? | Praise be to Allah.Firstly:
The scholars differed concerning the attribution of an illegitimate child, if his mother was not married at the time when she committed zina (fornication/adultery) – as is the case here. The majority of scholars are of the view that he is not to be attributed to the zaani.
Some scholars are of the view that if the zaani (one who committed zina) acknowledges the child, it is permissible to attribute him to him. This view was favoured by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim (may Allah have mercy on them both).
Ibn Taymiyah (may Allah have mercy on him) said:
There are two scholarly opinions regarding the case where the zaani acknowledges his son, if the woman is not married. The Prophet (blessings and peace of Allah be upon him) said: “The child is for the (owner of the) bed (the husband) and the adulterer gets nothing.” So he attributed the child to the husband and not to the zaani. If the woman is not married, then this hadith does not apply, and ‘Umar attributed children who were born during the Jaahiliyyah to their fathers.
End quote from Majmoo‘ al-Fataawa (32/112-113)
Ibn al-Qayyim (may Allah have mercy on him) said:
Ishaaq ibn Raahawayh was of the view that if the child who is born as a result of zina was not born to a married woman, and thus could not be attributed to the husband, and the zaani acknowledged him, then he was to be attributed to him. … This was also the view of al-Hasan al-Basri; it was narrated from him by Ishaaq ibn Raahawayh with his isnaad that a man committed zina with a woman and she gave birth to a boy, and the zaani acknowledged him. He said: He is to be flogged and the child is to be attributed to him. This is also the view of ‘Urwah ibn az-Zubayr and Sulaymaan ibn Yasaar, from whom it was narrated that they said: If a man comes to a boy and claims that he is his son and that he committed zina with his mother, and no one else claimed this child, then he is his son.
End quote from Zaad al-Ma‘aad (5/381)
One of the most famous proofs given by those scholars who are of this view is the verdict of the Rightly Guided Caliph ‘Umar ibn al-Khattaab (may Allah be pleased with him) in a similar case. It was narrated from Sulaymaan ibn Yasaar that ‘Umar ibn al-Khattaab (may Allah be pleased with him) used to attribute children born during the Jaahiliyyah to those who claimed them (as their sons) in Islam. Narrated by Imam Maalik in al-Muwatta’ (2/740). See also the answer to question no. 33591 .
This view is more likely to be correct because that deed (fornication) had been committed by the two parties before Islam. It is on this basis that the action of ‘Umar (may Allah be pleased with him) mentioned above is to be understood.
Al-Maawirdi (may Allah have mercy on him) said:
With regard to the response to the hadith narrated from ‘Umar (may Allah be pleased with him), according to which he attributed the children of women who had been prostitutes during the Jaahiliyyah to their fathers after Islam: that had to do with fornication with prostitutes during the Jaahiliyyah, not after Islam; the ruling on fornication during the Jaahiliyyah was more lenient than the ruling on fornication after Islam. Therefore there is some doubt concerning this issue, and where there is doubt, it is permissible to attribute the child to the man who claims he is his son. But it is different when there is no doubt about the issue after Islam.
End quote from al-Haawi al-Kabeer (8/162-163)
Conclusion:
The basic principle with regard to the child mentioned is that he should be attributed to his mother and not to you, but if you want him to be attributed to you or there is a shar‘i interest to be served by attributing him to you, such as encouraging the child to become Muslim, or if the law in your country obliges you to attribute him to yourself, if paternity can be proven by means of testing, then we hope that there will be no blame on you for attributing him to yourself and following the view of those scholars who allowed that, as mentioned above.
If he is not attributed to you, for some reason or other, or you do not want that, then there is no blame on you in this case either. Rather this is the basic principle and it is the view of the majority of scholars.
Secondly:
The basic principle with regard to custody of a child before he reaches the age of discernment is that he should stay with his mother, then when he reaches the age of discernment he may be given the choice between his parents. But if there is any risk of harm to the child if his mother is given custody of him, or if there is a greater purpose to be served by the child staying with his father, then custody is to be given to the father if possible.
Please see the answer to question no 153390
If you hope that your being given custody of the child or his being close to you will benefit him in religious terms, or encourage him to become Muslim, then you should strive to have him near you and soften his heart towards your religion, in the hope that Allah may save this soul from the Fire through you.
With regard to your situation, we think that the best way to follow is for you to try hard to take care of him and soften his heart by showing kindness and compassion, and showing that you take an interest in his affairs, so that he will see you as a good example of Islam and so that he will miss you if you are absent and will be happy to see you if you are present. This will open the child’s heart to listening to your advice and following it.
Allah, may He be exalted, says (interpretation of the meaning):
“And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him)”
[Aal ‘Imraan 3:159].
But if the law does not allow you to have custody of him and you are not able to have any influence over him, then we hope that there will not be any blame on you for that, in sha Allah. Islam erases whatever came before it, and this child is the outcome of something that happened at a time of Jaahilyyah the sin of which Allah has erased from you, in sha Allah, by your becoming Muslim.
So now you should focus on doing good in the future and making up for what you missed out on with regard to this child by raising your legitimate child properly and being kind to him.
With regard to meeting the child’s mother, you can do that in the presence of a third party, such as your wife or mother, for example, or a mahram (close relative) of hers, so that you will not be alone with her in the manner that it is prohibited.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/218515/he-committed-zina-before-he-became-muslim-and-had-a-son-can-the-child-be-attributed-to-him-and-how-should-he-take-care-of-him | 177 | 218,515 |
574 | Concerning obedience to his disbelieving parents, and attribution of an illegitimate son | Question
I am a revert and from my jahiliyya time I have a son who is now 9 years.
His mother and me were never married and 3 years ago we separated. 2 years ago I reverted alhamdulillah and now I am married to a pious and religious muslim woman alhamdulillah.
My son is today living more with his mother than with me and my wife plan to move to another city where there is a mosque and more muslims to socialize with, and its not even far away but somehow my mother and her husband (I refer to them as my parents) are against this idea and cannot understand it. They are also non-muslims and sometimes I feel that they are a little against my wife, and also they have difficulties in understanding that we are practicing muslims.
I know that as muslim I have to obey my parents even when they are kuffar but until what point?
I just want to plan and live my life with my wife and I have no intention to cut my family ties with either my son or with them. What can you advise me to handle this situation? Now my parents are angry with me and we are not talking at the moment. And what is the ruling in Islam according to my son? Who is he attributed to? | Praise be to Allah.Firstly:
We congratulate you on your entering Islam, the religion of truth and of sound human nature with which Allah created His slaves. We ask Allah, may He be glorified, to make you steadfast in adhering to His religion and to protect you from the evil of the devils among mankind and the jinn.
With regard to your disbelieving parents, you have to honour them, uphold ties with them, and keep company with them on a basis of kindness. Allah, may He be exalted, says (interpretation of the meaning):
“And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.
But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.”
[Luqmaan 31:14,15]
It says in al-Fawaakih ad-Dawaani ‘ala Risaalat Ibn Abi Zayd al-Qayrawaani (2/290): One of the individual obligations upon every accountable individual is honouring his parents, i.e., treating them kindly, even if they are evildoers, with regard to anything that does not involve shirk (or sin), and even if they are mushrikeen, because of the verses which indicate that in general terms. Rights are not waived because of evildoing or being of different religions. End quote.
With regard to obeying disbelieving parents in matters that are right and proper, the scholars differed as to whether that is obligatory. A number of scholars stated that it is also obligatory to obey them in matters that do not involve disobedience towards Allah, may He be exalted.
It says in al-Adaab ash-Shar‘iyyah wa’l-Minah al-Mar‘iyyah (1/437): From the above it appears that obedience to one’s father is obligatory even if he is a disbeliever. This was stated definitively by the author of an-Nuzum. The apparent meaning of his words in al-Mustaw‘ab as-Saabiq concerning the words “even if they are evildoers” indicates that if the parents are disbelievers, in that case it is not obligatory to obey them. That concurs with what was mentioned by our companions, that their permission is not needed for jihad, regardless of whether it is an individual obligation in his case or not. End quote.
But if the disbelieving parents behave in such a manner that it seems that want to bar their child from Islam or from following its laws and obligatory duties, or from something that is more beneficial to him in terms of his religious commitment that enables him to learn and understand matters of religion, then it is definitely not permissible to obey them in that case.
Based on that, you do not have to obey your parents by not moving to that place that is better for you and your wife in terms of your religious commitment.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about a father who did not let his son attend classes and study circles, which resulted in the son losing his religious commitment and going to watch movies and do other haraam things; is the action of this father regarded as barring his son from the path of Allah, and is the son obliged to obey his father in this instance?
He replied:
If your father or mother forbids you to attend study circles, you should not obey him, because attending study circles is something good, and it will not result in any harm to the parents. Therefore we say: do not obey them, but strive to be diplomatic with them.
What is meant by being diplomatic is not to tell them that you are going to study circles; rather you can act as if you are going to see your friends and the like.
With regard to the father and mother who prevent the son from attending study circles, that comes under the heading of preventing the remembrance of Allah, so they are sinning by doing this. What the father and mother should do if they see their son is interested in seeking knowledge is to rejoice at that and help him as much as possible, because this is a blessing from Allah to him and to them. Who is the child who can benefit a parent if he or she dies? It is the righteous child, as the Prophet (blessings and peace of Allah be upon him) said: “When a person dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge or a righteous child who will pray for him.”
End quote. Liqaa’aat al-Baab al-Maftooh, no. 99, p. 9
Our advice to you in this case is that you should move to that place where there is a mosque and more Muslims, so that you can cooperate with them in righteousness and piety and in obedience to Allah, may He be glorified and exalted.
We should not neglect to remind you to strive to call your parents to the truth, for they are in the greatest need of that, to save them from disbelief and sin. You should use wise means of calling them and strive to show kindness towards them as much as you can.
Secondly:
With regard to this child who was born from an illicit relationship, he should not be attributed to you at all; rather he should be attributed to his mother who gave birth to him. That is because the Prophet (blessings and peace of Allah be upon him) said: “The child is for the (owner of the) bed and the fornicator gets nothing.” Narrated by al-Bukhaari (2053) and Muslim (1457)
But if the woman with whom the man committed that evil act is not married, then a number of scholars said that it is permissible for the fornicator in that case to attribute the child she bore to himself.
This has been discussed in fatwa no. 85043 .
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/220070/concerning-obedience-to-his-disbelieving-parents-and-attribution-of-an-illegitimate-son | 177 | 220,070 |
575 | Ruling on one who commits zina after doing the marriage contract and before consummation of the marriage | Question
There is a young man who married a young woman, but she is still living in her family’s home and the marriage has not been consummated with her. Her father gave her the mahr in full, according to local tradition and custom. But the girl fell into zina and became pregnant as a result. The hadd punishment was carried out on her and on the one who committed zina with her, namely one hundred lashes, according to the text of the Holy Qur’an, and banishment for one hijri year. Then we separated her from her husband, and ruled that the entire mahr that her father took must be returned. We quoted as evidence for that the hadeeth of Abu Dawood, who narrated it in Kitaab an-Nikaah (the Book of Maariage), when the Prophet (blessings and peace of Allah be upon him) ordered that a woman who was pregnant as a result of zina be given one hundred lashes, and he said: “She is entitled to the mahr for what she permitted of intimacy with her.” And he separated them. In this case, the husband did not have any intimacy with his wife at all.
Our question is: did we do the right thing in ruling that the entire mahr taken by the father in his daughter’s name should be returned, and we said that she is not entitled to any mahr, because of the apparent meaning of the hadeeth quoted above? | Praise be to Allah.Firstly:
If a woman commits zina before consummation of her marriage, then she is to be treated in the same manner as a virgin with regard to the hadd punishment, because the description of having been previously married, in which case the hadd punishment is stoning, does not come into effect merely with the drawing up of the marriage contract, even if the spouses have been alone together in addition to having done the marriage contract. Rather it is essential that vaginal intercourse should have occurred, as we have explained in fatwa no. 120913
The hadd punishment for an unmarried woman, if she commits zina, is one hundred lashes. The basis for that is the verse in which Allah, may He be exalted, says (interpretation of the meaning): “The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment.” [an-Noor 24:2].
To that may be added banishment for one each year; this is proven according to the Sunnah. It was narrated that ‘Ubaadah ibn as-Saamit said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Learn from me, learn from me. Allah has ordained a way for them. For an unmarried person with an unmarried person, one hundred lashes and exile for one year. For a married person with a married person, one hundred lashes and stoning.”
Narrated by Muslim (1690), Abu Dawood (4415) and at-Tirmidhi (1434).
This is the view of the majority of scholars, even though some of them differed concerning that. Ibn Qudaamah (may Allah have mercy on him) stated that there was a difference of opinion concerning that, and he quoted the evidence of those who say that the woman is not to be banished. He said:
In addition to flogging, the zaani is to be banished for one year, according to the majority of scholars. That was narrated from the Rightly Guided Caliphs, and it was the view of Ubayy, Ibn Mas‘ood and Ibn ‘Umar (may Allah be pleased with them), as well as ‘Ata’, Tawoos, ath-Thawri, Ibn Abi Layla, ash-Shaafa‘i, Ishaaq and Abu Thawr.
Maalik and al-Awzaa‘i said:
Only the man is to be exiled and not the woman, because the woman needs to be guarded and protected, and because her exile will be either with or without a mahram, and it is not permissible for her to be exiled without a mahram, because the Prophet (blessings and peace of Allah be upon him) said: “It is not permissible for a woman who believes in Allah and the Last Day to travel the distance of one day and one night except with a mahram.” Moreover, exiling her without a mahram exposes her to temptation and may be the cause of her being neglected. However, if she is exiled with a mahram, that is exiling someone who did not commit zina and banishing someone who did not commit a sin, even if she is forced to give him money in return. Doing that is adding to the punishment something that is not prescribed.
End quote from al-Mughni (9/43)
The correct view concerning this matter is that a woman may be exiled if she has a mahram with her, because the hadeeths that speak of exile are general in meaning and include everyone who commits zina, whether man or woman.
An-Nawawi said in his commentary on the hadeeth of ‘Ubaadah quoted above: With regard to the words of the Prophet (blessings and peace of Allah be upon him) “and he is to be banished for one year”, this gives proof for ash-Shaafa‘i and the majority of scholars, who said that punishment for one year is obligatory, whether the guilty party is a man or a woman.
End quote from Sharh an-Nawawi ‘ala Muslim (11/189)
But if she does not have a mahram, then that she is not to be banished, because banishing her in that case would be exposing her to temptation and encouraging her to deviate.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: She is to be banished for one year, so long as she has a mahram, and she is to be banished to a safe place. The fuqaha’ of the (four) madhhabs are of the view that she is to be banished, even if she has no mahram.
The second view is the one that is more correct, that she should not be banished if she is on her own. That is because the purpose behind banishment is to keep her away from temptation, but if she is exiled on her own, that is more likely to lead to temptation and evil, because she has no one with her to check her, and because if she is exiled without a mahram – especially if she needs money – then she may end up selling her honour so that she can eat and drink.
The correct view is that if she does not have a mahram, it is not permissible for her to be exiled. But what should we do? Some of the scholars said that she should be taken out to a nearby town, within the distance at which shortening prayers become permissible, and her guardian should be instructed to keep an eye on her. But the correct view is that there is no need for that, and she should remain in her own city.
It was also said that she should be detained in a safe place. Detention in this case takes the place of exile. That is because she will not get in touch with anyone and no one will get in touch with her and this opinion carries some weight.
End quote from ash-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘ (14/237)
Secondly:
It is not necessary to separate a woman who committed zina and her husband, whether she committed zina before or after consummation of the marriage, because marriage is not rendered invalid by zina. Ibn Qudaamah (may Allah have mercy on him) said: If a man’s wife commits zina, or her husband commits zina, the marriage is not annulled, whether that occurred before consummation of the marriage or afterwards, according to most of the scholars.
End quote from al-Mughni (9/565).
Thirdly:
If the husband chooses to separate from his wife who committed zina before consummation of the marriage, then he must divorce her (talaaq), and if he divorces her then she is entitled to half of the agreed-upon mahr, because Allah , may He be exalted, says (interpretation of the meaning): “And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal money given by the husbands to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr” [al-Baqarah 2:237].
It is permissible for the husband to prevent her marrying someone else by refusing to divorce her or consummate the marriage with her, so that she will release herself from him by giving wealth, because Allah, may He be exalted, says (interpretation of the meaning): “O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good” [an-Nisa’ 4:19].
The “open illegal sexual intercourse” mentioned in the verse is zina, as we have explained in detail in fatwa no. 146100.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/198743/ruling-on-one-who-commits-zina-after-doing-the-marriage-contract-and-before-consummation-of-the-marriage | 177 | 198,743 |
576 | She committed an immoral action with a young man, then he left her; should she wait for him to marry her? | Question
I just wanted to ask you Question regarding something serious.
basically one of my friend she is afghan 20 years old and she was going out with a bengali boy who is 19 years old, they both love each other and they both had sexual intercourse, the boy broke up with because of his sisters because his sisters likes ruining peoples relationships. they went out with each other 1 year and so, the boy parents kept on telling him to get married but he refused becuase hes young and has no job nothing. he was brainwashed to go back home and he still called the girl and everything and a month later him being back home the girl heard hes getting married without any fuss or telling anyone, most people its black magic because the boy didnt wanted to get married.
the girl doesnt know what to do now because she wants to move on with her life but she can't and she says if the boy comes back to london should she take him back if he comes back to her??? and if some one has done black magic on him 'sisters' would one day the truth will come out or not??
the girl wanted to ask if she can do ishtikara and see what happens or should she just leave everything to Alla'Tala as she has done now!!
and do you think its better for her to stay away from hes family and has no sort of contact with them??
It would be really helpful if you can sort this out please | Praise be to Allah.Firstly:
This relationship that developed between the young man and the young woman, which usually starts with a look and infatuation, and often ends with immoral actions, is a haraam and sinful relationship which can only lead to evil, corruption and temptation. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah (i.e. anything that transgresses its limits (a great sin)), and an evil way (that leads one to Hell unless Allah forgives him)” [al-Isra’ 17:32].
Shaykh as-Sa‘di (may Allah have mercy on him) said:
The prohibition on coming near it is more eloquent than simply prohibiting this action, because that includes the prohibition on all the things that lead to it and promote it. The one who plays with fire will soon get burnt, especially with regard to this matter which many people have a strong desire for.
End quote from Tafseer as-Sa‘di, p. 457
For a young man to get to know a girl who is not his mahram, and for them to fall in love with one another, and what that leads to of meetings and conversations and strong emotions and so on – all of these are among the most easily accessible doorways to mischief and fitnah. Anyone who has ears to hear or eyes to see will know that for certain.
The issue here is not a case of magic that was done by his sister, or anything else; rather the issue is that this relationship was built on a false foundation from the outset. The first step to putting things right, and the most essential obligatory duty for both of them in this case is to repent to Allah; both the young man and the young woman should repent from that illicit relationship, then they should turn over a new page with Allah. One of the conditions of repentance for the sinner is that he should regret the sin that has passed, give it up, and resolve not to go back to it again. All of these steps mean that each of them is required to cut off ties with the other, because this is an invalid relationship that was based on haraam.
Secondly:
There is no room here for praying istikhaarah, because salaat al-istikhaarah is only prescribed concerning permissible matters that a person may be confused about and not know which is better for him. With regard to obligatory or mustahabb (encouraged) matters, there is no istikhaarah for them at all, because it is enjoined to do them according to Islam. By the same token, there is no istikhaarah for haraam and makrooh (disliked) matters either, because it is forbidden to do them according to Islam.
See the answer to question no. 11981
Once it is understood that there is no room for istikhaarah in this case, according to Islam, and that what is required from both parties is to repent sincerely to Allah and put an end to the bad relationship between them, any wise person will realise that holding onto far-fetched notions and relying on a human being who has gone away is foolish and is contrary to what is in one’s best interests in both religious and worldly terms. Hence it is said: Whoever referred you to someone who is absent has not been fair to you. This young man turned away from marrying that girl, even though he lived close to her in the same city, so how can she wait for him after he has left her and gone far away?
If both of them repent, and cut off ties between them, then after that he wants to marry her, there is nothing wrong with that, but that is on condition that you do not wait for him; rather you should erase that dark page from your life, and start a new page, in the hopes that Allah will accept your repentance, help you to carry on with your life, conceal your past mistake, and give you some one better than him.
For more information, please see the answer to question no. 117567 and 148528
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/176420/she-committed-an-immoral-action-with-a-young-man-then-he-left-her-should-she-wait-for-him-to-marry-her | 177 | 176,420 |
577 | She has been living with a man for several years and she wants to do Hajj then go back to him | Question
I formed a relationship with a man who is not of my religion, and I gave myself to him and have lived with him as a wife (without being married) for twelve years. I decided to do Hajj this year. If I do Hajj, will it be permissible for me to carry on living with him and being intimate with him? Please note that I live in North America and such relationships are recognised and are regarded here as being a form of marriage. | Praise be to Allah.
Firstly:
You have to understand that this living together is blatant zina
(fornication or adultery) which is a major sin, concerning which there are
stern warnings which should act as a deterrent and an admonition to any
believing man or woman. These warnings include the following:
1.
The report narrated by al-Bukhaari (1386), according to which the Prophet
(blessings and peace of Allah be upon him) described the punishment of the
fornicators or adulterers, among the things that he saw in his dream when
two angels came to him: “… Then we moved on until we came to an opening like
an oven, the top of which was narrow and the bottom was wide. A fire was lit
beneath it and when it flared up, they (the people in that place) rose up
until they almost came out, then when it subsided they fell back into it. In
it were naked men and women. I said: ‘Who are these?’ They said: ‘Move on,’
so we moved on…”
According to another report narrated by him (7047): “We moved on until we
came to something like an oven.” He (the narrator) said: I think he said,
“in which there was noise and voices. We looked into it and saw in it naked
men and women. Flames came to them from beneath them, and when those flames
came to them they began to shout. I said to them: ‘Who are these people?’
They said to me: ‘Move on, move on’…” At the end of the hadith it says: “As
for the naked men and women who were in a structure like an oven, they were
the men and women who committed zina.”
2.
Ibn Khuzaymah and Ibn Hibbaan narrated that Abu Umaamah (may Allah be
pleased with him) said: I heard the Messenger of Allah (blessings and peace
of Allah be upon him) say: ‘Whilst I was sleeping, two men came to me and
took hold of my upper arm. They brought me to a rugged mountain and said:
‘Climb up.’ I said: ‘I cannot.’ They said: ‘We will make it easy for you.’
So I climbed up until, when I reached the top of the mountain, I heard loud
voices. I said: ‘What are these voices?’ They said: ‘These are the howl of
the people of hell.’ Then I was taken further on, and I saw some people who
were hanging by their Achilles tendons, with the sides of their mouths cut
open and streaming with blood. I said: ‘Who are these?’ He said: ‘These are
the people who broke their fast before it was permissible to do so.’” Then
he said: May the Jews and the Christians be doomed. Sulaymaan said: I do not
know whether Abu Umaamah heard it from the Messenger of Allah (blessings and
peace of Allah be upon him) or it was his opinion. “Then he went on, and saw
some people whose bodies were greatly swollen and emitted a foul stench, and
they looked terrible. I said: ‘Who are these?’ He said: ‘These are the slain
disbelievers.’ Then he took me further on, and I saw some people whose
bodies were greatly swollen and emitted a foul stench, as if their stench
was that of latrines. I said: ‘Who are these?’ He said: ‘These are the men
and women who committed zina’…”
This hadith was classed as saheeh by al-Albaani in Saheeh at-Targheeb
wa’t-Tarheeb, no. 2393
3.
Allah has ordained that the punishment of the zaani (fornicator) who was not
previously married should be one hundred lashes, and the punishment for the
one who was previously married should be stoning to death. Allah, may He be
exalted, says (interpretation of the meaning):
“The woman and the man guilty of illegal sexual intercourse,
flog each of them with a hundred stripes. Let not pity withhold you in their
case, in a punishment prescribed by Allah, if you believe in Allah and the
Last Day. And let a party of the believers witness their punishment”
[an-Noor 24:2].
Muslim narrated in his Saheeh (3199) that the Prophet (blessings and
peace of Allah be upon him) said: “In the case of a previously married man
[committing zina with] a previously married woman, (the punishment is) one
hundred lashes and stoning.”
So
hasten to repent to Allah, may He be exalted, and sever your relationship
with this man, and do not be deceived by the fact that Allah, may He be
exalted, has been giving you respite, for He gives respite but does not
forget, and His punishment, when it comes, is severe and great indeed. He
has given you respite for many years – according to what you say in your
question – and this is because of His forbearance towards His slaves and His
desire that they should be guided, and His rejoicing when they repent. We do
not know, by Allah, how you could have lived for so many years with a man
and interacted with him as if you are married. If at that time you were far
away from Allah and drowning in worldly desires, then perhaps the fact that
you are thinking of Hajj is an indication that you want to come back to
Allah and save yourself from the Fire, for death is ever near and this world
will soon perish, then tomorrow it will be either Paradise or Hell, then
whoever is saved from the Fire and admitted to Paradise has attained
success. We ask Allah to accept your repentance and make you one of its
people.
Secondly:
It
is not permissible for you to marry this man unless he declares his Islam
and adheres to Islamic rulings, because it is not permissible for a Muslim
woman to be the wife of a disbeliever. This is a matter on which there is
scholarly consensus, because Allah, may He be exalted, says (interpretation
of the meaning):
“then if you
ascertain that they are true believers, send them not back to the
disbelievers, they are not lawful (wives) for the disbelievers nor are the
disbelievers lawful (husbands) for them”
[al-Mumtahinah 60:10]
“And give not
(your daughters) in marriage to Al-Mushrikoon till they believe (in Allah
Alone) and verily, a believing slave is better than a (free) Mushrik
(idolater, etc.), even though he pleases you. Those (Al-Mushrikoon) invite
you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His
Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs,
revelations, etc.) clear to mankind that they may remember”
[al-Baqarah 2:221].
Marriage to a non-Muslim is not regarded as a marriage; rather it is
fornication, sin and an evil deed.
You should understand that he is a man whom it is prohibited for you to
marry, and you are living with him in an unlawful manner, yet you want to
maintain that. This is darkness upon darkness. Save yourself before it is
too late.
Now you have two options:
You can give precedence to Allah, may He be exalted, and seek that which is
with Him of eternal happiness and bliss, and a life of ease; or you can give
precedence to this sinful life with a man who is not permissible for you,
but soon this life will end and you will die and your body will
disintegrate, and you will await the reckoning and recompense, at which time
the wrongdoer will bite on his hands and say:
“ ‘Oh! Would
that I had taken a path with the Messenger (Muhammad (blessings and peace of
Allah be upon him)),
‘Ah! Woe to me! Would that I had never taken so-and-so as a
friend!
‘He indeed led me astray from the Reminder (this Quran) after
it had come to me. And Shaitan (Satan) is ever a deserter to man in the hour
of need!’”
[al-Furqaan 25:27-29].
One dip in the fire of Hell is enough to guarantee that one will forget all
the pleasures of this life, no matter how great they were.
Muslim (2807) narrated that Anas ibn Maalik said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: “The most affluent of the
people in this world, of those who will go to Hell, will be brought on the
Day of Resurrection and dipped once in the Fire. Then it will be said: O son
of Adam, did you ever see anything good? Did you ever have any pleasure? He
will say: No, by Allah, O Lord. Then the most destitute of the people in
this world, of those who will enter Paradise, will be brought and dipped
once in Paradise, and it will be said to him: O son of Adam, did you ever
see anything bad? Did you ever experience any hardship? He will say: No, by
Allah, O Lord. I never saw anything bad and I never experienced any
hardship.”
Thirdly:
The most serious thing that may befall the one who persists in sin is that a
seal will be placed on his heart, he will be prevented from repenting and a
bad end will be decreed for him. We ask Allah to keep us safe and sound.
Some of the sinners delay repentance and procrastinate about the decision to
give up their sin, thinking that they will repent at the end of their lives,
but then they are prevented from doing so, so they die in a state of sin and
they meet Allah in a state of misguidance, and they regret it at a time when
regret is of no benefit.
So
our advice to you is to come back to Allah and begin to obey Him; humble
yourself before Him and shed tears of repentance and regret. Ask Him and
call upon Him a great deal to accept your repentance, forgive your sin and
pardon your errors, for He, may He be glorified, loves those who repent,
brings close to Him those who ask for forgiveness, and He rejoices over
those who turn back to Him. “Know they not that Allah accepts repentance
from His slaves and takes the Sadaqat (alms, charities) and that Allah Alone
is the One Who forgives and accepts repentance, Most Merciful?” [at-Tawbah
9:104].
May Allah protect you from all evil, divert from you all immoral deeds, and
bring you back safely to Him.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/159349/she-has-been-living-with-a-man-for-several-years-and-she-wants-to-do-hajj-then-go-back-to-him | 177 | 159,349 |
578 | He committed zina with her, then he repented, and he is afraid that she may harm the baby; what should he do? | Question
This is my third time sending this msg because my email acount kept on not letting me acesss it due to some reason. To make this one more brief then the other 2 i pray and give dawa and read quran in a homless shelter. This is broght me to my repentence from getting this chrstian girl i got pregent through zina. You see this girl i got pregent does drugs and might seriously harm the baby, i told her not to. She was also thinking of abortion in here 12 week and some days, and i said it would be murder and not to do it. She left to a another shelter now due to drinking alchol,so she was removed from here now where i reside becasue of that. My concerne is the baby and i see there is nothing i can do about it. Is it my fault she is harming the baby ? and if she has a abortion is that my fault to ?
are those my sins ? i was a appostate at the time it happend, the reason i was a appostate was i seen my self as a hypocrite and wanted to cause less evil for my brothers and sisters by trying to comit kufr openly,brothers have told me i am a beliver from what they seen, but i kept on caling my self a kafir and thinking i was not good enough to be a muslim or was not mentaly capable or maybe was a coward or lier, to cut the line on the dot i had intentions of commiting zina to fufill my desires to see what it was like becasue i never experianced it. Allaha gave me full out hints i was not a pure hypocrit and new what i was up to. So what punishment is for me if the baby is killed by her mother or it is deformed due to the harm shes causeing it ? and if have the sin of living in a homless shelter can i still give dawa in the shelter, and in the job i get, and in the appartment i move in, even if i carry the memory of my past sins ?
and like i need to know what to do for her and the baby or if i should stay away from them for the sake of Allaha before more problems occure.
and whats going to be of the baby after its born ? Whos going to raise it ? | Praise be to Allah.Firstly:
Undoubtedly you have gone through a difficult period in your life, during which the Shaytaan was able to toy with you to such an extent that he made you fall into the gravest sin of all, namely disbelief in Allah after you had been a believer, then zina (fornication) and other evil deeds.
And the Shaytaan still wants to toy with you, because he is saying to you: After all these sins, you will never be fit to call people to Allah or to do such and such of other deeds of faith.
This is a trick of the accursed Shaytaan, whereby he gradually causes a person to fall into sin, then he gets power over him to prevent him from repenting. If it so happens that the person disobeys him and repents, he keeps reminding him of his past sin, not in order to make him regret it or do righteous deeds afterwards, but to keep him away from the religion of Allah and prevent them from doing good deeds, on the grounds that the one who has committed that sin does not deserve to do such righteous deeds, which are only befitting for the pure and righteous.
Once you realize this and reach this conclusion, the first thing you must do, before all else, is ensure that your repentance to Allah, may He be glorified and exalted, is sound. So first of all repent from your disbelief and previous apostasy, and understand how the Shaytaan was leading you on a path of evil which would have ended in hellfire and divine wrath, if Allah had not bestowed His mercy upon you and brought you back to His religion.
You should understand that part of complete and sincere repentance, and one of its signs, is to be keen to do acts of obedience and worship, and to keep yourself away from anything that leads to evil deeds, especially those from which you have repented and that you have given up. So establishing regular prayer, constantly reading Qur’an, carrying out the duty of enjoining what is good and forbidding what is evil, calling people to Allah, regretting what has passed – all of these are signs of having become righteous and are ways of attaining that, and they are signs of sincere repentance. So adhere to that and do not give it up, and beware lest the Shaytaan try to keep you away from any of these things because of the sin that you committed in the past or because of some false notion that he instills in your mind.
See also the answer to question no. 175916
You should strive hard in that which you are focusing on of calling people to Allah, may He be exalted, enjoining what is good and forbidding what is evil, whether that is in your home or in your place of work, or wherever you find an opportunity to do that.
Undoubtedly you yourself have seen these homeless shelters, and you have seen what is present in them of causes of fitnah (temptation) and deviation. If you can possibly find her another place to live, far away from that, then do so, then visit from time to time to call people to Allah and advise them, so long as you do not fear fitnah for yourself. But if you do fear fitnah for yourself in some place or other, then give priority to warding off fitnah from yourself over calling and exhorting others.
Secondly:
If you have been sincere in your repentance to Allah, then you have nothing to do with this girl apart from calling her to repent, whilst taking precautions for yourself and being careful not to go back to fitnah. If you can call her through someone else, another woman, then this is better and more prudent.
With regard to the issue of abortion, all you have to do is inform her of the Islamic ruling which forbids and prohibits it, and warn her against the sin of killing the foetus for no sin on its part, and tell her that she has no right to do that. If she responds and refrains from doing that, and you help her to repent sincerely, then that is good, in sha Allah.
If she keeps her child and does not abort it, and she does not have any money or any family who can spend on her, and you can show kindness to her and her child by spending on them and helping them as much as you can, then that would be a good thing. Allah has decreed kindness in all things, and in kindness to every living being there is reward.
But if she refuses and does not respond to you, then beware of her fitnah and beware lest she cause you to sin.
For more information, please see the answer to questions no. 11195, 147435 and 117.
Strive hard to save yourself from the consequences of sin, by repenting from what has happened in the past and by resolving to mend your ways in the future. This should be your only focus in life today and tomorrow. Strive to protect yourself by staying away from places of fitnah and sin, and help yourself to remain chaste by getting married, in whatever way you can.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/197053/he-committed-zina-with-her-then-he-repented-and-he-is-afraid-that-she-may-harm-the-baby-what-should-he-do | 177 | 197,053 |
579 | Marriage to a mahram woman is a major sin but does not mean that one is an apostate | Question
What is the ruling on a man who marries a woman who is not permissible for him, and he is aware of that, as some people deem him to be a disbeliever, quoting as evidence the hadith of al-Bara’ ibn ‘Aazib (may Allah be pleased with him) who said: My paternal uncle al-Haarith ibn ‘Amr passed by me carrying a banner that had been given to him by the Messenger of Allah (blessings and peace of Allah be upon him). I asked him and he said: The Messenger of Allah (blessings and peace of Allah be upon him) has sent me to strike the neck of a man who married his father’s wife. | Praise be to Allah.
As far as we are aware, the scholars of the four madhhabs and
others are unanimously agreed that marriage to a mahram or to someone to
whom marriage is not permissible does not constitute apostasy in and of
itself, and it does not constitute disbelief that makes it permissible to
fight a person and seize his wealth. Rather it is one of the major sins and
shameful acts of disobedience to Allah. It does constitute disbelief and
apostasy if that person denies that it is prohibited and believes that this
marriage is permissible.
The scholars differed concerning the punishment of the one
who does that, but none of them suggested that he is to be executed for
apostasy.
According to the Hanafis, there is no hadd punishment for
that; rather he is to be subjected to a disciplinary punishment (ta‘zeer).
They interpreted the hadith mentioned by the questioner as referring to one
who regarded his action as permissible.
Ibn al-Humaam al-Hanafi (may Allah have mercy on him) said:
This indicates that he regarded that as permissible, and thus
became an apostate. End quote from Fath al-Qadeer (5/261)
The majority of the Maalikis, Shaafa‘is and Hanbalis are of
the view that anyone who marries a woman who is his mahram should be
subjected to the hadd punishment for zina; if he was previously married then
he is to be stoned and if he was not previously married, then he is to be
given one hundred lashes. They also interpreted the hadith of al-Bara’ ibn
‘Aazib as referring to one who regarded this deed as permissible.
It says in at-Taaj wa’l-Ikleel, which is a Maaliki
book (8/370):
If he marries the wife of his father or the wife of his son,
he is to be subjected to the hadd punishment [for zina], if he was aware of
the prohibition on that. End quote.
The Shaafa‘i scholar al-Maawardi (may Allah have mercy on
him) said:
Because he regarded as permissible that which Allah, may He
be exalted, had definitively stated was prohibited, the Prophet (blessings
and peace of Allah be upon him) regarded him as an apostate, and by taking
the khums he classified his wealth as fay’ (a kind of booty).
End quote from al-Haawi al-Kabeer (8/146).
The Hanbali scholar al-Bahooti (may Allah have mercy on him)
said:
With regard to the report of al-Bara’ (about executing a man
and seizing his wealth), Abu Bakr said: According to Ahmad, it is to be
understood as referring to one who regarded that prohibited act as
permissible, and that the one who does not regard it as permissible is to be
treated as a zaani (fornicator or adulterer).
End quote from Kashshaaf al-Qinaa‘ (6/54-55). See
also: al-Furoo‘ by Ibn Muflih (10/56).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said:
With regard to the hadith of Burdah ibn Nayyaar, according to
which the Prophet (blessings and peace of Allah be upon him) sent him to
someone who married his father’s wife, and he instructed him to strike his
neck and seize one fifth (khums) of his wealth, the fact that he seized one
fifth of his wealth indicated that he was a disbeliever, not just an
evildoer. He was deemed to be a disbeliever because he did not regard as
prohibited that which Allah and His Messenger had prohibited.
End quote from Majmoo‘ al-Fataawa (20/90)
What Shaykh al-Islam (may Allah have mercy on him) meant when
he said that “he did not regard as prohibited that which Allah and His
Messenger had prohibited” is that he regarded that act as permissible, as is
indicated by the words before and after that.
Shaykh al-Islam (may Allah have mercy on him) was asked about
a man who bought a slave woman and had intercourse with her, then he gave
her to his son. Is it permissible for his son to have intercourse with her?
He replied:
It is not permissible for the son to have
intercourse with her after his father did so. This is according to the
consensus of the Muslims. Whoever thinks that that is permissible should be
asked to repent; if he repents, all well and good, otherwise he is to be
executed. In as-Sunan it is narrated that al-Bara’ ibn ‘Aazib said: I
saw my maternal uncle Abu Burdah carrying his banner and I said: Where are
you going? He said: The Messenger of Allah (blessings and peace of Allah be
upon him) has sent me to a man who married his father’s wife, and he has
instructed me to strike his neck and take one fifth of his wealth. There is
no disagreement among the leading scholars that it makes no difference
whether he had intercourse with her on the basis of marriage or on the basis
that she was his slave.
End quote from Majmoo‘ al-Fataawa (32/77)
Ash-Shawkaani (may Allah have mercy on him) said:
It is essential to interpret this hadith as meaning that this
man, who the Prophet (blessings and peace of Allah be upon him) issued
instructions was to be executed, was aware of the prohibition on that deed,
and he did it on the basis that he regarded it as permissible. This is
something that implies disbelief, and the apostate is to be executed.
End quote from Nayl al-Awtaar (7/137)
Ibn Hazm was of the view, which is also narrated from Ahmad,
that the punishment of one who has intercourse with a mahram should be more
severe than the punishment of one who commits zina. He must be executed in
any case, whether he was previously married or not.
However they said that he is to be executed as a hadd
punishment, not because of apostasy.
This view was favoured by al-Khattaabi and Shaykh al-Islam
Ibn Taymiyah.
Ibn Hazm (may Allah have mercy on him) said:
Whoever has intercourse with his father’s wife on the basis
of a contract that he calls marriage, or without such a contract, must
inevitably be executed, and seizing one fifth of his wealth is obligatory.
The rest of his wealth goes to his heirs – if he was not an apostate – or it
goes to the Muslims if he was an apostate.
End quote from al-Muhalla (12/204)
Ibn al-Qayyim (may Allah have mercy on him) said:
By Allah, (the Prophet (blessings and peace of Allah be upon
him)) did not merely rule that he was to be subjected to the hadd punishment
of zina; rather he ruled that his neck was to be struck and his wealth
seized. And this is the pure truth, for his crime was greater than that of
one who commits zina with his father’s wife without a marriage contract, for
such a one commits one sin, whereas the one who does the marriage contract
with her adds to the sin of intercourse the sin of a marriage contract that
Allah has forbidden. Thus he transgresses the sacred limits of divine law by
doing such a marriage contract and he transgresses the sanctity of his
mother by committing incest.
End quote from I‘laam al-Muwaqqi‘een (2/249). See
also: Zaad al-Ma‘aad (5/13-14); al-Mughni (9/56); Majmoo‘
al-Fataawa by Shaykh al-Islam Ibn Taymiyah (34/177); Ma‘aalim as-Sunan
(3/329)
Conclusion:
Although this deed is emphatically prohibited and is a
serious crime, it does not constitute disbelief in and of itself, as is
indicated by the words of the scholars concerning the hadith quoted above,
unless the person who does it regards it as permissible, and does not submit
to the ruling of Allah and His Messenger concerning it.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/221686/marriage-to-a-mahram-woman-is-a-major-sin-but-does-not-mean-that-one-is-an-apostate | 177 | 221,686 |
580 | Her father-in-law raped her. What is the ruling on her marriage and what is the punishment? | Question
What is the ruling on the case where a woman is raped by her father in-law? | Praise be to Allah.It is not permissible for a woman to allow her husband’s father to have his way with her under any circumstances whatsoever, even if she has to fight him off. She must keep away from him and put whatever obstacles between her and him will protect her from him and his evil, when she realizes that he has any unlawful inclination towards her, or any kind of infatuation with her – Allah forbid.
It is not permissible for her to be alone with him; even if she is not alone with him, she must wear concealing clothing. In many cases of sexual harassment between mahrams, the cause of it is carelessness with regard to uncovering ‘awraat in front of them. So you will find a woman wearing tight clothes which show her legs and arms and more than that, on the grounds that she is sitting with her mahrams. She does not realize that the Shaytaan is always trying to tempt people to do everything that sis haraam.
Secondly:
If a man commits zina with his son’s wife, and forces her to do that, then he deserves to be executed, because he has committed zina with a woman who is a mahram to him. Allah, may He be exalted, says (interpretation of the meaning):
“Prohibited to you [for marriage] are your mothers, your daughters, ... And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful”
[an-Nisa’ 4:23].
If a woman is a mahram, then committing zina with her is even worse in terms of sin, and is a worse crime than committing zina with someone else to whom marriage is permissible. Hence the punishment for zina with a mahram is execution in all cases, whether the culprit was previously married or not, according to the correct scholarly view.
You can refer the case to the court in your country, even if they do not judge in accordance with Islamic law – as you are in a non-Muslim country – and they may punish him in a way that deters him from attempting to repeat this offence.
With regard to your marriage to the son of this rapist, it is not rendered invalid according to the more correct scholarly view.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/259163/her-father-in-law-raped-her-what-is-the-ruling-on-her-marriage-and-what-is-the-punishment | 177 | 259,163 |
581 | Commited Adultery and Wants to Abort Foetus | Question
I am a Muslim single person who lives in the USA. I committed adultery many times with the same woman. Now the woman is pregnant. I would like to know if I can marry her in order to solve the problem (I mean cover the scandal) so the baby will find a father and gets the name. Actually, unfortunately, I would prefer abortion and I wish to convince her to do that, but don't know if this is considered killing a person. If so, I would feel guilty because of that. I believe the embryo is about 6-8 weeks. Please, I need your help as soon as possible. | Praise be to Allah.Firstly, my brother in Islam, I offer you my condolences for the faith that you lost during the times when you were committing adultery. For the Prophet (peace and blessings of Allah be upon him) said: “When an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it, and when a drinker of an alcoholic liquor drinks it, then he is not a believer at the time of drinking it, and when a thief steals, then he is not a believer at the time of stealing, and when a robber robs, and the people look at him, then he is not a believer at the time of doing robbery.” (al-Bukhari)
Have you not read what your Lord says in His Book?
“And come not near to unlawful sex. Verily, it is a Fahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to Hell unless Allah forgives him).” [17:32 – interpretation of the meaning]
Do you not know that Allah sees you wherever you are, and He hears you when you speak?
Do you not remember the great blessings that Allah has bestowed upon you? For He is the One Who heals you when you are sick, the One Who feeds you when you are hungry and gives you to drink when you are thirsty. And He has given you the greatest blessing that He has bestowed upon mankind, the blessing of Islam.
“Is there any reward for good – other than good?” [55:60 – interpretation of the meaning]
My brother, ask yourself: Whose dominion do you live under? Whose provision do you eat from? By Whose command do you live? Is it not the dominion of Allah, the provision of Allah, the command of Allah? So how can you disobey Allah?
Perhaps you have forgotten the hadeeth (narration) of the Mi’raj (ascension), in which the Prophet (peace and blessings of Allah be upon him) said:
“… then we proceeded and came to something like a tannoor (a kind of oven).” [The narrator] said: “I think he said, ‘in which there were clamouring voices.’” He [the Prophet (peace and blessings of Allah be upon him)] said: “We looked into it and there we saw naked men and women. Flames were coming to them from the bottom of it, and when the flames reached them, they made an uproar. I said to them [i.e., the two angels who were accompanying him], ‘Who are these?’ They said, ‘Proceed, proceed!’… I said to them, ‘I have seen strange things this night. What is this that I have seen?’ They said, ‘We will tell you…. The naked men and women in the structure that resembled a tannoor oven are the adulterers and adulteresses.’” (Narrated by al-Bukhari).
So you must hasten to repent sincerely before death overtakes you, for the gate of repentance is open until the sun rises from the west or before the soul reaches the throat [at death]. Allah rejoices over the repentance of His slave, and He will change his bad deeds (sayyiat) into good deeds (hasanat). Allah says (interpretation of the meaning):
“And those who invoke not any other ilah (god) along with Allah, nor kill such a person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled for him on the Day of Resurrection, and he will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Oft‑Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds; then verily, he repents towards Allah with true repentance.” [25:68-71]
Secondly, with regard to your question, “Do I have to marry her?”: this is the issue of the adulterer marrying the woman with whom he committed adultery. The answer is that it is not permissible for him (the adulterer) to marry her, or for her to marry him, until the label of adultery no longer applies to them. That label can only be removed through repentance.
It is not permissible for you to marry her even if she is Jewish or Christian, because she is a zaniyah (adulteress). Even if she is Muslim, it is not permissible for you to marry her because she is a zaniyah. And it is not permissible for her to accept you as a husband because you are a zani (adulterer). Allah says (interpretation of the meaning):
“The adulterer — fornicator marries not but an adulteress — fornicatress or a polytheist; and the adulteress –fornicatress, none marries her except an adulterer — fornicator or a polytheist [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer — fornicator, or a Mushrik (male polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik or an adulterer — fornicator, then she is either a prostitute or a Mushrikah]. Such a thing is forbidden to the believers (of Islamic Monotheism).” [24:3]
The phrase “Such a thing is forbidden to the believers” indicates that this marriage is forbidden.
“It is essential that both of you repent to Allah, give up this sin, regret the evil actions that have occurred in the past, resolve not to return to them, and do many righteous deeds, so that Allah may accept your repentance and turn your bad deeds (sayyiat) into good deeds (hasanat). Allah says (interpretation of the meaning):
‘And those who invoke not any other ilah (god) along with Allah, nor kill such a person as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled for him on the Day of Resurrection, and he will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Oft‑Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds; then verily, he repents towards Allah with true repentance.” [25:68-71]
If you want to marry her, you have to be sure that she is not pregnant by waiting to see if she menstruates. If it becomes apparent that she is pregnant, it is not permissible for you to marry her until after she delivers the baby, in accordance with the hadeeth (narration) of the Prophet (peace and blessings of Allah be upon him), in which he forbade a man to use his water to irrigate the crops of another.”
(Fatwas of the Standing Committee in al-Buhooth al-Islamiyyah magazine)
Thirdly, you say, “so the baby will find a father and gets the name.” This is the matter of attributing the child of adultery: who is he to be named after?
The answer is that the majority of scholars have said that the child of adultery should not be named after the adulterer, because the Prophet (peace and blessings of Allah be upon him) said: “The child goes to the owner of the bed and the adulterer gets nothing but the stones (despair, i.e., to be stoned to death).” (Agreed upon.)
Fourthly, you say, that you would prefer the woman to get rid of the baby. This is the issue of abortion, and the ruling on that is as stated in the report of the Committee of Senior Scholars (Hay at Kibar al-‘Ulama) which is as follows:
“1 – It is not permissible to abort the pregnancy at any of its various stages except for a legitimate shar’i (legal) reason, and within very narrow limits.
2 – If the pregnancy is in the first stage, which is forty days, and aborting it will serve a legitimate shar’i interest or ward off some harm, then it is permissible to abort it. But aborting it at this stage for fear of difficulty in bringing up children or in providing for them or teaching them, or fear for their future, or because the couple feel that they have enough children – this is not permitted.
3 – It is not permissible to abort the pregnancy once it has become an ‘alaqah (clot) or mudghah (chewed lump of flesh) [i.e., after 40 days’ gestation] unless a trustworthy medical committee has stated that allowing the pregnancy to continue poses a danger to the health of the mother, such that there is the fear that she will die if the pregnancy continues. In this case it is permissible to abort the pregnancy, after exhausting all other means of trying to ward off that danger.
After the third stage, and after the completion of four months of pregnancy, it is not permissible for you to abort the pregnancy unless a group of trustworthy specialist doctors decide that leaving the foetus in his mother’s womb will lead to the death of the mother; this is after exhausting all possible means of keeping the foetus alive. Performing an abortion subject to these conditions is permitted in order to ward off the greater of the two harms, and to preserve the greater of the two interests.” (Quoted from al-Fatawa al-Jami’ah)
We ask Allah to keep us safe and sound and to accept our repentance.
May Allah bless our Prophet Muhammad. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/11195/commited-adultery-and-wants-to-abort-foetus | 177 | 11,195 |
582 | What Happens If You Commit Zina in Ramadan? | Question
One of my close friends committed Zina during the day in Ramadan with a non-Muslim young man when she was twenty years old. Now she is twenty-nine and is very sad about what she did. She wants to know what exactly she should do so that that mistake may be forgiven. | Praise be to Allah.Is Zina a major sin?
There is no doubt that Zina (fornication or adultery) is a major sin and is something that incurs the wrath and anger of Allah. If Zina was committed with a non-Muslim, the sin is greater, and if that was during the day in Ramadan , that is even worse. If the person who committed the sin does not repent sincerely from the bottom of his heart, then his loss is complete.
Allah, may He be Exalted, says (interpretation of the meaning):
“And those who invoke not any other Ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; Except those who repent and believe (in Islamic Monotheism), and do righteous deeds , for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.” [Al-Furqan 25:68-70]
“Say: O My slaves who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.” [Az-Zumar 39:53]
Despite the abhorrent nature and severity of Zina and the fact that the one who committed it is exposed to the wrath and anger of Allah, the mercy of Allah precedes His wrath, so He does not hasten to punish His slave; rather He opens to him the gate of repentance and gives him time to repent. If he repents and is sincere , Allah will forgive him, no matter what his sin was.
What this young woman must do is be sincere towards Allah in her repentance, regret having committed this abhorrent action , resolve never to commit this sin again, and do a lot of righteous deeds. She should turn to her Lord, thinking positively of Him, being sincere towards Him and repenting fully to Him. Allah accepts the repentance of His slaves and grants pardon for bad deeds.
What happens if you commit Zina in Ramadan?
The one who committed Zina during the day in Ramadan has to, along with repenting, make up that day’s fast and offer the severe expiation , which is to free a slave; if he cannot do that, then he must fast for two consecutive months; and if he cannot do that, he must feed sixty poor persons.
The one who committed Zina several years ago and has not made up the fasts that he missed also, in addition to the above, has to offer expiation for delaying the making up of that day’s fast, which is to feed one poor person; the amount to be given is half a Sa` of the local staple food, wheat or rice and so on. That is equivalent to one and a half kilograms.
The Standing Committee was asked:
What is the ruling on one who committed Zina during the day in Ramadan? That took place at the time when he was ignorant and now he is asking Allah for forgiveness.
They replied:
“The questioner has to repent and must offer expiation, which is to free a slave; if he cannot do that, then he must fast for two consecutive months; if he cannot do that, then he has to feed sixty poor persons. He also has to make up the fast of that day on which he broke the fast, and he has to offer expiation for the delay in making up that day’s fast, which is one and a half kilograms of wheat.” (Fatawa Al-Lajnah Ad-Da’imah, 9/255)
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/190411/what-happens-if-you-commit-zina-in-ramadan | 177 | 190,411 |
583 | Will Allah Accept Good Deeds If One Commits Zina? | Question
Will Allah accept the prayer and good deeds of a person who is continually committing sin such as fortification even though in his/her heart the person is aware that he/she is sinning and is full of guilt and tries his/her very best not to continue committing such sin. Except for this weakness this person tries to be a good muslim e.g. never misses daily prayers, giving out time and money towards the cause of Allah, never taking alcohol or other un-halal foods etc. | Praise be to Allah.Praise be to Allah.
Will Allah accept your good deeds if you commit Zina?
Allah will accept whatever righteous deeds from one who commits Zina , such as praying, fasting, giving charity etc., and He will also accept his repentance , as He says (interpretation of the meaning): “And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.” [Ash-Shu`ra’ 42:25]
But there is the condition that his repentance must be sincere . Does this person truly regret what he has done? Is he indeed determined not to repeat the sin? Has he, I wonder, gotten rid of everything that may lead him to sin, such as relationships, addresses, telephone numbers, going to evil places, bad friends, movies, pictures and so on? What we believe is that if this person truly repents, he will give up this sin.
Zina is one of the worst kinds of immoral deeds. Allah says (interpretation of the meaning): “And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah [i.e., anything that transgresses its limits, a great sin], and an evil way (that leads one to Hell unless Allah forgives him).” [Al-Isra’ 17:32]
Punishment for Zina
Married people who commit Zina (adultery) are to be punished with the worst and most severe form of punishment , which is to be stoned to death, so that every part of their bodies may feel pain just as they felt pleasure in a prohibited manner even though they were not without a halal source of pleasure (i.e., within marriage).
Unmarried people who commit Zina, and had never been married before, are to be given the maximum number of lashes prescribed in Shari`ah, which is one hundred lashes. In addition, they are subjected to the humiliation of having their punishment witnessed by a group of believers, and are to be banished for one full year from their city, the place where they committed the crime.
Punishment for Zina in Al-Barzakh
The punishment for those who are guilty of Zina in Al-Barzakh (i.e., after death and before the Day of Resurrection) is that they will be in an oven, the top of which is narrow and the bottom of which is wide. A fire will be lit under it, and they will be naked in (that oven). When the fire is lit, they will scream and rise up until they almost come out of the oven, then when the fire subsides, they will go back down into it. This is what will keep happening to them until the Hour begins. So how will their punishment be in the Fire of Hell itself?
We ask Allah not to despise us and to accept our repentance; we ask Him to help us to do good and to avoid evil, for He is the All-Hearing, Ever-Near. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/1397/will-allah-accept-good-deeds-if-one-commits-zina | 177 | 1,397 |
584 | He committed homosexual acts with someone, and now his brother wants to marry the sister of that person. What is the ruling? | Question
Is it permissible for the brother of someone who committed homosexual acts to marry the sister of the man with whom he committed those acts, or is that haraam? | Praise be to Allah.Firstly:
Homosexuality is a grave major sin, because of which Allah destroyed the people of Loot and demolished their cities on top of them, turning them upside down, because of what their deeds involved of deviation and going against sound human nature.
Allah, may He be exalted, says (interpretation of the meaning):
“And (remember) Lout (Lot), when he said to his people: ‘"Do you commit the worst sin such as none preceding you has committed in the Alameen (mankind and jinns)?
‘Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins).’
A nd the answer of his people was only that they said: "Drive them out of your town, these are indeed men who want to be pure (from sins)!’
Then We saved him and his family, except his wife; she was of those who remained behind (in the torment).
And We rained down on them a rain (of stones). Then see what was the end of the Mujrimoon (criminals, polytheists, sinners, etc.)”
[al-A ‘raaf 7:80-84].
“So As-Saeehah (torment - awful cry, etc.) overtook them at the time of sunrise;
And We turned (the towns of Sodom in Palestine) upside down and rained down on them stones of baked clay.
Surely! In this are signs, for those who see (or understand or learn the lessons from the Signs of Allah).
And verily! They (the cities) were right on the highroad (from Makkah to Syria i.e. the place where the Dead Sea is now)”
[al-Hijr 15:72-76].
And there are other similar passages.
At-Tirmidhi (1456), Abu Dawood (4462) and Ibn Maajah (2561) narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever you find doing the action of the people of Loot, execute the one who does it and the one to whom it is done.”
Clased as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Ahmad (2195) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet of Allah (blessings and peace of Allah be upon him) said: “May Allah curse those who do the action of the people of Loot, may Allah curse those who do the action of the people of Loot,” three times.
Classed as hasan by Shu‘ayb al-Arna’oot in Tahqeeq al- Musnad.
Secondly:
It is permissible for the brother of the one who committed homosexual acts to marry the sister of the one with whom he committed those acts, because he has nothing to do with his brother’s sins and, likewise, the sister has nothing to do with her brother’s sins. So there is no way that this could make the marriage prohibited.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality | https://islamqa.info/en/answers/197972/he-committed-homosexual-acts-with-someone-and-now-his-brother-wants-to-marry-the-sister-of-that-person-what-is-the-ruling | 177 | 197,972 |
585 | They committed zina and got married before they repented; do they have to do a new marriage contract? | Question
A young Muslim man got married three years ago to a girl who only embraced Islam a week before the wedding, and now they have a child and she is six months pregnant with their second child. But before they got married they were in a haraam relationship and they committed immoral actions several times. Now it seems to them, after reading a fatwa, that their marriage is invalid and that it must be annulled as they did not repent before marriage. In fact they only repented after marriage.
What should they do now? Do they have to annul their marriage now and then repeat it without any need for ‘iddah? Does this mean that their children are the result of haraam and immoral actions (are they illegitimate)? Do they come under the ruling on zaanis (fornicators) for the duration of their marriage? Is annulment a straightforward procedure, or is it a lengthy process like talaaq (divorce)? Can they be excused because of their ignorance? All they want to do is live a clean married life that is pleasing to Allah, may He be blessed and exalted. Please note that the girl got her period once before they got married and the young man did not have intercourse with her after that until after they got married; that is, he wanted to make sure that she was not pregnant before marriage. Allah knows that they did not know that repentance is stipulated as a condition of marriage being valid, otherwise they would not have hesitated to repent straightaway at that time. What about the children, do they not deserve some consideration in this situation? Can they stay together for the sake of the children only, without any sexual intimacy? I tried to find out about the matter as much as I could so that all aspects of it would be clear, because they found two contradicting opinions that only increased their confusion, and they do not know which way to proceed. They do not want to live in haraam and they hope that you can explain with detailed evidence. | Praise be to Allah.
Firstly:
It is not permissible for the zaani
(fornicator or adulterer) to marry the zaaniyah (fornicatress or adulteress)
except after repenting because Allah, may He be exalted, says
(interpretation of the meaning):
“The adulterer marries not but an
adulteress or a Mushrikah and the adulteress none marries her except an
adulterer or a Muskrik. Such a thing is forbidden to the believers (of
Islamic Monotheism)”
[an-Noor 24:3].
Repentance is achieved by regretting (what
one has done) and resolving not to go back to the sin. This may have
happened in the case asked about here, hence they gave up zina and wanted to
live a clean life that is pleasing to Allah, as you say, and they wanted to
be on the safe side by making sure that she was not pregnant as a result of
something haraam.
The fuqaha’ differed concerning the validity
of a marriage between two who committed zina, if the marriage was done
before they repented. The majority are of the view that it is valid, but the
Hanbalis are of the view that it is not valid, and this is the more correct
view. See question no. 85335
What is required in that case is to repeat
the marriage contract. The matter does not require a talaaq (divorce);
rather it is a repeat of the marriage contract, in which the woman’s wali
(guardian) may be her Muslim father, brother or any other male relative on
the father’s side, so long as he is Muslim. If she has no male Muslim
relatives, then the imam of the Islamic Centre may act as her guardian for
the purpose of marriage, in the presence of two Muslim witnesses.
It is not essential to tell the one who does
the marriage contract of the details of the situation; it is possible to use
double entendres and to say that they want to repeat the marriage contract
because of some uncertainty about its validity, because they got married
without a wali, or for some other appropriate reason, or because it was done
in another city or country, and so on, because the Muslim is enjoined to
conceal his faults and mistakes.
Secondly:
The children who were born under the
previous marriage contract should be attributed to the husband, because they
were born in a marriage that both spouses believed to be valid.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/183356/they-committed-zina-and-got-married-before-they-repented-do-they-have-to-do-a-new-marriage-contract | 177 | 183,356 |
586 | Wants to Fornicate Because He's Out of Patience | Question
I want to fornicate! I implore you, as I can no longer take it; I have been patient for the last ten years, praise be to Allah. I pray and fast, but every time I propose to a woman, it fails…I want to fornicate! I want to fornicate! I want to fornicate! I supplicate but there is no response, what do I do? I cannot take it. | Praise be to Allah.First:
We will be frank with you just as you were frank with us; have you written to us for permission to fornicate?! We do not have the power to grant anyone permission to sin against Allah; and do you want us to issue a verdict making that major immorality permissible?! No Muslim can do that; fornication/adultery is one of the major sins for which Allah has prescribed punishment by lashing or stoning to death. There are also other rulings such as one not being allowed to marry a fornicator until he repents and the perpetrator of such a sin has been threatened with a severe punishment in the hereafter. The Prophet (may the peace and blessings of Allah be upon him) informed us of some of the punishments; Allah gathers the fornicators/adulterers in Hell in a naked state and the flames of the fire reach them and the great cries of their voices are heard. So we possess no authority to grant permission for such an immorality nor can we issue a verdict which would allow such an immorality.
Second:
We promised to be frank with you as you were with us; so let’s assume that the one who reached this stage of desperation and hardship was your sister or your mother – may Allah forbid – and she wished to do as you do, what would your position be toward such a wish and request? We know your response and aren’t waiting for it – we are simply bringing your attention to the repulsiveness of what you are requesting.
Leave it and look at something else; there may be many youth out there with the same desire to fornicate and they might be respectable like yourself, and they are desperate and can’t stand it any longer and the woman they wish to fornicate with happens to be your sister or your mother (may Allah forbid); so what do you say to that? We know your response to this as well and are not waiting for it. So know that if we were to permit this immorality for you, we would have to permit the very same for your sister or mother and if we were to permit this immorality for you, we would also have to permit others to do it with your sister or mother and there is no way this pure Sharee’ah (religious law) would allow such a thing. The honour of your sister and mother is preserved by the sharee’ah and protected by the Divine rulings. Whoever transgresses them will face the evil consequences and punishment in this world and the next. Do you see how this pure sharee’ah came to preserve and protect your family’s honour? So how do you expect us to desecrate the honour of women and say to you: “do it and there’s no objection”?
This example we have given you was given by the best and most honourable of people and the one who was most knowledgeable of his Lord, the Exalted; he was the Prophet (may the peace and blessings of Allah be upon him). He said it to a youth who came to him requesting permission to fornicate; he said to him “Are you pleased with it for your mother? Are you pleased with it for your sister?” We hope you understand that we only wanted to make you aware of the ugliness and repulsiveness of what you have asked and desired. The honour of people is not left open for people to desecrate according to their desires, rather it is preserved by the pure sharee’ah. The previously mentioned hadeeth (prophetic narration) along with valuable commentary on it was mentioned in its entirety in the answer to question 52467.
Third:
Dear questioner, do you think that by committing the immoral act of fornication – may Allah protect you from it and purify you of ever falling into it – you will have satisfied your desire and be at ease? If you think so then you have made a grave error; rather doing that ugly, immoral act of fornication is the beginning of bitter consequences in this world and the next. Zina (fornication/adultery) combines the foundations of evil; lack of religiousness, loss of scrupulousness, corruption of chivalry, lack of self-respect, betrayal, lack of shame, lack of self-censorship and no disdain for the unlawful. From the evil effects is: the anger of the Lord, blackness and darkness of the face, darkness of the heart and extinguishing of its light, tightening of the breast and its constriction and much more. We have mentioned the many consequences in the answer to question number 20983 so please refer to it.
Fourth:
Dear questioner, let us ask you, why do you pray and fast? We have a good opinion of you so we figure you will say it’s because Allah ordered you to do so and prohibited you from leaving it. Similarly we say to you that Allah, the Exalted, has made it an obligation for you to protect your private part and forbade for you zina. We don’t doubt for a moment that you believe Allah is watching you as you pray and so you focus during it and are calm and try to pray as your Prophet (may the peace and blessings of Allah be upon him) taught you. Similarly, Allah, the Exalted, would be watching over you if you were to engage in that immorality! If your belief that Allah sees you drives you to perfect your prayer, then we believe that same belief will drive you to abstain from committing the immoral act of zina because we think well of you. And we think you know this is not the way to thank your Lord, the Exalted, for having bestowed upon you the favour of Islam and for having granted you good health and well-being; this is not the way you show gratitude for such great favours.
Fifth:
Dear questioner, you failed to realize that if you were to be patient and anticipate reward from Allah in the face of this desperation and difficulty you would be rewarded by Allah. This is the way believers react in the face of difficulty and when good comes their way they are grateful to their Lord, Mighty and Exalted. Only the believer behaves in this way; he is patient in times of difficulty and grateful when good comes to him. You will find the effects of all this – Allah willing – in terms of full rewards on your scale the day you meet your Lord, the Exalted, when you will be most in need of even one good deed. See the answer to question number 71236 for in it you will find an explanation of how the believer reacts to trials.
Sixth:
You also seem to fail to realize that whatever supplications you made were not in vain and you are wrong in your claim that they were not responded to; there are three possibilities in response to one’s supplication: Allah may grant you exactly what you request immediately, or He may avert an evil/harm from you similar to what you requested or He may delay that for you in the form of rewards you will find when you meet Him. But you thought that realizing your supplication was only in having your desire fulfilled and so you claimed that Allah did not answer your prayers, which is undoubtedly a clear error. As long as one is supplicating to his Lord, he is engaging in a great act of worship wherein he shows his need for and humility before his Creator. One of the most common methods employed by the shaytan to prevent a slave from du’a (supplication) is to make him want immediate results and so he becomes impatient and leaves du’a.
Ibn Battal (may Allah have mercy on him) said: “Some said: A slave only expects immediate results if his intention behind the du’a is to attain what he is asking for. So if he does not get what he wants, du’a becomes burdensome for him. A person’s intention when making du’a should be: supplication to Allah, asking of Him, always feeling in need of Him, never parting from being subservient, feeling the essence of servitude and being obedient.” End quote
For the conditions of the answered du’a see the answer to question number 13506 . Also see the answer to question number 5113 for those things which are barriers to having du’a accepted. For some of the etiquettes of du’a see the answer to question number 36902 . And see the answer to question 22438 for places and times when du’a is accepted.
Seventh:
After all this, it is as though we hear you saying: “I do not want to commit zina.” And that is what we expect of you as in reality you did not write us to get permission to commit an act of immorality because you know with certainty that we do not have that authority. If you really wanted to do it, you have done so without writing us because we are not watchers over you and you are not under our rule that you need to take our permission if you indeed wanted to do this. We are certain that you just wanted to complain to your brothers about some of what you are going through and you wanted them to offer some advice and guidance and admonishment so you would not commit an immoral act. And here we are standing by you, encouraging you to be patient in the face of the trial Allah has sent your way in terms of delay in marriage. And we congratulate you for safeguarding your religion all these years. We also believe that you are capable of safeguarding it for longer than that if you seek the help of your Lord, Exalted and Mighty.
We advise you not to give up hope in the Mercy of Allah, the Exalted, and to exert an even greater effort in searching for a righteous wife and to have a stronger connection with your Lord through acts of obedience and righteous deeds.
We ask Allah to make faith dear to you and beautify it in your heart and to make disbelief, corruption and sin hated to you and to place you among the rightly guided.
Kindly refer to the answer to question number 20161 .
And Allah is the Granter of Success
. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/175216/wants-to-fornicate-because-hes-out-of-patience | 177 | 175,216 |
587 | Family Wants Abortion Because Pregnancy Due to Zina | Question
I have a sister and she’s pregnant before marriage.
My family is aware of the fact that abortion isn’t allowed unless the mother’s life is in danger,but the situation is really hard.
The boy who got her pregnant isn't going to be there for her. His family does not want to do anything with this child. His brother made my mother cry; my mum suggested they get married but in return he replied "if in this dunya I can go without people knowing my brother is a father before marriage, and no one speaks of this and we have our respect then that's fine by me. I can go to hell, whatever. But if in this life I live well and my family, then we don't care" My parents are struggling financially with our family as it is, and if my sister keeps this baby it'll be a struggle to them. I can see how much this is tearing them apart inside.
They do not know what to do; they advised her to have an abortion although they feel as if they don't know what to do. They spoke to a local imam and he told them the ruling on abortion. My sister wants to keep the child. Only hoping that the boy will return to her.
Now, even though my parents are being very considerate toward her, she treats them like rubbish.
I don't know what to do.
She plans to be on the list of homeless and have the child. But she wants to move out without my mother and father being aware of it.
Please tell me what to do. | Praise be to Allah.Firstly:
Your sister, you and your family should have paid attention to what your sister committed of sin, and should have instructed her to repent sincerely to Allah, may He be glorified and exalted, so as to cleanse herself of the taint of disobedience and zina (fornication) into which she has fallen with this evil young man or anyone else. And you should have cut off all the means that lead to this sin, and made her wear hijab, and prevented her from being alone with men or mixing with them, or doing anything else that leads to this evil action. So strive to keep him away from her and keep her away from him by all possible means.
Then after that, you have to think about this child and the future of your sister. All of this is the consequences of disobedience and sin; the sinner has to bear this burden and shame in this world, so how about the punishment that is with Allah?
One of the wise men said: If you get tired of doing righteous deeds, the tiredness will disappear but the righteous deeds will remain. But if you enjoy committing sin, the pleasure will disappear but the sin will remain!
Secondly:
What your sister is trying to do of protecting the foetus is what she has to do and what you all have to do, not only in the hope that this evildoer will come back to her, because it does not seem that he wants to repent or that he wants to marry her in a legitimate, shar‘i (legal) way after fulfilling his desires with her in a haraam (unlawful) way. Rather you have to protect the foetus lest you try to deal with one crime by means of another and you harm a soul that has not done anything wrong, because the sin is on those who committed zina in the first place, then wanted to harm this soul, either by killing it or by neglecting it and leaving it in the street or putting it in an orphanage, as some people do. Allah knows best about what would happen to it, but it is most likely that it would be brought up in a kaafir (non-Muslim) orphanage or it would be raised by a kaafir family, whether Jewish or Christian or of some other religion, and it would follow them in their Judaism or Christianity or whatever religion they follow. This is the worst and most abhorrent crime against this soul, and it is worse than killing it, Allah forbid.
See also the answers to questions no. 13331 and 117.
With regard to this person saying that he is prepared to go to Hell and he does not care about that, these are words that cannot be spoken by someone who believes in Allah and the Last Day, and who fears the meeting with his Lord. Allah will take care of him. Let the wise man look and learn a lesson, how people are deceived by this world and its people and how they dare to throw themselves into the Fire of Hell, and they do not care. May Allah the Most Generous keep us safe by His grace and bounty.
In such circumstances the parents should continue showing kindness and taking care of your sister, whilst calling her to repent and mend her ways, and they should try to prevent her leaving the house or running away from home, lest that make matters worse.
We ask Allah to bestow His kindness upon you and set your affairs straight.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/147435/family-wants-abortion-because-pregnancy-due-to-zina | 177 | 147,435 |
588 | What should she do with her husband who is committing adultery and his mistress is pregnant? | Question
My husband has been having an affair for approximately 1 year and the other woman is now pregnant. I am also pregnant. should I forgive him or should I leave him? If I stay should he take custody of the child as the other woman is a drug addict and should I bring the child up? | Praise be to Allah.Firstly:
It is well known in Islam that zina (unlawful sexual relationship) is haraam and is a major sin. The one who has fallen into this sin has to repent to Allah, may He be exalted, before it is too late. The prohibition of this evil deed is more emphatic in the case of a married man, hence the punishment for it is stoning to death.
See the answer to question no. 97884
If it is proven to you that your husband is committing adultery, either because he has admitted it to you or there is shar‘i evidence to that effect, then advise him to fear Allah, immediately end his sinful relationship with that woman, do a lot of righteous deeds, and seek good company who will encourage him to do good and obey Allah and to avoid evil and sin.
Secondly:
It is not permissible for a woman to marry a man who is known to have committed zina unless he repents sincerely. If a woman marries a man who has been committing zina, then she is sinning and her marriage contract is invalid. If a woman marries a man who is chaste, then after marriage he falls into zina, the marriage contract is not annulled by his falling into zina, but this does not mean that the wife should accept him as a husband if he does not give up this immoral action. Hence we think that in your case, if he does not give it up, you should not remain in the marital relationship with him. Rather you should hasten to end your marriage to him, by means of either talaaq or khula‘.
You should understand that if your husband continues to commit zina, it will have a negative impact on his family members, his wife and children, in terms of both their upbringing and their health. So do not think of staying with him if he does not stop and give up this sin.
See the answer to question no. 101771 .
Thirdly:
As you are living in a non-Muslim country and the law in this country forces the adulterer to acknowledge the child and also to spend on the child and take care of him, in this case Islam does not oblige you to look after the child, take care of him or breastfeed him, even if he was your husband’s child from a permissible marriage, unless you do that voluntarily and out of kindness.
Ibn Qudaamah (may Allah have mercy on him) said:
The husband does not have the right to force her (his wife) to breastfeed his child from another woman, or to look after him.
Al-Mughni, 9/313
It was narrated from Jaabir ibn ‘Abdillah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Have you got married?” I (Jaabir) said: Yes. He said: “To a virgin or a previously-married woman?” I said: To a previously-married woman. He said: “Why not a young girl, and you could play with her and she with you?” I said: I have sisters, and I wanted to marry a woman who would be able to bring them together, comb their hair and take care of them.
An-Nawawi (may Allah have mercy on him) said:
This indicates that it is permissible for a woman to look after her husband and his children and dependents if she agrees to do so, but if she does not agree to do so, then no (she should not be forced to do it).
Sharh Muslim, 5/203
Wali ad-Deen al-‘Iraaqi (may Allah have mercy on him) said:
This indicates that it is permissible for a woman to look after her husband and his children, sisters and dependents, and that there is nothing wrong with a man asking his wife to do that, but it is not obligatory for her to do so; rather she may do that if she agrees to.
Tarh at-Tathreeb, 7/112
To sum up our advice to you:
If your husband has not repented and given up zina, then you should separate from him and leave him and his child. But if he has repented from that and you think that he regrets what he has done, and you think it most likely that he has mended his ways, then there is nothing wrong with you staying with him and we advise you to help him to look after this child and take care of him, in the hope that Allah may reward you for that and compensate you with good, and perhaps this child may become righteous instead of being left under the care of disbelievers and being raised by them.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/171430/what-should-she-do-with-her-husband-who-is-committing-adultery-and-his-mistress-is-pregnant | 177 | 171,430 |
589 | She committed zina before her wedding and got pregnant, then had a miscarriage. Is her marriage valid? | Question
I had an affair with a guy a week to my wedding with a different
person.Some months later I discovered that Im pregnant for the
first guy not my husband.I had a miscarriage and later became pregant
for my husband.Uptil now nobody knew about this,at times i feel like confessing but he esitat .
My question here is please how valid is my marriage
and how does this affect my child islamically?. | Praise be to Allah.Firstly:
If this immoral action came
after the marriage contract was done, even if it was before the wedding
party, then this marriage of yours is valid but you have to repent from this
sin that you fell into.
Ibn Qudaamah (may Allah
have mercy on him) said:
If the wife of a man
commits zina, or her husband commits zina, the marriage contract is not
rendered invalid, whether that happens before or after consummation,
according to the opinion of most of the scholars.
End quote from al-Mughni,
9/565
Secondly:
If this zina took place
before the marriage contract was done, the marriage contract is not valid
unless it was done after establishing that there was no pregnancy by waiting
for one menstrual cycle, according to the more correct opinion.
Shaykh al-Islam Ibn
Taymiyah (may Allah have mercy on him) said:
Marriage to a zaaniyah (a
woman who has committed fornication) is haraam until she repents, whether
the one who committed zina with her is the bridegroom himself or someone
else. This is the correct opinion beyond a doubt, and it is the opinion of a
number of the earlier and later scholars, including Ahmad ibn Hanbal and
others. Many of the earlier and later scholars were of the view that it is
permissible, and this is the view of the three, but Maalik stipulated that
it should be established that there is no pregnancy by waiting for one
menstrual cycle, and Abu Haneefah regarded it as permissible to do the
marriage contract before waiting for one menstrual cycle if she is pregnant,
however if she is pregnant it is not permissible to have intercourse with
her until she gives birth. Ash-Shaafa‘i regarded it as permissible to do the
marriage contract and to have intercourse in all cases, because the water
(semen) of the zaani has no value in sharee‘ah and the ruling is that no
child is to be attributed to him. This is his justification for his opinion.
Abu Haneefah differentiated between the one who is pregnant and the one who
is not, because if (the husband) has intercourse with the one who is
pregnant, he will be attributing to himself a child who definitely is not
his, which is different from the case of one who is not pregnant. Maalik and
Ahmad stipulated that it should be established that there is no pregnancy
(by waiting for one menstrual cycle), which is the correct view. But Maalik
and Ahmad, according to another report, stipulated that it should be
established that there is no pregnancy by waiting for one menstrual cycle.
The other report from Ahmad is that which is followed by many of his
companions such as al-Qaadi Abu Ya‘la and his followers, which is that it is
essential to wait for three menstrual cycles. However the correct view is
that all that is required is to establish that there is no pregnancy (by
waiting for one menstrual cycle). End quote.
Majmoo‘ al-Fataawa,
32/110
Shaykh Ibn ‘Uthaymeen (may
Allah have mercy on him) said in ash-Sharh al-Mumti‘ (13/382): Rather
the opinion narrated from Abu Bakr and a number of the Sahaabah (may Allah
be pleased with them) is that there is no ‘iddah at all for the woman who
committed zina, and there is no requirement to establish that there is no
pregnancy, especially if she has a husband, because of the words of the
Messenger (blessings and peace of Allah be upon him): “The infant is to be
attributed to the husband of the woman (who gave birth to him).” Rather if a
man knows that his wife has committed zina – Allah forbid – and has
repented, he should have intercourse with her immediately, so that no doubt
will remain in his heart in the future as to whether she became pregnant as
a result of zina or not. If he has intercourse with her immediately, the
child will be assumed to be from the husband and not from the zaani
(adulterer).
But if the woman who
committed zina (fornication) did not have a husband, it is essential to
establish that there is no pregnancy by waiting for one menstrual cycle,
according to the correct opinion. End quote.
Thirdly:
Because this issue is the
subject of a considerable difference of opinion among the scholars, and
because annulling the marriage and admitting zina after this length of time
will lead to a great deal of trouble and disclosing that which Allah had
concealed for you, and will expose you to turmoil, we think – and Allah
knows best – that in this case you do not have to tell your husband about
what happened in order to renew the marriage contract. In the other
scholarly opinion mentioned above, according to which some of the scholars
are of the opinion that it is not essential to establish that there is no
pregnancy, there is some leeway.
This, as we have said,
applies if the zina took place before the marriage contract was done and
before it was established that there was no pregnancy.
As Allah has concealed you,
you must also conceal yourself and do not breach the concealment of Allah.
al-Bukhaari (6069) and Muslim (2990) narrated that Abu Hurayrah (may Allah
be pleased with him) said: I heard the Messenger of Allah (blessings and
peace of Allah be upon him) say: “All of my ummah will be fine except those
who commit sin openly, and it is part of committing sin openly for a man to
do something at night, then in the morning when his Lord has concealed him
he says: O So and so, I did such and such last night, when his Lord had
concealed him all night, but in the morning he discloses that which Allaah
had concealed for him.”
And Muslim (2590) narrated
from Abu Hurayrah (may Allah be pleased with him) that the Prophet
(blessings and peace of Allah be upon him) said: “Allaah does not conceal a
person in this world but Allaah will conceal him on the Day of
Resurrection.”
Al-Bayhaqi (18056) narrated
from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be
upon him) said, after the stoning of al-Aslami: “Avoid this filth that Allah
has forbidden, and whoever falls into it, let him conceal himself with the
concealment of Allah, may He be glorified and exalted.”
Classed as saheeh by al-Albaani
in as-Saheehah (663).
Fourthly:
Your son is a legitimate
son of your husband, and there is no problem concerning him, in sha Allah.
With regard to the foetus
whom you aborted, if that happened before the soul was breathed into him –
i.e., before four months – then there is no expiation or diyah required for
him. However you are required to repent, feel regret and pray for
forgiveness.
If that happened after four
months, then you have to pay the diyah and offer expiation.
The diyah is to free a male
or female slave; if that is not possible then you must pay the equivalent,
which is five camels.
With regard to the
expiation, it is to free a slave. If that is not possible, then you must
fast for two consecutive months.
See also the answer to
question no. 106448
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/175536/she-committed-zina-before-her-wedding-and-got-pregnant-then-had-a-miscarriage-is-her-marriage-valid | 177 | 175,536 |
590 | He committed zina with a girl and wants to marry her, but her family are refusing and he has some questions | Question
I was sexually involved with a girl who was from my relatives but far relatives. Her ammi asked her to leave me because near her i was misbehaving person. I misbehaved her then i felt regret and asked for her sorry i asked for her sorry i beg her to forgive me and i hold her legs and asked for her forgiveness, she said she has forgiven me but she said she will not marry her daughter with me.
Her daughter was with me since 5 years and we have committed zina uncountable times for which we both regret and ask for forgiveness from ALLAH.
the girl was sincere with me and i was sincere with her, she said we will both marry cause we have done zina. then after i misbehave with her ammi even i asked for her ammis forgivesness by sitting down in her legs and holding her legs, after which she was with me for almost 1 and half year. Her ammi kept telling her to leave me but she didnt leave me coz she was sincere with me and coz we had committed zina we both wanted to get married with each other, but suddenly she said she cant live with me and she left me. since 1 year i have tried my best to contact her even i gave her some threats (only for reason that she talks with me so i can make her understand that i will not repeat that type of behave in future and will do as she will say) but she didnt contact me and not talking with me after that.
I don't know if her ammi has emotionally blackmailed her by telling her that she feeling pain in her left arms ( so she thinks her ammi is getting heart problem) or took promise from her that she wont talk with me im not sure but her ammi used to brain wash her by telling other peoples bad stories like someone beat her wife and someone has left her wife and someone gave divorce to her wife etc.she even said she has asked some baba( might be some religious person) that i will leave her after getting married. All i know is that ilm-e-gaib noone can tell.
1. Sir, my question is that what is the solution if we have committed zina shouldn't we get married? if we get married will it decrease our gunah?
2. if we don't get married our gunah can be forgiven by allah IF WE BOTH TAKE 100 LASHES? or simply just ask ALLAH for HIS forgivesness without taking 100 lashes?
3. If she wants to get married and her ammi is not letting us then we deserve the same gunah of 100 lashes?
4. If girl has changed her mind from marrying because of her ammi while i ( boy) still wants to get married for the sake of gunah of zina he has committed with this girl. if girl don't want to get married even she knows that she should get married with a person she has committed zina what will be the degree of gunah for the boy and for the girl?
5. if girl don't get married because of her ammi, who will be responsible for the gunah that she is committing by not getting married with the same person her ammi or she will?
6. if the girl don't marry with that same person what will be the degree of the zina's gunah for the boy even if he wants to get married?
I will be very thankful to you if you will give your precious time in answering my questions . | Praise be to Allah.Firstly:
You should understand that you have a problem with regard to your religious commitment, and that is the greatest of calamities. You should also understand that the evil act of zina is one of the greatest sins that Allah forbids to His slaves and has highlighted to them its evil consequences. Allah, may He be exalted, says (interpretation of the meaning):
“And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah (i.e. anything that transgresses its limits (a great sin)), and an evil way (that leads one to Hell unless Allah forgives him)”
[al-Isra’ 17:23].
Shaykh as-Sa‘di (may Allah have mercy on him) said:
The prohibition on coming near to it or approaching it is more far reaching than the prohibition on merely doing it, because that includes all the things that lead to it and promote it. The one who grazes his flock around a sanctuary will soon transgress upon it, especially with regard to this matter, the inclination towards which is very strong in many people.
Allah described zina and its abhorrent nature as a “faahishah” or great sin that is abhorrent according to sharee‘ah, reason and common sense, because it includes transgressions against the rights of Allah, the rights of the woman and the rights of her family or husband, destroys marriages, mixes lineages and leads to other negative consequences.
The words “an evil way” means: how evil is the way of the one who dares to commit this great sin.
End quote from Tafseer as-Sa‘di, 457
Secondly:
Zina is a independent crime with serious consequences, and none of that sin can be erased unless you repent sincerely to Allah, may He be glorified and exalted, as Allah says (interpretation of the meaning):
“And those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.
And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance.”
[al-Furqaan 25:68-71].
It is not one of the conditions of sincere repentance that the zaani should marry the one with whom he committed zina; rather in order for him to marry the one with whom he committed zina, it is essential for her (and for him) to repent first, then he may marry her after that if he wishes.
However, your sin of zina will not be any greater if her mother refuses to let her marry you nor will it be any greater if you end up not marrying one another after you both repent to Allah, may He be exalted. There is no blame on the girl or her family if she refuses to marry the one who committed zina with her because marriage, even though it may conceal the immoral actions that took place between you, is not a shar‘i remedy for the sin and shame of zina. Rather the remedy for that is sincere repentance and mending your ways – as much as you can – in the future, and doing a lot of righteous deeds, in the hope that Allah may accept your repentance.
See the answer to question no. 14381 and 11195
Thirdly:
Repentance does not prevent the hadd punishment from being carried out on the one who repents and it cannot be waived or reduced if proof is established against him.
It is not one of the conditions of sound repentance that the hadd punishment be carried out in this world; rather if the sin of the sinner is found out and the hadd punishment is carried out on him in this world, that hadd punishment is expiation for him. If Allah conceals him, then the matter after that is up to Allah.
Al-Bukhaari (17) and Muslim (3223) narrated from ‘Ubaadah ibn as-Saamit (may Allah be pleased with him, who was present at Badr and was one of the leaders on the night of al-‘Aqabah, that the Messenger of Allah (blessings and peace of Allah be upon him) said, when a group of his Companions were around him: “Swear allegiance to me on the basis that you will not associate anything with Allah, you will not steal, you will not commit zina, you will not kill your children, you will not fabricate lies against one another, you will not disobey in anything that is right and proper. Whoever among you fulfils this (oath), his reward will be due from Allah. Whoever does any of these things and is punished in this world, it will be expiation for him; whoever does any of these things then Allah conceals him, then it is up to Allah – if He wills, He will forgive him and if He wills, He will punish him.” So we swore allegiance to him on that basis.
Ibn Rajab said:
This clearly shows that carrying out the hudood punishment is expiation for those on whom it is carried out. That was clearly stated by Sufyaan ath-Thawri, and was also stated by Ahmad, according to the report narrated from him by ‘Abdoos ibn Maalik al-‘Attaar. Ash-Shaafa‘i said: I have never heard concerning the issue that the hadd punishment is expiation anything better than the hadeeth of ‘Ubaadah.
End quote from Fath al-Baari by Ibn Rajab, 1/72
See also Fath al-Baari by Ibn Hajar, 1/73-74
Fourthly:
If the hadd punishment is expiation and purification for the one on whom it is carried out, and the sinner was concealed by Allah and was not discovered, is it better for him to confess his sin to the ruler so that he may purify him by carrying out the hadd punishment on him, or is it better for him to conceal himself as Allah concealed him?
Ibn Rajab (may Allah have mercy on him) said:
One of them, namely Ibn Hazm, quoted as evidence this hadeeth of ‘Ubaadah to show that if a person commits a sin, it is better for him to go to the ruler and confess to him so that the hadd punishment may be carried out on him and he may thus attain expiation and not remain in the danger zone. This is based on the words, “The one who repents is subject to the divine will.”
But the correct view is that the one who repents sincerely will definitely be forgiven. However the believer is worried about his repentance and cannot be certain that it is valid or has been accepted, so he still remains worried about his sin.
The majority of scholars are of the view that if a person has repented from sin, it is better for him to conceal himself and not admit it to anyone; rather he should repent from it and keep the matter between him and Allah, may He be glorified and exalted. That was narrated from Abu Bakr, ‘Umar, Ibn Mas‘ood and others.
End quote from Fath al-Baari by Ibn Rajab, 1/75-77
And there is the report which offers great hope to the one whom Allah conceals in this world. It was narrated by al-Bukhaari (2261) and Muslim (4972) from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) who said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Allaah will bring the believer close and will shelter him with His screen, then He will say, ‘Do you remember such and such a sin? Do you remember such and such a sin?’ and he will say, ‘Yes, O Lord,’ until He makes him confess his sins and he thinks that he is doomed. Then [Allaah] will say, ‘I concealed it for you in the world and I forgive you for it today.’ Then he will be given the book of his good deeds (hasanaat). But as for the kaafir and the hypocrite, the witnesses will say, ‘These are the ones who lied against their Lord!’ No doubt! the curse of Allaah is upon the zaalimoon (wrongdoers) [cf. Hood 11:18].’”
And Muslim (4671) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Allah does not conceal a person in this world but Allah will conceal him on the Day of Resurrection.”
Let everyone feel shy before his Lord, as He has concealed him, and not disclose what He has concealed.
Imam ash-Shaafa‘i (may Allah have mercy on him) said:
We prefer for the one who has committed a sin that is deserving of a hadd punishment to conceal the matter and to fear Allah, may He be glorified and exalted, and not go back to disobeying Allah, for Allah, may He be glorified and exalted, accepts the repentance of His slaves.
End quote from al-Umm, 6/149
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/147808/he-committed-zina-with-a-girl-and-wants-to-marry-her-but-her-family-are-refusing-and-he-has-some-questions | 177 | 147,808 |
591 | If the zaani (fornicator) admits to paternity of his illegitimate child, should the child be attributed to him? | Question
My father accepted Islam before my birth but my claims he did not have the correct understanding of the deen and was not practicing, him and my mother were not married nor was my mother Muslim when they had me so I was born as a result of zina. My question is that since my father recognizes me as his child and he is the only male muslim in my family does that make him my wali? And if not is the choice mines to appoint whom I like to handle my affairs?. | Praise be to Allah.If the zaani
acknowledges and admits paternity of his illegitimate child, should the
child be attributed to him and regarded as a legitimate child of his, with
all the attendant rulings on parents and offspring, or not?
There is a
difference of opinion among the scholars concerning this issue.
The majority
of scholars are of the view that the illegitimate child is not to be
attributed to the zaani, even if he acknowledges him and wants to attribute
the child to himself; rather the child is to be attributed to his mother
only.
Some of the
scholars are of the view that if the zaani wants to attribute his
illegitimate child to himself, then the child should be attributed to him.
This is also the view of some of the salaf (early generations) and was
narrated from Imam Abu Haneefah.
This
difference of opinion has been discussed previously in the answer to
question no. 33591
The view
that the illegitimate child is to be attributed to the zaani if he wants to
acknowledge him and if the mother was not married to any other man, is more
correct, and Allah knows best. It was the view favoured by Shaykh al-Islam
Ibn Taymiyah (may Allah have mercy on him) and his student Ibn al-Qayyim.
See: al-Ikhtiyaaraat al-Fiqhiyyah (p. 477) and Zaad al-Ma‘aad
(5/374).
Ad-Daarimi
narrated in his Sunan (3106) that Sulaymaan ibn Yasaar said: If a man
claims that a boy is his son and that he committed zina with his mother, and
no one else claims that boy as his, then he may inherit from him.
Ibn
al-Qayyim said: Rationally speaking, the father is one of the two parties
involved in the act (of zina), and as the child is attributed to his mother
and she may inherit from him and he may inherit from her, and the blood
relationship is established between him and the mother’s relatives, even
though she bore him as the result of zina and the child was the product of
the water of both parties and they both agreed that he is their child, why
shouldn’t the child be attributed to him if there is no other man who claims
to be this child’s father. This is based purely on rational thinking.
End quote
from Zaad al-Ma‘aad, 5/374
Based on
this opinion, your father is your shar‘i guardian and in that case you do
not need to choose someone else to be in charge of your affairs when he is
still present.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/175523/if-the-zaani-fornicator-admits-to-paternity-of-his-illegitimate-child-should-the-child-be-attributed-to-him | 177 | 175,523 |
592 | He committed zina with his daughter so his sons threw him out and disowned him | Question
What will be the punishment applicable on that person who did zina with her daughter while his wife is alive?
due to zina with his daughter,his sons threw away from the home and not sponsoring his father any more...is the act of sons threwing away their father due to commiting zina is right or not?
please give fatwa on above staatements. | Praise be to Allah.Undoubtedly this is a revolting and abhorrent action that is unacceptable to sound human nature and decent souls, let alone the soul of the people of Islam and faith who regard zina with a woman who is not a relative as abhorrent, so how about if it is with one who is a mahram? How about with the man’s daughter who came from his loins?
By Allah, the calamity that has befallen his sons is a great calamity and we ask Allah to help them and to grant the Muslims well-being.
Despite what this father has fallen into of degenerate behaviour, he still has a father’s right to kind treatment and upholding ties of kinship, whilst also fulfilling the duty to Allah, may He be exalted, of offering advice, denouncing the evil and preventing that from happening again in the future.
If the sons advise him and he shows signs of repentance and regret, or his being thrown out of the house has the effect of causing him to repent and regret what he did, then the sons have to honour him and pay attention to his rights, whilst taking precautions with regard to the daughter’s (or daughters’) interactions with him. They should not be careless about uncovering in front of him, and he should not be allowed to be alone with one of them. The sons should also bear in mind that sin is always possible for the son of Adam, but no matter how great the sin, if the person repents from it and mends his ways, Allah will accept his repentance.
But if he gives no sign of having repented and regretted it, and there is the fear that if he stays in the house he will continue to be tempted, then the sons have to give him accommodation in a separate house, and they should treat him with kindness as is required of them, or the daughter should go and live with one of her trustworthy mahrams, whilst the father stays in his house. That is so as to ward off his evil, whilst still giving him his rights.
See also the answer to question no. 46886
We ask Allah to set the affairs of the Muslims straight.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/170421/he-committed-zina-with-his-daughter-so-his-sons-threw-him-out-and-disowned-him | 177 | 170,421 |
593 | He committed zina with her and she got pregnant; can he marry her while she is pregnant or should she abort he foetus? | Question
One of my wifes divorced Muslim friends is not married and is pregnant. She wants to know if it is haraam for her to have an abortion or whether she should keep it (she is 4 weeks pregnant). The man who has made her pregnant also wants to marry her. Can she get married while she is pregnant ? There is no chance that anyone else is the father. | Praise be to Allah.
Firstly:
It is permissible for the one who committed zina to marry the
woman with whom he committed zina if they are no longer regarded as zaani,
which is after repenting sincerely. If she is pregnant, it is not
permissible to do the marriage contract with her until her pregnancy ends,
and the child is not to be named after the zaani according to the majority
of scholars. Some scholars are of the view that the illegitimate child is to
be called after the zaani if he acknowledges him. See the answer to question
no. 33591
In Fataawa al-Lajnah al-Daa’imah it says: What is
required of both of them is to repent to Allah then to give up this crime
and regret what has happened in the past of committing immoral actions, and
they should resolve never to go back to it and they should do a lot of
righteous deeds in the hope that Allah will accept their repentance and turn
their bad deeds into good deeds. Allah, may He be exalted, says
(interpretation of the meaning):
“And those who invoke
not any other ilaah (god) along with Allaah, nor kill such person as Allaah
has forbidden, except for just cause, nor commit illegal sexual intercourse
__ and whoever does this shall receive the punishment.
69. The torment will be
doubled to him on the Day of Resurrection, and he will abide therein in
disgrace;
70. Except those who
repent and believe (in Islamic Monotheism), and do righteous deeds; for
those, Allaah will change their sins into good deeds, and Allaah is
Oft‑Forgiving, Most Merciful
71. And whosoever
repents and does righteous good deeds; then verily, he repents towards
Allaah with true repentance”
[al-Furqaan 25:68-71]
If you want to marry her, you have to wait until it is
established that she is not pregnant by waiting for one menstrual cycle
before doing the marriage contract with her. If it turns out that she is
pregnant, it is not permissible for you to do the marriage contract with her
until after the pregnancy ends, in accordance with the words of the Prophet
(blessings and peace of Allah be upon him) that a man should not irrigate
the crop of another with his water.
End quote from Fataawa al-Lajnah al-Daa’imah,
Majallat al-Buhooth al-Islamiyyah, vol. 9, p. 72
Secondly:
It is not permissible to abort the foetus in order to get rid of the shame
of zina. See the answer to question no.
13331.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/165438/he-committed-zina-with-her-and-she-got-pregnant-can-he-marry-her-while-she-is-pregnant-or-should-she-abort-he-foetus | 177 | 165,438 |
594 | Expiation for committing adultery with a married woman | Question
What is the expiation for one who committed adultery with a married woman?. | Praise be to Allah.Zina (adultery) is
nothing but evil. But with a married woman it is a greater sin because
that is a transgression against the husband’s honour. Allaah says
concerning zina (interpretation of the meaning):
“And come not near to unlawful sex. Verily, it is a
Faahishah (i.e. anything that transgresses its limits: a great sin), and an
evil way (that leads one to hell unless Allaah forgives him)”
[al-Isra’ 17:32]
The Prophet
(peace and blessings of Allaah be upon him) said: “If a man commits
zina, faith will come out of him until it becomes like a cloud over him, and
when he stops, his faith comes back to him.” Narrated by Abu Dawood, 4690;
al-Tirmidhi, 2625; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Ibn Hajar al-Haythami said in al-Zawaajir ‘an Iqtiraaf
al-Kabaa’ir (2/138): Thus it is also known that there are different
categories of zina. If it is done with a non-mahram woman who has no husband
it is a serious matter. It is more serious if it is with a non-mahram woman
who has a husband; it is more serious still if it is with a mahram. The zina
of a previously-married person is worse than zina of a virgin, which is
indicated by the fact that the punishment is different. And the zina of an
old man who is of sound mind is worse than the zina of a young man, and the
zina of a free man or a knowledgeable man is worse than the zina of a slave
or one who is ignorant. End quote.
The expiation for committing zina with a married woman or any
other is sincere repentance that fulfils all the conditions of repentance.
That involves giving up the sin completely, regretting what one has done and
resolving never to go back to it. Whoever does that has repented to Allaah,
and whoever repents, Allaah will accept his repentance and turn his bad
deeds into good deeds, as Allaah says (interpretation of the meaning):
“Know they not that Allaah accepts repentance from His
slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the
One Who forgives and accepts repentance, Most Merciful?”
[al-Tawbah 9:104]
“And those who invoke not any other ilaah (god) along with
Allaah, nor kill such person as Allaah has forbidden, except for just cause,
nor commit illegal sexual intercourse
and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of
Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic
Monotheism), and do righteous deeds; for those, Allaah will change their
sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70]
Al-Bukhaari (4436) and Muslim (174) narrated from Ibn ‘Abbaas
(may Allaah be pleased with him) that some people from among the mushrikeen
who had killed and killed a great deal, and committed zina and done it a
great deal came to Muhammad (peace and blessings of Allaah be upon him)
and said: “What you are saying and calling us to is good, if only you could
tell us that there is any expiation for what we have done.” Then the words
“And those who invoke not any other ilaah (god) along with Allaah, nor
kill such person as Allaah has forbidden, except for just cause, nor commit
illegal sexual intercourse” [al-Furqaan 25:68] and “Say: O ‘Ibaadi
(My slaves) who have transgressed against themselves (by committing evil
deeds and sins)! Despair not of the Mercy of Allaah” [al-Zumar 39:52]
were revealed.
Whoever falls into zina must hasten to repent to Allaah and
conceal himself with His concealment, and not disclose what he has done,
because the Prophet (peace and blessings of Allaah be upon him) said:
“Avoid this filthy thing that Allaah has forbidden, and whoever commits any
sin of that nature let him conceal himself with the concealment of Allaah.”
Narrated by al-Bayhaqi and classed as saheeh by al-Albaani in al-Silsilah
al-Saheehah, 663.
Muslim (2590) narrated
from Abu Hurayrah (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) said: “Allaah does not cover any
slave in this world but Allaah will also cover him on the Day of
Resurrection.”
And Allaah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/47924/expiation-for-committing-adultery-with-a-married-woman | 177 | 47,924 |
595 | His wife committed zina twice with a Christian man; should he divorce her? If she apostatises will there be any sin on him? | Question
A man want to divorce his wife after she committed adultery for the second time with a christian man. He had forgive her the first time and now after she had travelled , she had committed adultery for the second time with another christian man but the husband this time want to divorce her because he is an Islamic teacher and he fears for his reputation. But he fears if he divorce this woman she will leave Islam and go back to Christianity and also she does not want to wear hijab but pray and fast . they have grown up children. Please advise The husband does not want to be responsible for the wife leaving Islam. | Praise be to Allah.
Firstly:
If a woman persists an immoral action and does not repent
from it or give it up, even if the matter did not go as far as zina, such as
if she had a relationship with this Christian man or anyone else, then it is
not permissible for the husband to keep her, because that is a kind of
cuckoldry (diyaathah), and cuckoldry is a major sin, because of the report
narrated by al-Nasaa’i (2562) from ‘Abd-Allah ibn ‘Umar (may Allah be
pleased with him) who said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: “There are three at whom Allah, may He be glorified
and exalted, will not look on the Day of Resurrection: the one who is
defiant towards his parents, the woman who imitates men, and the cuckold.”
Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
The cuckold is the one who approves of evil conduct in his
family.
Shaykh al-Islam Ibn Taymiyah (may Allah be pleased with him)
was asked about the one who came into his house and found a stranger with
his wife, so he gave her her dues and divorced her by talaaq, then he went
back and reconciled with her and heard that she had been found with a
non-mahram man.
He replied: In the hadeeth from the Prophet (blessings and
peace of Allah be upon him) it says that when Allah, may He be glorified and
exalted, created Paradise, He said: “By My glory and majesty, no miser, liar
or cuckold will enter you.” The cuckold is the one who has no protective
jealousy or pride. In al-Saheeh it is narrated that the Prophet
(blessings and peace of Allah be upon him) said: “The believer has
protective jealousy (gheerah) and Allah has protective jealousy, and the
protective jealousy of Allah is that no slave should do that which is
forbidden to him.” And Allah says (interpretation of the meaning): “The
adulterer — fornicator marries not but an adulteress — fornicatress or a
Mushrikah; and the adulteress –fornicatress, none marries her except an
adulterer — fornicater or a Mushrik [and that means that the man who agrees
to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan
or idolatress) or a prostitute, then surely, he is either an adulterer —
fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who
agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan
or idolater) or an adulterer — fornicator, then she is either a prostitute
or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is
forbidden to the believers (of Islâmic Monotheism)” [al-Noor 24:3]. The
correct scholarly opinion is that it is not permissible to marry a zaaniyah
(a woman who commits fornication or adultery) until after she has repented.
The same applies if the wife commits zina: the husband has no right to keep
her in that case; rather he should leave her, otherwise he will be a cuckold
(duyooth). End quote from Majmoo‘ al-Fataawa, 32/141
Secondly:
If the woman has repented, turned over a new leaf and is
living a righteous life, and she has cut off all ties to that non-mahram
man, then the husband may keep her, and perhaps Allah will reward him for
treating her kindly and concealing her sin.
We have stated that it is not permissible for him to keep her
as his wife if she committed zina and has not repented from it sincerely,
and we stated that if she repents and turns over a new leaf, then he may
keep her and conceal her sin, if he has the patience to do that. What we
have said about it being permissible to keep her if she repents is not
obligatory for him, rather it is up to him. In all cases he may leave her,
because zina on the part of the wife is extremely abhorrent and most people
cannot forgive that. And if he divorces her, then he is not responsible for
what she commits of sin, and if she apostatises from Islam, she alone is
responsible for that, because she is accountable and of sound mind: if she
does good deeds that it is in her favour and if she does bad deeds then it
counts against her.
We ask Allah to protect the Muslims from all trials, evils
and turmoil. And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/162851/his-wife-committed-zina-twice-with-a-christian-man-should-he-divorce-her-if-she-apostatises-will-there-be-any-sin-on-him | 177 | 162,851 |
596 | She advised him and he came to thank her, and they committed zina | Question
I am a young woman from a very well-known family. All my life I have been religiously committed and of good character, as all will attest, but I do not know what is the reason that caused me to get to know a young man. I wanted to help him because he had suffered the calamity of his father’s death, and he is responsible for his siblings and his mother, but he went down the path of keeping company with bad people. I advised him and I felt it was my duty to stand beside him and advise him sincerely. Eventually he returned to his studies and gave up those bad friends, and he changed completely. His mother asked him the reason, and he told her. She spoke to me and thanked me for being patient with her son. One day he came for a visit to see me, and I did not know why I did not hesitate. I went to see him, and I felt as if he was my brother. We spent some time together and what happened happened, unfortunately. Now he wants to come and propose marriage to me, but it is impossible. He is three years younger than me, and he is not of the same nationality as me. Now I am pregnant and I want Allaah to conceal my sin and I want to repent. I know that I have done wrong, and you will criticize me severely, but I want to repent and I want a solution. | Praise be to Allah.Firstly:
Perhaps your letter will be a lesson to those who claim that a relationship between a man and a non-mahram woman can be “innocent”, and to those who claim that such relationships are Islamically acceptable if they are for the purpose of giving advice, and to those who want to “water down” the religion to allow relationships between men and women in the name of modernity, and claim that there is no reason why this should not be done, and that woman are able to control themselves… and other such foolish justifications.
It is a lesson for all those who are heedless of the laws of Allaah and pay no attention to the warning of our Lord, may He blessed and exalted, against following in the footsteps of the shaytaan, and they continue to take these matters lightly until they find themselves in deep trouble. You were heedless with regard to this young man and you went ahead and spoke with him and advised him, then you agreed to receive him in your house, then you agreed to be alone with him, then the Shaytaan made attractive to you the idea that he was like your brother, then what? Then you committed zina in the same meeting and in your house, with one whom the shaytaan made you think was like your brother! Which was the first step of the shaytaan? It was speaking to this non-mahram man, then the other steps of the shaytaan came one after another until you committed this most abhorrent of sins. Hence we can see the wisdom in the words of Allaah, may He be exalted (interpretation of the meaning):
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way (that leads one to hell unless Allaah Forgives him)”
[al-Isra’ 17:32]
Allaah did not only forbid zina itself, rather He forbade coming near to it. The aim here is to forbid the things that lead to it. We ask Allaah to conceal your sin and to forgive you, and to help you to repent sincerely.
Secondly:
There is no doubt that zina is a grave sin, and it is one of the major sins. Hence the punishment for it is one that points to the seriousness of this sin and the abhorrence with which it is regarded in sharee’ah and by wisdom and common sense.
Ibn al-Qayyim (may Allaah have mercy on him) said:
Allaah ordained punishment for zina that differs from the punishment for other crimes in three ways:
1 – Execution in the most unpleasant form; when the punishment is reduced, it still combines the physical punishment of flogging with the emotional punishment of banishment.
2 – He forbade people when carrying out the punishment on the adulterers, to feel pity for them that would prevent them from carrying out the punishment. By His mercy towards them He prescribed this punishment, and He is more merciful to them than you, but His mercy did not prevent Him from ordaining this punishment, so your pity should not prevent you from carrying out His command…
3 – He enjoined that their punishment be carried out in the presence of some of the believers; it should not be done in isolation where no one can see them. That is more effective in serving the purpose of the punishment, and serves as a deterrent. End quote.
Al-Jawaab al-Kaafi, p. 144, 115
Thirdly:
Although this sin is so serious and abhorrent, Allaah has opened the door of repentance to those who commit it, and He has promised that if they are sincere in their repentance, He will turn their bad deeds into good deeds.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
What should the person who has committed zina do in order to rid himself of the effects of that action of his?
He replied:
Zina is one of the most serious of haraam actions and the worst of major sins. Allaah warns the mushrikeen, murderers and adulterers of multiple punishments on the Day of Resurrection, and of eternal humiliation and torment, because of the seriousness and abhorrence of their crimes, as Allaah says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse — and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds”
[al-Furqaan 25:68-70]
The one who has fallen into such sin has to repent to Allaah sincerely, and follow that with sincere belief and righteous deeds. Repentance is sincere if the penitent gives up the sin, regrets what has happened in the past and resolves never to go back to it, out of fear of Allaah and awe of Him, hoping for His reward and fearing His punishment. Allaah says (interpretation of the meaning):
“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)”
[Ta-Ha 20:82]
Every Muslim man and Muslim woman must beware of this great evil and the things that lead to it, and hasten to repent from whatever is already past. Allaah will accept the repentance of those who are sincere and forgive them.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 9/442
Fourthly:
It is not permissible for two people who have committed zina to get married except after having repented sincerely, because Allaah has forbidden that to the believers:
“The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer — fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)”
[al-Noor 24:3]
We have already explained the ruling on this issue in the answer to questions no. 14381, 22448, 11195.
Fifthly:
If the soul has been breathed into the foetus, then aborting it would be another crime in addition to zina. We have explained the ruling on this issue in the answer to questions no. 13317, 11195 and 40269.
Sixthly:
The solution to your problem is to inform wise people among your family about your situation. The one who transgresses the laws of Allaah must inevitably face the consequences of his sin, in many cases. The family has to stand with their daughter sooner rather than later. Even if she aborts the foetus before the soul has been breathed into it, she is no longer regarded as a virgin, and this will also cause some problems at the time of marriage. Whatever the case, they have to solve their daughter’s problem, for she has repented and regretted her sin, and “the one who repents from sin is like one who has not sinned at all” – narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh al-Targheeb, 3145. Even if she does not commit any sin after she repents, her sin has serious repercussions which must be dealt with before news of it becomes widespread and affects the family as a whole. The solution is not to marry her to that zaani before he repents, because marriage to a zaani is haraam, as stated above. But if they both repent, there is nothing wrong with them getting married in sha Allaah.
It is not permissible for her to marry anyone else until her womb is emptied, which is when she gives birth. The evidence for that is the report narrated by Abu Sa’eed al-Khudri (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him), who said: “Do not have intercourse with a pregnant woman until she gives birth, or with one who is not pregnant until she has menstruated once.” Narrated by Abu Dawood, 2157. al-Haafiz Ibn Hajar said in al-Talkhees al-Habeer (1/171,172): Its isnaad is hasan.
In order to understand the greatness of Allaah’s bounty in accepting His slaves’ repentance and to know that He accepts the repentance of the penitent no matter how great and how many their sins, please see the answers to the questions no. 624, 13990, 47834, 23485 and 20983
And Allaah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/60269/she-advised-him-and-he-came-to-thank-her-and-they-committed-zina | 177 | 60,269 |
597 | Who is the guardian of an illegitimate daughter when it comes to her getting married? | Question
A muslim man and woman had an affair and had an illegitamate child from that affair. The married woman took the child into her house and remained married to her husband. It was decided that the biological father would provide for his daughter and that she would live in the house of her mother and her mothers husband. The biological father became a very religious man and it is almost 20 years after this incident. She now lives in a house with her mother, her mother's husband and her older half-brother and half-sister.
Who is the wali of this girl? The biological father who provided for her for 20 years, the step-father, or her older half-brother who also lives with them?. | Praise be to Allah.
Firstly:
The scholars (may Allah have mercy on them) differed
concerning the illegitimate child. Is he to be attributed to his zaani
father or not? There are two opinions, which have been discussed in the
answers to questions no. 33591 and 85043. The more correct view is that he
should be attributed only to his mother and that he should not be attributed
to the zaani.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in
Fataawa Islamiyyah (3/370): “With regard to the child who is born as
a result of zina, he is the child of his mother, not of his father, because
of the general meaning of the hadeeth in which the Prophet (peace and
blessings of Allaah be upon him) said: ‘The child is to be attributed to the
husband and the adulterer deserves nothing’ – i.e., this is not his child.
This is what the hadeeth means. If the man marries her after repenting, then
the child has been conceived before marriage and repentance and is not his
child; he cannot inherit from the man who committed zina even if he claims
him as his child, because he is not his legitimate child.” End quote.
Secondly:
Once it is established that the illegitimate child is not to
be attributed to the zaani, then he has no ‘asbah [male relatives on the
father's side].
It says in Asna’l-Mataalib (13/288): The illegitimate
child has no ‘asbah because he is not attributed to the father. End quote
from Tarqeem al-Shaamilah.
Some of the scholars are of the view that his ‘asbah with
regard to inheritance is his mother, or his mother’s ‘asbah [male relatives
on her father’s side]. With regard to guardianship for marriage and other
matters, he has no ‘asbah.
It says in al-Iqnaa‘ (4/505): The ‘asbah of the
illegitimate child is the ‘asbah of his mother with regard to inheritance
only. … But they have no guardianship authority with regard to marriage or
other matters. End quote.
Based on that, this girl does not have any guardian on the
basis of blood ties, so her guardian is the Muslim ruler, because the
Prophet (blessings and peace of Allah be upon him) said: “The ruler is the
guardian of the one who has no guardian.” Narrated by Abu Dawood (2083) and
al-Tirmidhi (1102); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
If you are in a country where there is no Muslim ruler, then
her guardian is the director of the Islamic Centre in her country; if there
is no such person then it is the imam of the mosque.
For more information please see the answer to question no.
7989.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/151932/who-is-the-guardian-of-an-illegitimate-daughter-when-it-comes-to-her-getting-married | 177 | 151,932 |
598 | Committed Adultery and Uncertain Who Child Should be Attributed to | Question
I ask Allah for forgiveness and I repent to him, for I have committed the worst and greatest of major sins, namely zina (adultery) when I was married. I got pregnant with a daughter who is now 6 years old, and is named after my husband. I cannot tell my husband of the awful thing that I did, because I am afraid for my family and my son from him. I have repented to Allah sincerely, and I have put on hijab and I pray regularly. I have asked for forgiveness and pardon from Allah for this crime that I committed. Will Allah forgive me? What should I do in order to make my repentance complete? I hope that you can advise me. Should I tell my husband so that Allah will forgive me? | Praise be to Allah.
We ask Allah to forgive you and pardon you, for zina is a major sin and a
serious crime, especially on the part of one whom Allah has blessed with
marriage, but she was ungrateful for the blessing of Allah, betrayed her
husband, transgressed his honour and contaminated his bed. Hence the
punishment for this married woman is to be stoned to death, as a punishment
from Allah, and Allah is Almighty and Most Wise.
But by His Mercy, He shows kindness to His slaves, gives them respite and
invites them to repent, and He accepts repentance and gives reward for it.
How merciful, great and kind He is, may He be glorified and exalted.
Allah says (interpretation of the meaning):
“And those who invoke not any other ilah (god) along with Allah, nor kill
such persons as Allah has forbidden, except for just cause, nor commit
illegal sexual intercourse ___and whoever does this shall receive the
punishment.
The torment will be doubled to him on the Day of Resurrection, and he will
abide therein in disgrace;
Except those who repent and believe (in Islamic Monotheism), and do
righteous deeds; for those, Allah will change their sins into good deeds,
and Allah is Oft‑Forgiving, Most Merciful.”
[al-Furqan 25:68-70]
So continue repenting and turning to Him, beseeching Allah to accept it from
you, and Allah accepts the repentance of those who repent.
One of the signs that Allah has accepted repentance is that He conceals His
slave and does not expose him, and He extends his life span so that he will
draw close to Him and make his peace with Him. We praise Allah for having
helped you to pray regularly and wear hijab, and to obey Him and repent. We
hope that Allah, the Most Generous and Most Merciful, has forgiven you, and
we ask Him to do that.
If Allah has concealed you, then do not break the concealment that He has
bestowed upon you, and do not tell your husband or anyone else anything
about what happened. Your repentance is regret and righteousness and doing
good deeds.
As for the child, he is to be named after your husband, and that is not
cancelled out unless he rejects the child by means of li’an (an Islamic
procedure in which a man denies a child being his), because the basic
principle is that the child belongs to the marital bed, as the Prophet
(peace and blessings of Allah be upon him) said.
The scholars of the Standing Committee were asked: There is a married woman
who committed zina when she was still married. She got pregnant as a result
and gave birth to a child, either male or female. With whom should that
child stay? Should he stay with her husband based on the hadeeth “The child
is for the (owner of the) bed and the fornicator gets nothing” or not? If he
stays with his mother’s husband, should he adopt him and regard him as one
of his own children with regard to all rights, or will he just be under his
care only? But if he is attributed to the adulterer, should he regard him as
one of his real children or keep him with him even though he is still
illegitimate?
They replied: If a married woman commits zina and becomes pregnant, then the
child belongs to the (owner of the) bed (i.e. the husband), because of the
saheeh hadeeth (authentic report). If the owner of the bed wants to deny the
child by engaging in li’an then he may do that before the shar’i (Islamic)
judge, and in that case the child does not belong to anyone according to the
consensus of the Muslims. But adoption is not permissible and the adopted
child does not truly become the child of the one who adopted him. And Allah
is the source of strength.
End quote from Fatawa al-Lajnah al-Daimah (20/339).
See also the answer to question no.
85043
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/95024/committed-adultery-and-uncertain-who-child-should-be-attributed-to | 177 | 95,024 |
599 | Is it true that the one who commits fornication with a virgin will never smell the fragrance of Paradise? | Question
I am a young man and I got to know a girl, and the matter went so far that we committed an immoral action; the girl was a virgin before I had intercourse with her.
My question is:
Is it true that the young man who takes the virginity of any girl will not smell the fragrance of Paradise? Because this is what I have heard from all my friends. Is there any evidence in the Book of Allah or the Sunnah of His Messenger (blessings and peace of Allah be upon him) for the soundness of these words?
I hope that you will answer the question. | Praise be to Allah.Undoubtedly what you did of committing fornication is a grave and major sin; rather it is one of the worst of sins after shirk and murder.
It is sufficient in affirming the gravity of fornication to note that Allah, may He be glorified and exalted, threatens the fornicators with a doubled punishment and eternity in the Fire of Hell, humiliated and disgraced, because of the gravity of their crime and the abhorrence of their actions, as He says (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse __ and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds”
[al-Furqaan 25:68-70].
So zina (fornication, adultery) is mentioned alongside shirk and murder, and the recompense for that is eternity in Hell with a doubled torment and disgrace, if the individual who deserves that has not escaped it by means of repenting, believing and doing righteous deeds. Allah, may He be exalted, says (interpretation of the meaning)
“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way”
[al-Isra’ 17:32].
So Allah tells us that it is evil in and of itself, and it is an action that is so abhorrent that it is acknowledged as such by all people of reason. End quote from al-Jawaab al-Kaafi, p. 105
Zina (fornication/adultery) leads to eternity in Hell; what is meant by eternity here is a lengthy stay, the length of which no one knows except Allah.
Shaykh Ibn Baaz (may Allah have mercy on him) said: “Eternity” is of two types:
Eternity for which there is no end; this is the eternity of the kuffaar, in which they will never come out of Hell, as Allah says (interpretation of the meaning):
“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”
[al-Baqarah 2:167].
The second type is temporary and will have an end. This is the eternity of some sinners, such as the one who kills himself, the one who commits zina, the one who deals with riba, and so on.
End quote from Majmoo‘ Fataawa Ibn Baaz 30/303
What you have to do is hasten to repent to Allah and to give up what you are doing, and you have to do a lot of righteous deeds, as Allah says (interpretation of the meaning):
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful.
71. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance”
[al-Furqaan 25:70-71].
There is nothing in the shar‘i texts to indicate that the one who commits fornication with a virgin girl will not smell the fragrance of Paradise, especially if he repents and mends his ways.
And Allah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=2 | https://islamqa.info/en/answers/147111/is-it-true-that-the-one-who-commits-fornication-with-a-virgin-will-never-smell-the-fragrance-of-paradise | 177 | 147,111 |
600 | Ruling on one who committed zina with a non-Muslim woman when he was not married | Question
What is the ruling on committing zina with a non-Muslim woman when one is not married?. | Praise be to Allah.Firstly:
Zina is a major sin and one
of the worst crimes. Allaah says (interpretation of the meaning):
“And come not near to
unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its
limits: a great sin, and an evil way that leads one to hell unless Allaah
Forgives him)”
[al-Isra’ 17:32]
“And those who invoke
not any other ilaah (god) along with Allaah, nor kill such person as Allaah
has forbidden, except for just cause, nor commit illegal sexual intercourse
__and whoever does this shall receive the punishment.
69. The torment will be
doubled to him on the Day of Resurrection, and he will abide therein in
disgrace”
[al-Furqaan 25:68-69]
It makes no difference
whether zina is committed with a Muslim woman or a non-Muslim.
Secondly:
As for the punishment for
zina in this world, Allaah has enjoined the hadd punishment for it. Allaah
says concerning the hadd punishment of an unmarried zaani (i.e., one who has
not been previously married) (interpretation of the meaning):
“The fornicatress and
the fornicator, flog each of them with a hundred stripes. Let not pity
withhold you in their case, in a punishment prescribed by Allaah, if you
believe in Allaah and the Last Day. And let a party of the believers witness
their punishment”
[al-Noor 24:2].
As for the one who has
previously been married, the punishment is to be stoned to death, as it says
in the hadeeth narrated by Muslim in his Saheeh (3199) from the
Prophet (peace and blessings of Allaah be upon him), who said: “For a
previously married person with a previously married person, one hundred
lashes and stoning.”
In this case too, it makes
no difference whether zina is committed with a Muslim woman or a
non-Muslim.
The seriousness of this
crime is not limited only to immediate punishment in this world, but the
punishment in the Hereafter is harsher and more severe. It says in the
hadeeth narrated by al-Bukhaari (7074) from Samurah ibn Jundub (may Allaah
be pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: “Last night two persons came to me and woke me up, and set
off with me. … We went on and we came to something like a tannoor oven, in
which there were shouting and voices. We looked inside and we saw naked men
and women, towards whom flames were coming from the bottom of the oven. When
the flames reached them they made a noise. I said to them [the two angels],
‘Who are these people?’ … They said to me, ‘We will tell you… the naked men
and women in the structure like a tannoor oven are the adulterers and
adulteresses.”
What the one who has fallen
into this major sin must do is repent sincerely to Allaah, and keep away
from everything that may lead to this haraam or cause him to return to it.
Allaah rejoices over the repentance of sinners and accepts it from them.
Allaah says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against
themselves (by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most
Merciful”
[al-Zumar 39:53]
Ibn Katheer (may Allaah
have mercy on him) said: This verse is a call to all sinners, kaafirs and
others, to repent and turn to Allaah. It tells us that Allaah forgives all
sins for the one who repents to Him and turns away from them, no matter what
they are, even if they are many and are like the foam of the sea. End quote
from Tafseer Ibn Katheer (7/106)
And Allaah knows best. | Adulteryfornication and homosexuality | https://islamqa.info/en/categories/topics/177/adulteryfornication-and-homosexuality?page=3 | https://islamqa.info/en/answers/97884/ruling-on-one-who-committed-zina-with-a-non-muslim-woman-when-he-was-not-married | 177 | 97,884 |
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