Excessive laughter

This is a problem that is widespread, especially among the youth. 

we should know how the Prophet (peace and blessings of Allaah be upon him) conducted himself when it came to laughter, and he is the best example in this as in all other things.

It is reported in a saheeh hadeeth that his laughter was never more than a smile. (Reported by Ahmad in al-Musnad, 5/97; Saheeh al-Jaami’, 4861). According to another hadeeth, he (peace and blessings of Allaah be upon him) used to remain silent for long periods, and laugh little. (Reported by Ahmad in al-Musnad, 5/86; Saheeh al-Jaami’, 4822).

‘Aa’ishah, may Allaah be pleased with her, said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) laughing so heartily that his back teeth showed; he would only smile.” (Reported by Abu Dawood, no. 5098).

According to a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “Do not laugh too much, for excessive laughter kills the heart (i.e., spiritually).” (Reported by Ibn Maajah, no. 4193; Silsilah al-Saheehah, no. 506). According to another report, he said: “… too much laughter corrupts the heart.” After knowing this, if a Muslim laughs to excess it is as if he is undertaking a journey that he knows will lead to his doom.

Laughter is not haraam, and the Muslim is not expected to be dour-faced and stern and rigid. Laughter is something which is quite natural, and indeed Allaah says in the Qur’aan (interpretation of the meaning): “And … it is He (Allaah) Who makes (whom He wills) laugh, and makes (whom He wills) weep” [al-Najm 53:43] But the problem which we are discussing here – excessive laughter – has a number of bad effects, including the following:

It makes gatherings explode with guffaws and echo with raucous laughter.The believer’s heart is spiritually corrupted by too much laughter, and he opens his mouth too wide, instead of being serious and of sound character.

The problem is that some people use laughter as a safety valve or release from their stress and worries, resorting to an inferior means rather than what is better. 

The Muslim should know better, and should treat worries and stress in the way prescribed by the Prophet (peace and blessings of Allaah be upon him). When something was troubling him, he would pray (Saheeh al-Jaami’, 4703), and if something distressed him, he would say, “Ya Hayyu ya Qayyoom, bi rahmatika astagheeth (O Ever-Living, O Eternal One, by Your mercy I seek Your help).” (Saheeh al-Jaami’, 4777). According to another saheeh hadeeth, when he was overtaken by worries and distress, he would say, “Ya Hayyu ya Qayyoom, bi rahmatika astagheeth. Allaahu rabbee wa la ushriku bihi shay’an (O Ever-Living, O Eternal One, by Your mercy I seek Your help. Allaah is my Lord, and I do not associate anything with Him).” (Saheeh al-Jaami’, 4791).

When one laughs too much, one must remember death, the grave, the Last Day and its reckoning, the bridge over Hell (al-siraat), the Fire, and all the other terrors of the Hereafter.Thinking about the situation of the Muslims and how they are suffering because they have strayed from their religion; they are behind in all fields of life, facing oppression, hardship and destruction, and subject to the plots of international conspiracies. When the Muslim thinks long and hard about this situation, it needs must have an impact on how much he laughs and cries.

Allaah says (interpretation of the meanings): “Verily! This (the Qur’aan) is the Word that separates (the truth from falsehood…). And it is not a thing for amusement.” [al-Taariq 83:13] and: “…Hold fast to that which We have given you…” [al-Baqarah 2:93]. The Prophet (peace and blessings of Allaah be upon him) said: “If you knew what I know, you would laugh little and weep much, and you would go out to the hills, beseeching Allaah for help.” If we really understood what is required of us, and what lies ahead, we would never even sleep peacefully.

Resisting the urge to laugh as much as possible, as well as tying to stop others from laughing. Prophet (peace and blessings of Allaah be upon him) said: “Woe to the one who talks and tells lies to make people laugh… woe to him, woe to him!” (Saheeh al-Jaami’, 7136).

Changing the subject that led to the laughter, and introducing another, useful subject. If you see that the people have gone too far with their laughter, try to bring them to their senses, using a proper method, and introduce a serious topic and help them to make good use of their time, by reading a useful book, discussing an important topic, exchanging ideas.

I ask Allaah to give my brothers , sisters, family, friends and me the strength to do good deeds and to avoid evil, and to save us on the Day of Regrets, for He is the Best of those who are asked, and He is Able to do all things. Ameen!!!

Sleeping and missing salaat al-fajr

"Some of us miss salaat al-Fajr on most days, and some  hardly ever pray it at the right time. Usually some do not wake up until after the sun has risen, or at best  wake up after the time for praying fajr in jamaa’ah. Some have tried to wake up at the right time, with no success. What is the solution to this problem?”

The Muslim should know the great status of salaat al-fajr in the sight of Allaah, may He be glorified. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays the dawn prayer in congregation, it is as if he had prayed the whole night long.” (Muslim, p. 454, no. 656; al-Tirmidhi, 221).

“Whoever prays fajr is under the protection of Allaah. Do not put yourselves in a situation where Allaah has to call you to account for your negligence.” (Reported by al-Tabaraani, 7/267; Saheeh al-Jaami’, no. 6344).

“The most burdensome prayers for the hypocrites are salaat al-’isha’ and salaat al-fajr, but if they only knew what they contain, they would come even if they had to crawl.” (Reported by Imaam Ahmad, al-Musnad, 2/424; Saheeh al-Jaami’, 133).

“Angels come to you in shifts by night and by day. They meet at salaat al-fajr and salaat al-‘asr, then those who had stayed with you at night ascend, and are asked by the One Who knows better than they: ‘How did you find My servants?’ They say, ‘We left them when they were praying, and we came to them when they were praying.’” (Reported by al-Bukhaari, al-Fath, 2/33).

“The best of prayers in the sight of Allaah is the dawn prayer on Friday, in congregation.” (Reported by Abu Na’eem in al-Hilyah, 7/207, and in al-Silsilah al-Saheehah, 1566).

According to a saheeh hadeeth: “Whoever prays al-Bardayn will enter Paradise.” (Reported by al-Bukhaari, al-Fath, 2/52). Al-Bardayn are fajr and ‘asr.

Another hadeeth which indicates the seriousness of missing salaat al-fajr is: “Whoever prays fajr is under the protection of Allaah. Do not put yourselves in a situation where Allaah has to call you to account for your negligence, because whoever finds himself in this situation will be sorted out and then thrown on his face in the Fire of Hell.” (Reported by Muslim, p. 454).

Sleeping early

According to a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) used to dislike sleeping before ‘isha’ and talking afterwards. The Muslim should not sleep before salaat al-’isha’ because it is obvious that most of those who sleep before it will spend the rest of the night feeling so tired and heavy that it will be as if they are ill.

Also, the Muslim should not talk after ‘isha’, and the scholars have explained the reason why doing so is disliked: it is because doing so leads to people staying up late, which in turns leads to the fear that they will sleep and miss qiyaam al-layl, or the correct or preferred time for fajr prayer.

Making sure that one is clean (taahir) and reciting adhkaar (prayers) before sleeping.

This helps a person to get up for fajr.

“By al-‘asr (time). Verily! Man is in loss, except those who believe and do righteous good deeds, and recommend one another to the truth and recommend one another to patience.” [al-‘Asr 103:1-3]

Throwing water in the face of the person who is sleeping.

The Prophet (peace and blessings of Allaah be upon him) praised the man who gets up at night to pray, and wakes his wife, and when she refuses to get up, he throws water in her face; and he praised the woman who gets up at night to pray, and wakes her husband, and when he refuses to get up, she throws water in his face. (Reported by Imaam Ahmad in al-Musnad, 2/250; Saheeh al-Jaami’, 3494).

Remembering Allaah as soon as one wakes up. Some people may initially wake up, then they go back to sleep again. But if a person remembers Allaah straight after waking up, this will loosen one of the knots of Shaytaan, and will motivate him to get up. When he performs wudoo’, his determination becomes stronger, and Shaytaan is driven further away, and when he prays, his shaytaan is defeated, his balance (of good deeds) becomes heavier, and he will feel happy and energetic.

Seeking help from one’s family and friends to pray fajr, and encouraging one another in this regard. 

This is essential, and is undoubtedly included in the words of Allaah (interpretation of the meanings):

“… Help you one another in al-birr and al-taqwa (virtue, righteousness and piety)…” [al-Maa’idah 5:2]

Using various means of being woken up, such as alarm clocks. These should be put in the most appropriate place. Some people put the alarm clock next to their head, and when it rings, they turn if off at once and go straight back to sleep. Such a person should put the clock a little further away, so that he can feel that it is really waking him up.

Not staying up late, even to pray qiyaam al-layl. Some people may stay up late to pray qiyaam al-layl, then fall asleep a few minutes before fajr and be unable to wake up for the prayer. This happens a lot in Ramadaan – people stay up late and sleep a little while before fajr, so they miss the prayer. No doubt this is a grave error, because fard (obligatory) prayer should take precedence over naafil (supererogatory) prayer. So what about those who stay up late not to pray but to commit sin, or at best to do permissible things? The Shaytaan may make the idea of staying up late to discuss important matters attractive to some daa’iyahs (Islamic workers), then they sleep late and miss the prayer, thus losing much more than they gained.

Not eating too much before going to sleep. Eating too much makes one sleep deeply. The one who eats a lot gets very tired, and sleeps a lot, thus losing a lot. So one should try to eat lightly in the evening.

Praying qiyaam al-layl late in the night, just before fajr, so that when one finishes witr, the call for fajr prayer is given, making the worship continuous. The night prayer should be offered during the last third of the night – which is the preferred time – and immediately followed by the fajr prayer, whilst one is feeling awake and energetic.

Following the example of the Prophet (peace and blessings of Allaah be upon him) in lying down to sleep. So a person should lie on his right side, placing his right cheek on his right hand. This position makes it easy to wake up. The best guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him), and this is better than sleeping in any other position which may make it difficult to wake up.

Helping oneself by taking a nap during the day, because this will help a person by making him need less sleep at night.

Not sleeping after ‘asr or maghrib, because this will make a person sleep late, and whoever sleeps late will find it difficult to wake up.

Finally, sincere devotion to Allaah is the best thing to motivate a person to get up for prayer, because Allaah is the One Who is controlling all means of help.
But no doubt there are people who sleep so heavily that it is almost like an illness, and they may be excused, because the matter is beyond their control. People in this situation should turn to Allaah for help, and do everything that they possibly can, and visit the doctor, to try to find a cure.

I ask Allaah to give my brothers, sisters,family , friends and me the strength to do good deeds and to avoid evil, and to save us on the Day of Regrets, for He is the Best of those who are asked, and He is Able to do all things.Ameen!!!

Miracles of Allah - The Beautifull Story of a Pious Muslimah Muslim sist...

When distress and pain befall a person, the door of du’aa’ is always open to him; it is never closed. When one calls upon the Most Generous, He will respond and give. Allaah says (interpretation of the meaning): “And when My slaves ask you concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.” [al-Baqarah 2:186]

So he should think positively and realize that Allaah will make a way out for him. The more intense his stress and depression is, the closer he is to relief and a way out.

Allaah says in Soorat al-Sharh (interpretation of the meaning): “So verily, with the hardship, there is relief, verily, with the hardship, there is relief.” [al-Sharh 94:5-6].

The Prophet (peace and blessings of Allaah be upon him) advised Ibn ‘Abbaas (may Allaah be pleased with him and his father): “Know that victory (or achievement) comes through patience, and that ease comes through hardship…”

Seeking refuge in prayer

Allaah says (interpretation of the meaning): “And seek help in patience and al-salaat (the prayer)…” [al-Baqarah 2:45].

Hudhayfah said: “Whenever the Prophet (peace and blessings of Allaah be upon him) was grieved by something, he used to pray.” When Ibn ‘Abbaas (may Allaah be pleased with him) heard about the death of his brother, he stopped at the side of the road – as he was on a journey – and prayed, following the command of Allaah.

Dhikr (remembrance of Allaah) has a wonderful effect in calming the soul and relieving stress and worry. Allaah says (interpretation of the meaning): “… Verily, in the remembrance of Allaah do hearts find rest.” [al-Ra’d 13:28]

“When a person knows that Allaah is Able to do all things, that He alone makes choices for His slaves and runs their affairs, that the way He runs His slave’s affairs is better than the way the slave would do it for himself, that He knows better about the slave’s interests than the slave does, that He is more able to achieve them, that He is more sincere and more merciful towards His slave than the slave is to himself; and also knows that he cannot progress or regress any further than the limits that Allaah has decreed for him, for nobody can change the will and decree of Allaah – when a person knows all this, he will submit himself to his Lord and hand over his affairs to Him, throwing himself before his Lord like a weak slave throwing himself before a mighty and powerful king. Allaah deals with His slave as He wishes.

Anas (may Allaah be pleased with him) reported that when the Messenger of Allaah (peace and blessings of Allaah be upon him) was distressed by something, he would say: “Yaa Hayyu yaa Qayyoom bi rahmatika astagheeth (O Ever-Living, O Eternal, by Your mercy I seek help).”

Asmaa’ bint ‘Umayr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: ‘Shall I not teach you some words which you can say at times of distress? ‘Allaah Allaah rabbee laa ushriku bihi shay’an (Allaah Allaah is my Lord, I do not associate anything with Him).’”

Another of the beneficial du’aa’s which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught us is the one he told us about when he said: “The du’aa’ of the person who is in distress is: ‘Allaahumma rahmataka arjoo fa laa takilni ilaa nafsi tarfat ‘ayn w’aslih li sha’ni kullahu laa ilaaha illa anta (O Allaah, for Your mercy I hope, so do not leave me in charge of my affairs even for the blink of an eye; rectify all my affairs. There is no god except You)’”

We ask Allaah, may He be exalted, to keep us safe from distress, to grant us relief from depression and to alleviate our worries, for He is the All-Hearing Who answers prayers, He is the Ever-Living, Eternal.

May Allaah bless our Prophet Muhammad Alayhi salatu wa salam and his Family and Companions, who are the best of people. Praise be to Allaah Who is overtaken by neither slumber nor sleep.

Keep Smiling(^_____________^)

The Prophet Muhammad (peace be upon him) said: “Charity is prescribed for each descendant of Adam every day the sun rises.” He was then asked: “From what do we give charity every day?” The Prophet answered: “The doors of goodness are many…enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one’s legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one’s arms–all of these are charity prescribed for you.” He also said: “Your smile for your brother is charity.” - Fiqh-us-Sunnah, Volume 3, Number 98

1. Smiling Makes us Attractive

We are drawn to people who smile. There is an attraction factor. We want to know a smiling person and figure out what is so good. Frowns, scowls and grimaces all push people away — but a smile draws them in.

2. Smiling Changes our Mood

Next time you are feeling down, try putting on a smile. There’s a good chance you mood will change for the better. Smiling can trick the body into helping you change your mood.

3. Smiling is contagious

When someone is smiling they lighten up the room, change the moods of others, and make things happier. A smiling person brings happiness with them. Smile lots and you will draw people to you.

4. Smiling Relieves Stress

Stress can really show up in our faces. Smiling helps to prevent us from looking tired, worn down, and overwhelmed. When you are stressed, take time to put on a smile. The stress should be reduced and you’ll be better able to take action.

5. Smiling Boosts Your Immune System.

Smiling helps the immune system to work better. When you smile, immune function improves possibly because you are more relaxed. Prevent the flu and colds by smiling.

So next time you get the chance….

Our beloved Prophet Muhammad Alayhi Salatu Wa salam  said:

“Do not abuse anyone…Do not look down upon any good work, and when you speak to your brother, show him a cheerful face.”  (Sunan of Abu-Dawood, Hadith 1889)

Back-biting (Al-Ghiba)

The Holy Quran says:

O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it...But fear Allah: For Allah is Oft-Returning, Most Merciful. (49: 12)

Let this video serve as a reminder for ALL of US to keep from away from these sins that plague our ummah,!!!

Confidentiality: keeping family secrets!!!

This includes a number of things, including: 

-         Not disclosing intimate secrets.

-         Not disclosing marital conflicts.

-         Not disclosing any secrets the exposing of which could cause harm to the family or to any of its members.

Not disclosing intimate secrets -

The evidence that this is haraam is the hadeeth: “One of the most evil of people in the sight of Allaah on the Day of Resurrection will be a man who went in unto his wife and she went in unto him, then he disclosed her secret.” (Reported by Muslim, 4/157). The meaning of going in unto one another is that he approaches her and has intercourse with her, as in the aayah (interpretation of the meaning): “… while you have gone in unto one another…” [al-Nisa’ 4:21]. 

Further evidence is to be seen in the hadeeth of Asma’ bint Yazeed, who said that she was with the Messenger of Allaah (peace and blessings of Allaah be upon him), when men and women were sitting with him, and he said: “I think there are some men who talk about what they do with their wives, and that there are some women who talk about what they do with their husbands.” The people stayed silent. [Asma’] said: “Yes, by Allaah, O Messenger of Allaah, [women] do that and [men] do that!” He said, “Do not do that, for it is as if a male devil met a female devil in the street and had intercourse with her whilst the people were watching.” (Reported by Imaam Ahmad, 6/457; also reported in Aadaab al-Zafaaf by al-Albaani, p. 144).

According to a report narrated by Abu Dawood, he said: “Are there men among you who when they have intercourse with their wives, they close their doors and lower their curtains and ask Allaah to conceal them?” They said, “Yes.” He said, “And then do they sit and say, ‘I did such and such, and I did such and such?’” They kept silent. Then he turned to the women and said, “Are there any among you talk [about intimate matters]?” and they kept silent. Then a young girl sat up on one of her knees and craned her neck so that the Messenger of Allaah (peace and blessings of Allaah be upon him) could see her and hear her, and said,

“O Messenger of Allaah, indeed the men talk and the women talk.” He said, “Do you know what that is like? It is like a female devil meeting a male devil in the street and having intercourse with him whilst the people are watching.” (Sunan Abi Dawood, 2/627; Saheeh al-Jaami’, 7037).

Not disclosing marital conflicts -

 Which is disclosing marital arguments outside the home, in many cases this only makes matters worse. Involving outside parties in a marital conflict usually deepens the split, and it reaches a stage where the couple will only communicate via intermediaries when they should be the closest of all people to one another. This should not be resorted to except in cases where they cannot resolve matter face to face, in which case we should act in accordance with the aayah (interpretation of the meaning):

“… appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allaah will cause their reconciliation…” [al-Nisa’ 4:35].

Not disclosing any secrets the exposing of which could cause harm to the family or to any of its members -

 With regard to the third matter, which is harming the family or one of its members – by spreading their secrets – this is not permissible, because it is covered by the words of the Prophet (peace and blessings of Allaah be upon him): “There should be neither harming nor reciprocating harm.” (Reported by Imaam Ahmad, 1/313; al-Silsilat al-Saheehah, no. 250).

An example of this was narrated in the Tafseer of the aayah (interpretation of the meaning): “Allaah sets forth an example for those who disbelieve, the wife of Nooh and the wife of Loot. They were under two of our righteous slaves, but they both betrayed their [husbands]…” [al-Tahreem 66:10].  Ibn Katheer (may Allaah have mercy on him) reported the following in his tafseer of this aayah: 

“The wife of Nooh used to know about his secrets, and whenever anyone believed in him, she would tell the oppressors among the people of Nooh about it. As for the wife of Loot, whenever Loot welcomed anyone as a guest, she would tell the people of the city who used to do evil things” (Tafseer Ibn Katheer, 8/198), i.e., to come and do immoral things to them.

We ask Allaah, may He be exalted, to keep us safe from distress, to grant us relief from depression and to alleviate our worries, for He is the All-Hearing Who answers prayers, He is the Ever-Living, Eternal. May Allah (Subhana Wa Taala ) forgive all our mistakes, sins and guide us to the straight path, the path of those who have received His Grace and Mercy Ameen!!!

Do's and Don'ts for women in Islam

Using cosmetics such as lipstick and blusher is OK, especially for a married woman.”
Fataawa Shaykh Ibn ‘Uthaymeen,
part 2, p. 828 .

 

If a woman does not appear wearing that in front of strange men (non-mahrams) and it does not contain
any impure substances such as pig extracts, and it is not harmful to the skin, then it is permissible, especially in order to beautify oneself for one’s husband. The basic principle concerning adornments is that they
are permissible. And Allaah knows best.

Islam Q&A Sheikh Muhammed Salih
Al-Munajjid

On wearing false lashes

It is haraam for a woman to wear false eyelashes because they come under the heading of hair extensions, for which the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed those who do that. 

Al-Bukhaari (5205) and Muslim (2123) narrated from ‘Aa’ishah that a girl from among the Ansaar got married and she became sick and her hair fell out. They wanted to give her hair extensions, so they asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about that, and he cursed the one who fixes hair extensions and the one who has that done. 

Women wearing wigs

 

Humayd ibn ‘Abd al-Rahmaan ibn ‘Awf reported that he heard Mu’aawiyah ibn Abi Sufyaan at the time of Hajj, standing on the minbar and holding a piece of hair that had been seized by his guards, saying: “Where are your scholars? I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) forbidding this kind of thing and saying that Bani Israa’eel were destroyed when their women started to use such things.” Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has cursed the woman who adds false hair and the woman who has this done, and the woman who tattoos and the women who has this done.” (Reported by al-Bukhaari, 5477). And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Women/Girls wearing pants

 

Muslim woman have to wear clothes that will conceal the body and her ‘awrah outdoors, by wearing clothes that do not show the skin, as see-through clothes do, and do not show the shape of the body, as tight clothes do. Pants or trousers are clothes that show the shape of a woman’s body and ‘awrah, so for this reason it is not permissible for women to wear pants, unless she wears over them a wide or loose shirt. One of the aims of Islam is protect people’s ‘awrahs and avoid uncovering them, because taking this matter lightly is one of the means of falling into that which Allaah has forbidden, namely zina (fornication, adultery) and the things that lead to it. The Muslim woman has to adhere to the Islamic etiquette in the way she dresses, moves and speaks. Allaah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies”

[al-Ahzaab 33:59]

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment ... And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”[al-Noor 24:31]

And Allah knows best./islamqa

Women uncovering their hands in front of vendors … a wrong action!!!

 Many women who go out to the markets to buy things from shopkeepers uncover their hands. Some others uncover both the hand and forearm. This happens in front of people who are not their mahrams. What is the ruling on that? 

 

Undoubtedly, for women to uncover their hands or forearms in the marketplace is a wrong action and a cause of fitnah (temptation), especially since some of these women wear rings on their fingers and bracelets on their wrists. Allaah says to the believing women (interpretation of the meaning):

“And let them not stamp their feet so as to reveal what they hide of their adornment” [al-Noor 24:31] 

So that they might have a share of this great wisdom:

“Allaah wishes only to remove Ar Rijs (evil deeds and sins) from you, O members of the family (of the Prophet), and to purify you with a thorough purification” [al-Ahzaab 33:33] 

I advise the believing men whom Allaah has appointed as qawwaamoon (in charge) over women to fulfil the trust which Allaah has placed on their shoulders and given them responsibility over these women. So they should advise them and teach them, and prevent causes of fitnah. They will be asked about that when they meet their Lord, so let them think of how they will respond.

“On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allaah warns you against Himself (His punishment) and Allaah is full of kindness to (His) slaves” [Aal ‘Imraan 3:30]

I ask Allaah to reform the Muslims, men and women alike.

From the fatwas of Shaykh Muhammad ibn Saalih al-‘Uthaymeen

 

Ruling on piercing a woman's nose so that she can wear jewellery there.

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

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (24/36).

 

Women wearing anklets

Is it allowed for women to wear gold in the legs in the form of an anklet?

Praise be to Allaah.

It is permissible for women to wear anklets on their legs for the purpose of beautification, but they should not shake them in front of non-mahram men to attract attention to them, as Allaah says (interpretation of the meaning):

“And let them not stamp their feet so as to reveal what they hide of their adornment”

[al-Noor 24:31]

Fataawa al-Mar’ah al-Muslimah, 1/469

Conditions of Muslim woman’s hijaab

Being a Muslim Woman,how must they wear their attire to say that she is a muslim woman.  

The scholars have based the conditions of the hijaab (covering) which Muslim women must wear in front of non-mahram men on the evidence in the Qur’aan and Sunnah. So long as a woman adheres to these conditions, she may wear whatever she likes in public places and elsewhere, and her hijaab will be considered Islamic. These conditions may be summarized as follows:

The hijaab must cover her entire body

It should be thick enough to conceal what is underneath it

It should be loose-fitting, not tight

It should not be so attractive as to call men’s attention to it

It should not be perfumed

It should not be a dress of fame and vanity (i.e., it should be extravagant or excessively opulent)

It should not resemble the dress of men

It should not resemble the dress of kaafir women

It should not be adorned with any crosses or pictures of animate beings

Further discussion of each of the above points will appear soon, in sha Allaah.

It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning):

“…and not to show off their adornment…”

[al-Noor 24:31] 

It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men. 

The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.

Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.

And Allaah knows best 

Sheikh Muhammed Salih Al-Munajjid

Do women have to wear niqaab?

Niqaab is that with which a woman veils her face (tantaqib)… But the niqaab or burqa’ – which shows the eyes of the woman – has become widespread among women, and some of them do not wear it properly. Some scholars have forbidden wearing it on the grounds that it is not Islamic in origin, and because it is used improperly and people treat it as something insignificant, demonstrating negligent attitudes towards it and using new forms of niqaab which are not prescribed in Islam, widening the opening for the eyes so that the cheeks, nose and part of the forehead are also visible. 

 Therefore, if the woman’s niqaab or burqa’ does not show anything but the eyes, and the opening is only as big as the left eye, as was narrated from some of the salaf, then that is permissible, otherwise she should wear something which covers her face entirely.

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire.

A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams. 

Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392)

Shaykh Saalih al-Fawzaan (may Allaah preserve him) said:

The correct view as indicated by the evidence is that the woman’s face is ‘awrah which must be covered. It is the most tempting part of her body, because what people look at most is the face, so the face is the greatest ‘awrah of a woman. This is in addition to the shar’i evidence which states that it is obligatory to cover the face.

For example, Allaah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”

[al-Noor 24:31]

Drawing the veil all over the juyoob implies covering the face.

When Ibn ‘Abbaas (may Allaah be pleased with him) was asked about the aayah (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies”

[al-Ahzaab 33:59] –

he covered his face, leaving only one eye showing. This indicates that what was meant by the aayah was covering the face. This was the interpretation of Ibn ‘Abbaas (may Allaah be pleased with him) of this aayah, as narrated from him by ‘Ubaydah al-Salmaani when he asked him about it.

In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces.

This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.”

Women in ihraam and otherwise are obliged to cover their faces in front of non-mahram men, because the face is the center of beauty and it is the place that men look at… and Allaah knows best.

Fataawa al-Mar’ah al-Muslimah, 1/396, 397

He also said:

It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society.

Fataawa al-Mar’ah al-Muslimah, 1/399

And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid

It is better for a woman to wear socks even if her garment covers her feet

 

The Muslim woman is required to cover all of her body in front of men. Hence she is allowed to let her garment drag by being a cubit longer in order to cover her feet. What the woman has to do is to cover her feet either by wearing a loose and long garment or by wearing socks or the like. If she covers her feet then she does not have to wear socks, but if she wears socks this will be more covering, so it is recommended. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

 

Ruling on women wearing gold rings

 Some of the women among us are confused because of the fatwa of the scholar Muhammad Naasir al-Deen al-Albaani, the muhaddith (hadeeth scholar) of Syria, in his book Adaab al-Zafaaf (The Etiquettes of Marriage and Wedding) concerning the prohibition of wearing gold rings in general. There are women who have given up wearing them, and they describe the women who do wear them as being misguided and misguiding others. What do you say about the wearing of gold rings in particular? We urgently need your evidence and fatwa, because the matter has gotten out of control. May Allaah forgive you and increase you in abundance of knowledge.

 

Women are permitted to wear gold, in the form of rings and otherwise, because of the general meaning of the aayah (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-Zukhruf 43:18 ],

where Allaah mentions that wearing adornments is an attribute of women; this includes gold and other things. And Ahmad, Abu Dawood and al-Nasaa’i narrated with a jayyid isnaad from Ameer al-Mu’mineen ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that “These two [gold and silk] are forbidden for the males of my ummah.” Ibn Maajah added in one narration, “and permitted for the females.” 

Is a woman’s prayer considered permissible after doing wudoo’ and putting make-up on her face?

 

If a woman does wudoo’ then puts makeup on her face, that does not matter, and it does not affect her wudoo’ or her prayer, so long as it is not naajis, because purity of clothes and body are essential for the prayer to be valid.

It should be noted that it is not permissible for a woman to wear makeup in front of non-mahram men, because she is commanded to cover her face in front of them and because wearing makeup is an adornment that leads to fitnah. If she does that and then prays, she will have the reward for her prayer but she will have the burden of sin for tabarruj (wanton display).

It says in Fataawa al-Lajnah al-Daa’imah (17/129): There is no reason why a woman should not adorn herself by wearing makeup on her face, or kohl, or doing her hair in a manner that does not make her resemble kaafir women, but it is also essential that she cover her face in front of men who are not her mahrams. End quote.

It also says (17/128): Using kohl is allowed in Islam, but it is not permissible for a woman to show any of her adornment, whether kohl or anything else, to anyone other than her husband or mahrams, because Allaah says (interpretation of the meaning):

“…and not to reveal their adornment except to their husbands…”

[al-Noor 24:31]

And Allaah knows best./Islamqa

When it is permissible to use cosmetics? And the ruling on collagen in particular

In principle it is permissible for women to use cosmetics, but when saying it is permissible it is essential to pay attention to a number of things, such as:

1.This beautification should not be for non-mahram men. The one for whom she should beautify herself first and foremost is her husband. If she uses cosmetics so that her husband will see her in the best shape, or she appears thus beautified before other women or her mahrams, that is permissible for her, because the basic principle is that she should cover all of her body in front of non-mahram men, so how can it be permissible for her to beautify herself for them in addition to that?

2.The materials used for cosmetic purposes should be permissible, such as henna and kohl. It is not permissible for her to use fat from dead meat (i.e., from animals that have not been slaughtered in accordance with sharee’ah) or impure (naajis) substances, because Islam forbids using impure and haraam things. See the answer to question no. 45635.

3.The materials used for cosmetic purposes should not be harmful to her body. It is not permissible for her to use harmful chemical substances, whether the harmful effect will occur immediately or in the future, because Islam forbids harming oneself, as the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither causing harm nor reciprocating harm.”

4.The cosmetic effect on the body should be temporary. It is not permissible for her to use those substances that change the creation of Allaah, as some women do by having lip treatments, face peeling and tattoos which change the colour of the skin permanently.

If the conditions and guidelines mentioned above are met, then using collagen is permissible.

And Allaah knows best./Islamqa

Is it allowed in Islam to pray with Nail-color on ?

It is permissible for a woman to colour her nails for the purpose of adornment, with materials that do not cause harm, and there is nothing wrong with her praying with that, unless it is a substance that prevents water from reaching what is beneath it, in which case wudoo’ and ghusl are not valid unless it is removed. If the wudoo’ is not valid then the prayer is not valid.

It says in Fataawa al-Lajnah al-Daa’imah, 5/218:

“If the colour is impermeable, then wudoo’ is not valid unless it is removed before doing wudoo’. If it is not impermeable, then wudoo’ is valid, as is the case with henna.” 

Is wudoo’ valid if there are traces of makeup?

In order for wudoo’ to be valid it is essential to remove anything that may prevent the water from reaching the skin, such as wax, dough, sticky substances and the like, so that the purpose of washing those parts of the body in wudoo’ may be achieved.

Allaah says (interpretation of the meaning):

“O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles”

[al-Maa’idah 5:6] 

Al-Nawawi said in al-Mawdoo’ (1/492): If there is any wax, dough or henna’ etc on his body and that prevents the water from reaching any part of that limb, then his wudoo’ is not valid, whether there is a lot of that or a little. If there is any trace or colour of henna left on the hand etc, but not the henna itself, or there is a trace of fat or oil such that when the water touches the skin it will run over it, but not stay, then his wudoo’ is valid.

 Shaping the eyebrows by trimming, shaving or plucking their edges in order to appear beautiful, as is done by some women nowadays, is haraam because it involves changing the creation of Allaah and following the Shaytaan in his tempting of mankind to change the creation of Allaah. Allaah says:

“Verily! Allaah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away.

They (all those who worship others than Allaah) invoke nothing but female deities besides Him, and they invoke nothing but Shaytaan, a persistent rebel!

Allaah cursed him. And he [Shaytaan] said: ‘I will take an appointed portion of Your slaves;

Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allaah.’ And whoever takes Shaytaan as a wali (protector or helper) instead of Allaah, has surely suffered a manifest loss.”

[Al-Nisa’ 4:116-119]

In al-Saheeh, it was reported that Ibn Mas’ood (may Allaah be pleased with him) said: “Allaah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allaah.” Then he said: “Should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed, when it says in the Qur’aan (interpretation of the meaning): ‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’ [al-Hashr 59:7]”