Archive for the ‘Muslim Homes’ Category

Ruling of women cutting their hair -Shaykh al-Albaani

April 10, 2018 Leave a comment


Question: What is the ruling of a woman cutting her hair?


Answer: If the woman cuts her hair in order to resemble/imitate disbelieving or sinful women then it is not permissible to have this intention. If she cuts her hair in order to beautify herself for her husband, then I do not see anything that prevents her from doing so. There comes in Sahih Muslim* that the wives of the Prophet (peace be upon him) would cut their hair until it reached just below their earlobes.


From this Fatwa we benefit:

1. The permissibility of cutting the hair
2. The permissibility of cutting the hair in order to please the spouse
3. The evidence for this permissibility is found in Sahih Muslim*
4. The obligation of not resembling disbelieving women**
5. The impermissibility of also imitating openly rebellious/sinful Muslim women
6. A limit to how much is taken from the hair, which in this case is up to the earlobe
7. A woman’s hairstyle should not resemble men’s hairstyle


*In Saheeh Muslim Abu Salamah ibn ‘Abd al-Rahmaan said:

“The wives of the Prophet (peace and blessings of Allah be upon him) used to cut their hair until it came just below their ears.”

[Baab al-Hayd, 320]


**This point can be understood from the hadith of Ibn ‘Umar that the Messenger of Allah (peace and blessings of Allah be upon him) said,

“He who imitates any people (in their actions) is considered to be one of them.”

[Abu Dawud 16/1471]


Source: al-Fataawa al-Muhimmah: Chapter of Libaas wa Zeenah, p. 758.




Position of the Scholars on beard

November 2, 2015 Leave a comment


All the ‘ulama’ (scholars) of as-Salaf us-Salih (the Righteous early Muslims), including the Four Imams, agree that shaving the beard is haram (prohibited). They consider shaving it an impermissible mutilation, as has been reported from Umar Bin Abdul Aziz – [At-Tarikh by Ibn Asakir].

They considered the man who shaved his beard effeminate. Many of them would not accept his testimony or allow him to lead the prayers.



According to the Hanafis:

“It is prohibited for a man to cut his beard … as for cutting it shorter than a fist-length – as is done by some people from the west and by the effeminate men – no one permits this. And as for shaving it completely, it is the doing of the Indian Jews and the Persian Magians” [Persian Magians-Followers of an old religion, possibly the same as the “Zoroastrians”]

[Ad-Durr ul-Mukhtar].


Ibn-Abidayn said:

“It is prohibited for a man to cut his beard.”

(Radd ul-Muhtar [2:418])



According to the Malikis:

“Shaving the beard is prohibited, as is cutting it if it causes a (clear) mutilation. But if it becomes oversized, and if cutting it would not appear as a mutilation, then it may be cut; but that would be disliked and contrary to that which is better.”

[Sharh ur-Risalah by Abu al-Hasan, and the commentary on it by al-Adwi]



Al-`Adwi said:

“It has been reported from Malik that he hated shaving anything under the jaws, until he said, ‘It is from the doing of the Magians.’ And it is prohibited to remove the hair of the beard.”


[Sharh ur-Risalah by Abu al-Hasan, and the commentary on it by al-Adwi (2:411)]


Ibn Abd al-Barr said:

“It is prohibited to shave the beard, and it is not done except by effeminate men.”





As for the Shafi’is, al-Imam ash-Shafi’i has expressed that it is prohibited to shave the beard



Also, al-Athru’i said,

“The correct position is that it is prohibited to totally shave the beard without a (medical) problem with it.”

[Sharh ul-Ubab].




The Hanbali’s agree without exception that it is prohibited to shave the beard.

[Al-Insaf, Sharh ul-Muntaha, etc.].


Ibn Taymiyyah stated:

“It is prohibited to shave the beard.”

 [Al-Ikhtiyarat ul-Ilmiyyah (p.6)]


As-Saffarini said:

“It is agreed in our mathhab that it is prohibited to shave the beard.”

[Ghitha ul-Albab (1:376)].



Ibn Hazm al-Andalusi said:

“All of the scholars agree that shaving the beard is a form of mutilation, and is prohibited.”

[Maratib ul-Ijma’ (p.157), and al-Muhalla (2:189)]




Shaykh ul-Islam Ibn Taymiyyah said:

“Because of the authentic hadiths, it is prohibited to shave the beard, and no one has ever permitted it.”


[From the book: The beard betwee Salaf and Khalaf, page 2-4 by Sh. Muhammed al-Jibaly]




Expel effeminate men from your homes.

August 5, 2015 Leave a comment


Al-Bukhari, may Allaah have mercy on him, narrated in his Saheeh, in a chapter on expelling men who imitate women from homes, the Hadeeth of Ibn ‘Abbas, may Allah be pleased with him, who said:

“The Prophet, sallallaahu ‘alayhi wa sallam, cursed men who imitate women and women who imitate men, and said: ‘Expel them from your homes.’ The Prophet, sallallaahu ‘alayhi wa sallam, expelled so and so [a man]. And ‘Umar expelled so and so [a woman].”

(Reported by Al-Bukhari in Kitab al-Libas, chapter 62, Fath Al-Bari, 10/333)


Then Al-Bukhari, may Allah have mercy on him, quoted the Hadeeth of Umm Salamah, may Allah be pleased with her, which he narrated under the title “What is forbidden of men who imitate women entering upon women”:

“From Umm Salamah, may Allah be pleased with her, who said that the Prophet, sallallaahu ‘alayhi wa sallam, was in her house, where there was also an effeminate man, who told her brother ‘Abdullah ibn Abi Umayyah:

‘If Allaah wills that you conquer at-Taa’if tomorrow, I will show you the daughter of Ghaylaan; she has four folds of fat in front and eight behind.’ The Prophet, sallallaahu ‘alayhi wa sallam, said: ‘This person should not enter upon you.'”

(Reported by Al-Bukhari, chapter 113, Fat-h Al-Bari, 9/333)


An effeminate man, or Mukhannath, is defined as a man who may resemble women physically, or through imitation of their movements and speech, and so on.


If it is physical i.e. this is the way that he was made, then there is no blame on him, but he must try as much as he can to change this resemblance. If he is imitating women deliberately he is described as Mukhannath, whether he commits the evil deed (homosexual acts) or not.


The effeminate man being referred to here – who was like a servant – used to enter the houses of the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, because he was considered an old male servant who lacked vigor (Refer to the Qur’an 24:31)


When the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, realized that this person could describe women very precisely and that he was describing a woman as having four folds of fat in front and eight behind (four on each side), he ordered that he should be thrown out and not allowed to enter his wives’ apartments, because of the mischief that he could cause, such as possibly describing the women he saw to strangers, or having a bad influence on the members of the household, such as leading women to imitate men, or men to imitate women, by walking in a coquettish manner or speaking softly, or bringing about worse mischief than that.


So how about the situation nowadays, when we see many of these servants imitating the opposite sex, especially the Kafirs who are living in Muslim homes and who we know for certain are having a bad influence on Muslim boys and girls. There is even a group known as ‘the third sex’ who wear make-up and dress in women’s clothes. What a disaster this is for the Ummah which is supposed to be the Ummah of Jihaad!


If you want to know more about how the Prophet, sallallaahu ‘alayhi wa sallam, opposed this ‘third sex’ and how his Companions, may Allah be pleased with them, fought with their sense of honor against such things, think about this Hadeeth:

Abu Hurayrah, may Allah be pleased with him, reported that an effeminate man who had dyed his hands with henna (as women do) was brought to the Prophet, sallallaahu ‘alayhi wa sallam, and it was said:

“O Messenger of Allaah! This man is imitating women.” So he banished him to al-Baqee’ [as a punishment, this man was sent to an isolated place, and this was also in order to protect others] It was said: “Why do you not kill him?” He, sallallaahu ‘alayhi wa sallam, said: “I have been forbidden to kill those who pray.”

(Reported by Abu Dawood, 4928, and others; see Saheeh al-Jaami’, 2502)


[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 23-25]


Segregate men and women during family visits

July 6, 2015 Leave a comment


People are naturally gregarious and sociable; they need friends, and friendships entail visiting one another.


When there are visits between families, we should block the path of evil by preventing Ikhtilaat (inter-mixing between men and women). One of the indications that such inter-mixing is Haraam is the Qur’aanic verse (which means):

{And when you ask them (his wives) for anything you want, ask them from behind a screen; that is purer for your hearts and for their hearts.}

[Qur’an 33:53]

Segregation of sexes

If we were to look for the evil results of inter-mixing during family visits, we would find many objectionable consequences, such as:

♦ In most cases the Hijab (Islamic attire) of women in these mixed gatherings is non-existent or improper, so a woman may display her beauty before someone in front of whom it is not permissible for her to uncover herself. Allaah The Almighty Says (what means):

{And tell the believing women not to reveal their adornment.} [Qur’an 24:31].

It may be that a woman adorns herself for strangers in a mixed gathering in a way that she never does for her own husband.


♦ When men see women in one gathering, this is a cause of corruption in the religion and morals, and provokes desires in a forbidden manner.


♦ In a mixed gathering, the husband and wife may argue with or ignore one another in an alarming fashion. A man might look or wink at another’s wife, or he may laugh and joke with her, and she with him. After the couple returns home, the settling of scores would begin. The man might inquire: “Why did you laugh at what so-and-so. said, when he did not say anything funny?” The woman would counter: “And why did you wink at so-and-so?” The man would retort: “When he spoke, you understood him quickly, but you do not understand what I say at all!” Thus they would trade accusations and the matter could end in enmity and even divorce


Some men and women may regret their luck in marriage, when a man compares his wife to his friend’s wife, or a woman compares her husband to her friend’s husband. A man may say to himself: “So-and-so talks well and answers questions; she is well-educated and my wife is ignorant; she has no education” and a woman may say to herself: “So-and-so is so lucky! Her husband is smart and eloquent, and my husband is so boring and speaks without thinking!” This spoils the marital relationship or leads to bad treatment


Some people may show off to one another in mixed gatherings, by pretending to have what that they do not really possess. So a man may issue instructions to his wife in front of other men and pretend that he has a strong personality, but when he is alone with her at home he is as tame as a house cat. A woman may borrow gold and wear it so that the other people see that she has such and such. However, the Prophet, sallallaahu ‘alayhi wa sallam, said:

“The one who shows off with something that does not belong to him is like one who wears a garment of falsehood.” (Reported by Al-Bukhaari, Fat-h Al-Baari, 9/317)


♦ Late-night mixed gatherings result in wasting time, sins of the tongue, and leaving small children at home alone (so that they do not disturb their parents’ evening with their cries!)


♦ Late-night mixed gatherings could develop to the extent of involving many kinds of major sins, such as drinking and gambling, especially among the so-called “upper classes”. One of the major sins that occur during these gatherings is mimicking the Kuffar (disbelievers) and imitating them in fashion trends and various customs. The Messenger of Allaah, sallallaahu ‘alayhi wa sallam, said:

“Whoever imitates a people is one of them.”

(Reported by Imaam Ahmad in al-Musnad, 2/50; Saheeh al-Jaami?, 2828, 6025)


[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 8-11]


Beware of allowing non-Mahram (marriageable male) relatives to enter upon the wife in the home when the husband is absent

June 26, 2015 Leave a comment


Some homes are not free of the presence of relatives of the husband who are not his wife’s Mahrams (unmarriageable male guardians). They may be living in his home with him due to particular circumstances, such as being students or single. These relatives enter the home without anyone raising an eyebrow, because they are known in the neighborhood as being relatives – brothers, nephews or uncles – of the head of the household. This relaxed attitude could generate a lot of evil which will earn the wrath of Allaah The Almighty if it is not controlled and brought within the limits set by Him.


The basic principle in this matter is the Hadeeth (narration) of the Prophet, sallallaahu ‘alayhi wa sallam:

“Beware of entering upon women.” A man from among the Ansaar (Helpers) said: “O Messenger of Allaah, what do you think about the brother-in-law?” He, sallallaahu ‘alayhi wa sallam, said: “The brother-in-law is death!”

(Reported by al-Bukhari, Fat-h al-Bari, 9/330)


An-Nawawi, (may Allaah have mercy on him), said:

“What is being referred to in this Hadeeth is the husband’s relatives, apart from his father and sons. These [his father and sons] are Mahrams for his wife and can be alone with her, therefore they are not described as ‘death’.


What is referred to here is his [the husband’s] brother, nephew, uncle and cousin, and others whom his wife would be permitted to marry if she were not already married.


Usually people take the matter lightly with regard to these relatives, so a man may be alone with his brother’s wife. Thus he is likened to death, indicating that he should be prevented from being alone with her even more than a stranger should.”

(Fath al-Bari, 9/331)


The phrase ‘the brother-in-law is death’ has a number of meanings, including:

  • The woman’s being alone with her brother-in-law may lead to spiritual destruction if she commits sin


  • It may lead to death if she commits the immoral act (fornication or adultery) and the punishment of stoning is carried out on her


  •  It may lead to the woman being destroyed if her husband leaves her because his jealousy leads him to divorce her


  • It may mean, beware of being alone with a non-Mahram woman just as you would beware of death


  • It may mean that being alone with a non-Mahram woman is as bad as death. It was also said that it means, let the brother-in-law die rather than be alone with a non-Mahram woman


All this stems from the concern of Islam to preserve families and households, and to prevent the tools of destruction from reaching them in the first place. Having learned what the Prophet, sallallaahu ‘alayhi wa sallam, said, what do you think now of those husbands who tell their wives: “If my brother comes and I am not here, let him into the sitting room”, or a wife who tells a guest: “Go into the sitting room”, when there is no one else present in the house?


To those who raise the issue of trust as an excuse, saying: “I trust my wife, and I trust my brother, or my cousin”, we say, your trust is all well and good, and you should not be suspicious when you have no cause to be, but you should know that the Hadeeth of the Prophet, sallallaahu ‘alayhi wa sallam:

“No man is alone with a non-Mahram woman, but the Shaytaan (Satan, the devil) is the third one present with them.”

(Reported by at-Tirmithi, 1171)

includes the most pious of people as well as the most corrupt. Islam does not exempt anyone from such rulings.

[Dangers in the home, by Sheikh Muhammed Salih Al-Munajjid, page 5-7]


Women’s attendance at ‘Eed prayers – Sh. Salih al-Munajjid

October 4, 2014 Leave a comment


Hafsah [radiAllahu anha] said:

“We used to prevent prepubescent girls from attending ‘Eed prayers. Then a woman came and stayed at the fort of Banu Khalaf, and told us about her sister. Her sister’s husband had taken part in twelve campaigns with the Prophet, sallallaahu ‘alayhi wa sallam, and [she said]: ‘My sister was with him on six of them. She said: “We used to treat the wounded and take care of the sick. My sister asked the Prophet, sallallaahu ‘alayhi wa sallam, whether there was anything wrong with her not going out [on ‘Eed] if she did not have a Jilbaab. He said: ‘Let her friend give her one of her Jilbaabs so that she may witness the blessings of ‘Eed and see the Muslims gathering.’”


When Um ‘Atiyah [radiAllahu anha] came, I asked her: ‘Did you hear the Prophet , sallallaahu ‘alayhi wa sallam, [say this]?’ She said: ‘May my father be sacrificed for him’ – and she never mentioned him without saying ‘may my father be sacrificed for him’ – ‘I heard him saying that we should bring out the young girls and those who were secluded, or the young girls who were secluded, and the menstruating women, so that they could witness the blessings of ‘Eed and see the gathering of the believers, but those who were menstruating were to keep away from the prayer-place itself.”

(Reported by Al-Bukhaari, 324).



The ‘young girls’ (‘Awaatiq, sing. ‘Aatiq) are girls who have reached adolescence or are close to it, or have reached the age of marriage, or are very precious to their families, or who are spared from having to do humiliating work. It appears that they used to prevent these young girls from going out because of the corruption that arose after the first generation of Islaam; but the Companion did not approve of that and they thought that the ruling should remain in their time as it had been during the time of the Prophet, sallallaahu ‘alayhi wa sallam.



“Her Jilbaabs” – she should lend her some of her clothes that she does not need.

“Secluded” – they would have a curtain in the corner of the house behind which virgins would stay.

“Menstruating women” – Huyyad, sing. Haa’id – this may refer either to girls who have reached the age of puberty, or women who are having their period and are not Taahir (pure).


“Menstruating women should avoid the prayer-place itself” – Ibn al-Munayyir, may Allaah have mercy on him, said:

“The reason why they should avoid the prayer-place is that if they stand with the women who are praying even though they are not praying, it may appear that they have no respect for the prayer or are careless, so it better for them to avoid that.”


It was said that the reason why menstruating women should avoid the prayer-place is as a precaution, so that women will not come near men for no reason if they are not praying, or so that they will not offend others with their blood or their odor. The Hadeeth urges everyone to attend ‘Eed prayer, and to co-operate with one another in righteousness and piety. The menstruating woman should not forsake the remembrance of Allaah or places of goodness such as gatherings for the purpose of seeking knowledge and remembering Allaah – apart from mosques. The Hadeeth also indicates that women should not go out without a Jilbaab


This Hadeeth tells us that it is not proper for young women and women in seclusion to go out except for a valid reason. It states that it is preferable (Mustahabb) for a woman to wear a Jilbaab, and that it is permissible to lend and borrow clothes. It also indicates that ‘Eed prayer is obligatory (Waajib).


Ibn Abi Shaybah, may Allaah have mercy on him, also narrated that Ibn ‘Umar, may Allaah be pleased with them both, used to take whoever he could of his household out to the ‘Eed prayers. The Hadeeth of Umm ‘Atiyah, may Allaah be pleased with her, also states the reason for the ruling, which is so that women may witness the blessings of ‘Eed, see the gathering of the Muslims, and share the blessings and purification of this day.

Muslim Women Praying


At-Tirmithi, may Allaah have mercy on him, said in his Sunan, after quoting the Hadeeth of Umm ‘Atiyah, may Allaah be pleased with her.

“Some of the scholars referred to this Hadeeth and allowed women to go out to the ‘Eed prayers, and some of them disliked this.


It was reported that ‘Abd-Allaah ibn al-Mubaarak, may Allaah have mercy on him, said: ‘I do not like for women to go out to ‘Eed prayers nowadays. If a woman insists on going out, her husband should let her, if she goes out wearing her shabbiest clothes and not adorning herself. If she insists on adorning herself, then she should not go out. In this case the husband has the right to stop her from going out.


It was reported that ‘Aa’ishah, may Allaah be pleased with her, said: ‘If the Prophet , sallallaahu ‘alayhi wa sallam, had seen what has happened to women, he would have stopped them from going to the mosques, just as the women of Bani Israa’eel were stopped.’


It was reported that Sufyaan al-Thawri, may Allaah have mercy on him, did not like women to go to the ‘Eed prayers in his day.”

(Reported by At-Tirmithi, 495).



Umm ‘Atiyah, may Allaah be pleased with her, gave her Fatwa in the Hadeeth mentioned above a while after the Prophet, sallallaahu ‘alayhi wa sallam, had died, and it is not reported that any of the Companions disagreed with this. The words of ‘Aa’ishah, may Allaah be pleased with her: “If the Prophet , sallallaahu ‘alayhi wa sallam, had seen what has happened to women, he would have stopped them from going to the mosques”, do not contradict this (provided that women are meeting the Islaamic conditions attached to their going out)… It is better if permission is given only to those women who are not going to look at men or be looked at, whose attendance will not lead to anything undesirable and who are not going to rub shoulders with men on the street or in the mosque. (i.e., women whose going out will not cause Fitnah or temptation to her or to men).


Men should check on their womenfolk when they going out for the prayer to make sure that their Hijaab is complete, because they are the “shepherds” who are responsible for their “flocks”. Women should go out in shabby clothes, not adorned or wearing perfume. Menstruating women should not enter the mosque or prayer-place; they can wait in the car, for example, where they can hear the Khutbah.


[Eid Etiquette and Rulings, page 12-16 by Shaikh Salih al-Munajjid]



Clarity Of Moral Values: Al-Ghazali [rahimahullah]

September 14, 2014 Leave a comment


Clarity of values gives us a sense of who we are and why we do what we do. If we have an internal conflict between our values and our strategy, we will not succeed. Values determine what really matters in life. They provide us with a basis from which to make sound judgments about what makes life worth living.


Al-Ghazali refers to verses [23:1-10] of the Quran as an example of believers who have succeeded by incorporating Quranic values:

Certainly will the believers have succeeded:

  1. They who during their prayer humbly submissive;
  2.  those who turn away from ill speech;
  3. they who are observant of the poor-due;
  4. they who guard their private parts except from their wives and those their right hands possess for indeed, they will not be blamed, but whatever seeks beyond that, then they are the transgressors;
  5. and they who are to their trusts and their promises attentive;
  6. and they who carefully maintain their prayers. Those are the inheritors. (Q. 23:1-10)


Al-Ghazali then summarizes the verses to describe a person of good character:

A person of good character is he who is modest says little, causes little trouble, speaks the truth: seeks the good,worships much, has few faults, meddles little, desires the good for all, and does good works for all.


He is compassionate, dignified, measured, patient, content, grateful, sympathetic, friendly, abstinent, and not greedy.


He does not use foul language, nor does he exhibit haste, nor does he harbor hatred in his heart. He is not envious.


He is candid, well-spoken, and his friendship and enmity, his anger and his pleasure are for the sake of Allah Most High and nothing more.


As a result of the performance of the acts of worship, if accompanied by Divine Grace, the one who submits to the Will of Allah will be receptive to the adoption of positive dispositions (the deliverers) like temperance, courage, wisdom, and justice and be able to avoid negative dispositions (the destroyers) like anger, fear of other than Allah, cowardice, lust, envy, apathy, preconsciousness (knowing that you do not know), unconsciousness (not knowing that you do not know) and over-consciousness (knowing but deceiving the self about it), but only on the condition that others benefit from the positive dispositions one has attained.


This, then, makes it incumbent on the one who has submitted to the Will of Allah to come to know and act upon the commands that underlie the relationship of self to others.


[Al-Ghazali on disciplining the self, page 8-9]


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