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The Ruling on Using Makeup/Nail Polish etc in Islaam.

 

The question on the permissibility/impermissibility of conventional makeup, nail polish, lipstick etc is one which is often discussed, but which causes a lot of problems for the masses who are left confused on its ruling.

 

The main problem with all these things is not the ingredients, or whether it is waterproof or not, but rather it is the fact that primarily it is Tashabbuh (imitation) of immoral Kuffaar.

 

Hadhrat `Abdullaah Ibn `Umar Radhiallaahu `Anhumaa said that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Whoever imitates a people then he is of them.” Sunan Abu Daawood.

 

The second problem is that the women who wear these things only apply it for the purpose of going out in public, where they inevitably will be seen by Ghayr Mahaarim males regardless of whether they intended to make a display of themselves or not.

 

Allaah Ta`aalaa says in Surah Al-Ahzaab, Aayah 33: “And remain in your homes, and do not display yourselves like the display of the days of ignorance…”

 

Thus by them doing so, they incur sin both upon themselves as well as the men who are tempted by them.

 

Putting aside all the other problems that comes along with the usage of makeup etc, if just these two issues are taken into consideration then it becomes clear to see that it is not permissible for a Muslim woman to use makeup and nail polish etc.

 

So in conclusion the issue is not whether there are Haraam ingredients in the nail polish, makeup etc, because even though all the ingredients may be Halaal, and it may even be washable under normal water thus washing away during Wudhoo and Ghusl, but these two factors of Tashabbuh and Tabarruj (displaying one’s self) will still be found, thereby causing it to be Haraam.

 

 

And Allaah Knows Best.

 

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The one who guides to good will be rewarded equally

 

Question:

 

Is this Hadith Authentic??
“The one who guides to good will be rewarded equally”…..

 

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

The Hadeeth is authentic. It is reported in Saheeh Muslim, Sunan Abu Daawood, Sunan At-Timirdhi and many others with slight changes in its wording.

 

The narration of Saheeh Muslim is as follows:

 

Hadhrat Abu Mas`ood Al-Ansaari Radhiallaahu `Anhu narrates that a man came to Nabi Sallallaahu `Alayhi Wa Sallam and said: “My animal (which was my transport) has died, so give me some transport.” So he (Sallallaahu `Alayhi Wa Sallam) replied: “I don’t have any.” A man said: “O Messenger of Allaah (Sallallaahu `Alayhi Wa Sallam), I will guide him to someone who will give him transport.” So Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “The one who guides someone to goodness, he will have the same reward as the one who does it (the actual good act).” [i]

 

 

Meaning that the Sahaabi who guided this man to someone who gave him an animal to ride, he got the same reward as the one who actually gave this man the animal.

 

Because the treasures and Magnanimity of Allaah are both limitless, so Allaah can reward both in full without detracting from the reward of the other in the least.

 

 

 

And Allaah knows best.

 

 

Answered by:

 

Ubaidullah Ibn Adam Aal-Ebrahim.

 

 

Saturday 25th Sha`baan 1436 – 13th June 2015.

 

 

[i]عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: إِنِّي أُبْدِعَ بِي فَاحْمِلْنِي، فَقَالَ: «مَا عِنْدِي»، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ، أَنَا أَدُلُّهُ عَلَى مَنْ يَحْمِلُهُ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ» – رواه الإمام مسلم رحمه الله في صحيحه.

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Filling the stomach with poetry?

 

Question:

 

“It is better for one of you to fill their stomach with pus than poetry.”

How authentic is this hadith?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

 

The Hadeeth is authentic. The narration in question is from Sunan At-Tirmidhi:

 

Hadhrat Sa`d Ibn Abi Waqqaas Radhiallaahu `Anhu narrates that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “It is better for one of you to have his stomach filled with pus rather than filling it with poetry.” [i]

 

It is also reported in Saheeh Al-Bukhaari, Saheeh Muslim, Sunan Abu Daawood and many others, with a slight difference in wording.

 

This Hadeeth is not a blanket condemnation of all poetry; rather it’s a specific condemnation.

 

The condemnation applies firstly to pointless poetry (and when we say poetry then naturally Anaasheed are included as well) it then extends from there even to good poetry when a person immerses himself in it to the extent that he ends up spending more time on poetry than remembering Allaah, studying the Deen or reciting the Qur’aan.

 

There are many Islaamic books written in poetic form, be it on the science of Hadeeth like Al-Manzhoomatul Bayqooniyyah, or Tajweed like Al-Muqaddimatul Jazariyyah etc, such poems are fine because the purpose of it is to learn the Deen, the poem is just there as a support to make the memorisation easier.

 

Imaam As-Suyooti Rahimahullaah says in Ad-Deebaaj `Alaa Saheeh Muslim Ibn Hajjaaj commenting on this Hadeeth: “What is meant here is that a person spends most of his time on poetry, it seizes him to such a degree that it preoccupies him from the Qur’aan, the Islaamic sciences and the remembrance of Allaah.” [ii]

 

Putting this in a modern light we can say; It is permissible to listen to Anaasheed, however if a person only spends his time listening to Anaasheed and doesn’t take out the time for Dhikrullaah and recitation of the Qur’aan and other Deeni work, then such a person would fall under the purview of this Hadeeth

 

 

 

And Allaah knows best.

 

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

 

Sunday 6th Rajab 1436 – 26th April 2015.

 

 

[i] عَنْ مُحَمَّدِ بْنِ سَعْدِ بْنِ أَبِي وَقَاصٍ، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: لأَنْ يَمْتَلِئَ جَوْفُ أَحَدِكُمْ قَيْحًا خَيْرٌ لَهُ مِنْ أَنْ يَمْتَلِئَ شِعْرًا. – رواه الإمام الترمذي رحمه الله في سننه.

 

 

[ii]المُرَاد أَن يكون الشعْر غَالِبا عَلَيْهِ مستوليا بِحَيْثُ يشْغلهُ عَن الْقُرْآن والعلوم الشَّرْعِيَّة وَذكر الله. – قاله الإمام السيوطي رحمه الله في كتابه الديباج على صحيح مسلم بن الحجاج.

 

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Are ladies really not allowed to speak in public

 

Question:

 

what do the fuqaha say. are ladies really not allowed to speak in public, can they speak at a volume where only those near by can hear? if they speak at that volume with the aid of a microphone is it haraam?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

The Sharee`ah has prohibited women from speaking publicly where men can hear them because of the Fitnah it causes.

 

The issue is not to do with microphones per se, it applies to radio, over the phone, in person or otherwise.

 

If a woman speaks to a group of women using a microphone then it will be permissible, while if she were to speak in front of men even without a microphone if there’s no need then it would not be permissible.

 

Allaah says in Surah Al-Ahzaab, Aayah 32: “O wives of the Prophet (Sallallaahu `Alayhi Wa Sallam), you are not like any other women, if you fear Allaah, then do not be soft in speech lest he in whose heart is a disease is moved with desire, but speak an appropriate speech.” [i]

 

Commenting on the above Aayah Imaam Abu Bakr Al-Jassaas Rahimahullaah says in Ahkaamul Qur’aan“In this (Aayah) is the indication that the ruling is the same for all women in the prohibition of being soft in speech to men in a way that causes desire.” [ii]

 

He then goes on and says: “The indication (in this Aayah) is that it is best for a woman to not raise her voice to the level where men can hear her.” [iii]

 

He further states in another place: “In this (Aayah) is the indication that a woman is prohibited from raising her voice to the level where it can be heard by strange men, because her voice is closer to (causing) Fitnah than the sound of her anklets, and that is why our companions say it is (prohibitively) disliked for women to call out the Adhaan, because it requires the raising of the voice, and a woman is prohibited from that.” [iv]

 

Many people misunderstand the issue of women’s voices, on the basis of the question: “Are women’s voices `awrah or not?

 

They assume that because they find quotes from books or `Ulamaa saying that a woman’s voice is not `Awrah that it somehow means there is open permissibility for women to speak in public to a mixed audience, but that is incorrect.

 

A woman’s voice is not `Awrah according to the relied upon opinion of the Madhab, but it is not permissible to speak freely with Ghayr Mahram men without a necessity.

 

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Thursday 27th Muharram 1436 – 20th November 2014.

[i] يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا. – سورة الأحزاب، آية ٣٢.

 

[ii]وَفِيهِ الدَّلَالَةُ عَلَى أَنَّ ذَلِكَ حُكْمُ سَائِرِ النِّسَاءِ فِي نَهْيِهِنَّ عَنْ إلَانَةِ الْقَوْلِ لِلرِّجَالِ عَلَى وَجْهٍ يُوجِبُ الطَّمَعَ فِيهِنَّ. – قاله الإمام الجصاص رحمه في كتابه أحكام القرآن.

 

[iii] وَالدَّلَالَةُ عَلَى أَنَّ الْأَحْسَنَ بِالْمَرْأَةِ أَنْ لَا تَرْفَعَ صَوْتَهَا بِحَيْثُ يَسْمَعُهَا الرِّجَالُ. – قاله الإمام الجصاص رحمه في كتابه أحكام القرآن.

[iv]وَفِيهِ دَلَالَةٌ عَلَى أَنَّ الْمَرْأَةَ مَنْهِيَّةٌ عَنْ رَفْعِ صَوْتِهَا بِالْكَلَامِ بِحَيْثُ يَسْمَعُ ذَلِكَ الْأَجَانِبُ; إذْ كَانَ صَوْتُهَا أَقْرَبَ إلَى الْفِتْنَةِ مِنْ صَوْتِ خَلْخَالِهَا; وَلِذَلِكَ كَرِهَ أَصْحَابُنَا أَذَانَ النِّسَاءِ; لِأَنَّهُ يُحْتَاجُ فِيهِ إلَى رَفْعِ الصَّوْتِ وَالْمَرْأَةُ مَنْهِيَّةٌ عَنْ ذَلِكَ. – قاله الإمام الجصاص رحمه في كتابه أحكام القرآن.

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Should I make qurbaani for myself or my family?

 

Question:

 

The Hadith of Rasoolulla Salalaahu Alay he wasallam says if you by the means to make Qurbaani and you don’t, one mustn’t even go to Eid prayer my question is I want to make Qurbaani but not myself for a family member (with my money) firstly do I fall in this category of Hadith, secondly is it better to rather Qurbaani for myself and if must u tell the family member what your intention ? And for a man married with kids, would it then be ok for him to slaughter on behalf of the kids and wife?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

To begin with, the Hadeeth in question is reported by Hadhrat Abu Hurayrah Radhiallaahu `Anhu who said that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Whoever has sufficient wealth and he does not sacrifice, then he should not even come close to our place of Salaah.” [i] – Authentic, from Sunan Ibn Maajah.

 

The Hadeeth does not mean that if a person doesn’t slaughter then he mustn’t come for the `Eid Salaah, but rather it is a warning to show the severity that if a person has the ability to slaughter and does not do so, then him making the `Eid Salaah will not be of benefit to him after ignoring the obligation of Qurbaani.

 

There are certain conditions that have to be met though before Qurbaani becomes obligatory upon a person, if those conditions aren’t met then Qurbaani would not be obligatory.

 

Imaam Al-Margheenaani Rahimahullaah says in Al-Hidaayah: “Udh’hiyyah is obligatory upon every person that’s free; muslim, a resident (not traveller), with sufficient wealth on the day of Adh’haa (to sacrifice) on his behalf and his young children.” [ii]

 

Now as for what is considered to be “sufficient wealth”, it is the Nisaab of Zakaah.

 

Imaam Badruddeen Al-`Ayni Rahimahullaah explains it in Al-Binaayah and says: “It is that a person possesses the amount of 200 Dirhams in excess of his house, furniture, clothing, slaves and weapons.” [iii]

 

Simply put, if a person on the day of `Eid has excess wealth to the amount of 200 Dirhams, which is equivalent to 612.36 grams of silver, and in the context of the South African financials as per today that amount would be R4200.78 (the Nisaab of zakaah), if he has that amount of excess wealth that is not a debt due to be paid then Qurbaani will become obligatory upon him. That wealth does not have to be in his possession for a full lunar year, rather it could have just come into his possession that very day and it will become obligatory.

 

If the animals are so expensive that a person only has enough money for himself, then he will slaughter for his own self only, if he has sufficient for himself and his wife and children then well and good he can slaughter for them all, but if he only has enough for one animal then he may not slaughter it for someone else, but rather he will have to slaughter it on behalf of his own self, because Qurbaani would not be obligatory upon those other family members who have no money but it will be obligatory upon him who is the possessor of that amount of excess wealth.

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Thursday 30th Dhul Qa`dah 1435 – 25th September 2014.

[i]عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ كَانَ لَهُ سَعَةٌ، وَلَمْ يُضَحِّ، فَلَا يَقْرَبَنَّ مُصَلَّانَا» – رواه الإمام ابن ماجة رحمه الله في سننه.

[ii]الأضحية واجبة على كل حر مسلم مقيم موسر في يوم الأضحى عن نفسه وعن ولده الصغار. – قاله الإمام المرغيناني رحمه الله في كتابه الهداية.

[iii]وهو أن يملك مقدار مائتي درهم فاضلا عن منزله وأثاثه وكسوته وخادمه وسلاحه. – قاله الإمام بدر الدين العيني رحمه الله في كتابه البناية.

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If you deny me before man, I will deny you on the day of Judgement

 

Question:

 

Do u have a refrence for the hadith “If you deny me before man,I will deny youon thedayof Judgement”?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

This is not a Hadeeth, but rather it is a lie attributed to Rasoolullaah Sallallaahu `Alayhi Wa Sallam which can be found in many chain messages.

 

We must always keep very firmly in mind the Hadeeth of Hadhrat Salamah Radhiallaahu `Anhu who narrated that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Whoever attributes something to me which I have not said, then let him prepare his abode in the fire (of hell).” – Authentic, from Saheeh Al-Bukhaari. [i]

 

So to attribute lies to Rasoolullaah Sallallaahu `Alayhi Wa Sallam is a very serious issue.

 

In any case, this statement is actually from the bible. It says in Matthew 10:33: But whoever denies Me before men, him I will also deny before My Father who is in heaven. [ii]

 

So it is a Christian bible statement, and not a Hadeeth of Rasoolullaah Sallallaahu `Alayhi Wa Sallam.

 

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

 

Wednesday 24th Jumaadaa Al-Oolaa 1435 – 26th March 2014.

 

 

[i]عَنْ سَلَمَةَ، قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ يَقُلْ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ».– رواه الإمام البخاري رحمه الله في صحيحه.

 

[ii] Matthew 10, Verse 33. New King James Version (NKJV).

 

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Is there a specific order of takbeer and action?

 

Question:

 

When leading or praying is there a specific order of takbeer and action, in both situations as imam or praying individually?

so for example before going to ruku, when do you say the ‘Allahu Akbar’? before going down in ruku or whilst going down in Ruku’.

if you could please also mention the source.JZk

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

In all situations the method will be the same, whether you are the Imaam, whether you are performing behind an Imaam or whether you are performing Salaah alone.

 

The method is that you move with the Takbeer, you start the Takbeer as you begin to move, and you end it when you enter into the new posture.

 

Hadhrat Abu Hurayrah Radhiallaahu `Anhu narrates: “When Rasoolullaah Sallallaahu `Alayhi Wa Sallam stood up to perform Salaah, he (Sallallaahu `Alayhi Wa Sallam) would say the Takbeer when he stood up, then he (Sallallaahu `Alayhi Wa Sallam) would say the Takbeer when he bowed, then he (Sallallaahu `Alayhi Wa Sallam) would say “Sami`allaahu liman hamidah” until he was standing up straight after bowing, and when he was standing he (Sallallaahu `Alayhi Wa Sallam) would say, “Rabbanaa lakal hamd” – or “Rabbanaa walakal hamd” -. Then he (Sallallaahu `Alayhi Wa Sallam) would say The Takbeer when he went down in prostration, then he would say the Takbeer when he raised his head, then he would say the Takbeer when he prostrated, then he would say the Takbeer when he raised his head, and he did that throughout the Salaah until he finished. And he (Sallallaahu `Alayhi Wa Sallam) would say the Takbeer when he stood up after two Rak`ahs after sitting.” – Authentic, from Saheeh Al-Bukhaari. [i]

 

Imaam Ibraaheem Ibn Muhammad Al-Halabi Rahimahullaah says in Ghunyatul Mutamalli: “The Sunnah method of these glorifications (i.e. Takbeer) is to start it (i.e. saying the Takbeer) when starting to move, and end it when ending into the new posture.” [ii]

 

Therefore a person should not say the Takbeer before moving, nor should he say it only after having entered the next posture, but rather it should be done simultaneously.

 

 

And Allaah knows best.

 

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

 

Tuesday 23rd Jumaadaa Al-Oolaa 1435 – 25th March 2014.

 

 

[i]أَبَا هُرَيْرَةَ، يَقُولُ: ” كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلاَةِ يُكَبِّرُ حِينَ يَقُومُ، ثُمَّ يُكَبِّرُ حِينَ يَرْكَعُ، ثُمَّ يَقُولُ: سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، حِينَ يَرْفَعُ صُلْبَهُ مِنَ الرَّكْعَةِ، ثُمَّ يَقُولُ وَهُوَ قَائِمٌ: رَبَّنَا لَكَ الحَمْدُ ” قَالَ عَبْدُ اللَّهِ بْنُ صَالِحٍ، عَنِ اللَّيْثِ: «وَلَكَ الحَمْدُ، ثُمَّ يُكَبِّرُ حِينَ يَهْوِي، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ، ثُمَّ يُكَبِّرُ حِينَ يَسْجُدُ، ثُمَّ يُكَبِّرُ حِينَ يَرْفَعُ رَأْسَهُ، ثُمَّ يَفْعَلُ ذَلِكَ فِي الصَّلاَةِ كُلِّهَا حَتَّى يَقْضِيَهَا، وَيُكَبِّرُ حِينَ يَقُومُ مِنَ الثِّنْتَيْنِ بَعْدَ الجُلُوسِ.– رواه الإمام البخاري رحمه الله في صحيحه.

[ii]إن المسنون في هذه الأذكار ابتداؤها عند ابتداء انتقالات وانتهاؤها عند انتهائه. – قاله الإمام إبراهيم بن محمد الحلبي رحمه الله في كتابه غنية المتملي.

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