Author Archives: deensisters

Reducing the eyebrows by cutting them

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Reducing the eyebrows by cutting them

*Q*💬 *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.*

*A*💬Praise be to Allaah.  

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 ‘Uthaymeen (may Allaah 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 Allaah be upon him) cursed the naamisah (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, Allaah 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 Allaah, 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.” 
(Quoted from Fataawa ‘Ulama’ al-Balad al-Haraam, p. 577) 
 The following question was mentioned in Fataawa al-Lajnah al-Daa’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 then, because that is the namas (plucking) for which the Prophet (peace and blessings of Allaah 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 Allaah 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 hadeeth which says that the woman who plucks the eyebrows or who has that done is cursed was narrated by al-Bukhaari (4886) and Muslim (2125), from the hadeeth of ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him). 
The point is that it is haraam 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 Fataawa 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 Allaah knows best.
Islam Q&A

Ref: http://www.islamqa.com

Abu Dharr Al-Ghifari

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Abu Dharr Al-Ghifari

In the Waddan valley which connects Makkah with the outside world, lived the tribe of Ghifar. The Ghifar existed on the meagre offerings of the trade caravans of the Quraysh which plied between Syria and Makkah. It is likely that they also lived by raiding these caravans when they were not given enough to satisfy their needs.

Jundub ibn Junadah, nicknamed Abu Dharr, was a member of this tribe.

He was known for his courage, his calmness and his far sightedness and also for the repugnance he felt against the idols which his people worshipped. He rejected the silly religious beliefs and the religious corruption in which the Arabs were engaged.

While he was in the Waddan desert, news reached Abu Dharr that a new Prophet had appeared in Makkah. He really hoped that his appearance would help to change the hearts and minds of people and lead them away from the darkness of superstition. Without wasting much time, he called his brother, Anis, and said to him:

“Go to Makkah and get whatever news you can of this man who claims that he is a Prophet and that revelation comes to him from the heavens. Listen to some of his sayings and come back and recite them to me.”

Anis went to Makkah and met the Prophet(S.A.W), He listened to what he had to say and returned to the Waddan desert. Abu Dharr met him and anxiously asked for news of the Prophet.

“I have seen a man,” reported Anis, “who calls people to noble qualities and there is no mere poetry in what he says.”

“What do people say about him?” asked Abu Dharr. “They say he is a magician, a soothsayer and a poet.”

“My curiosity is not satisfied. I am not finished with this matter. Will you look after my family while I go out and examine this prophet’s mission myself?”

“Yes. But beware of the Makkans.”

On his arrival at Makkah, Abu Dharr immediately felt very apprehensive and he decided to exercise great caution. The Quraysh were noticeably angry over the denunciation of their gods. Abu Dharr heard of the terrible violence they were meting out to the followers of the Prophet but this was what he expected. He therefore refrained from asking anyone about Muhammad not knowing whether that person might be a follower or an enemy.
At nightfall, he lay down in the Sacred Mosque. Ali ibn abi Talib passed by him and, realising that he was a stranger, asked him to come to his house. Abu Dharr spent the night with him and in the morning took his water pouch and his bag containing provisions and returned to the Mosque. He had asked no questions and no questions were asked of him.

Abu Dharr spent the following day without getting to know the Prophet. At evening he went to the Mosque to sleep and Ali again passed by him and said:

“Isn’t it time that a man knows his house?”

Abu Dharr accompanied him and stayed at his house a second night. Again no one asked the other about anything.

On the third night, however, Ali asked him, “Aren’t you going to tell me why you came to Makkah?”

“Only if you will give me an undertaking that you will guide me to what I seek.”

Ali agreed and Abu Dharr said:

“I came to Makkah from a distant place seeking a meeting with the new Prophet and to listen to some of what he has to say.”

Ali’s face lit up with happiness as he said, “By God, he is really the Messenger of God,” and he went on telling Abu Dharr more about the Prophet and his teaching. Finally, he said:

“When we get up in the morning, follow me wherever I go. If I see anything which I am afraid of for your sake, I would stop as if to pass water. If I continue, follow me until you enter where I enter.”

Abu Dharr did not sleep a wink the rest of that night because of his intense longing to see the Prophet and listen to the words of revelation. In the morning, he followed closely in Ali’s footsteps until they were in the presence of the Prophet.

“As-salaamu alayka yaa Rasulullah, (Peace be on you, O Messenger of God),” greeted Abu Dharr.

” Wa alayka salaamullahi wa rahmatuhu wa barakaatuhu (And on you be the peace of God, His mercy and His blessings),” replied the Prophet.

Abu Dharr was thus the f1rst person to greet the Prophet with the greeting of Islam. After that, the greeting spread and came into general use.

The Prophet(S.A.W) welcomed Abu Dharr and invited him to Islam. He recited some of the Qur’an for him. Before long, Abu Dharr pronounced the Shahadah, thus entering the new religion (without even leaving his place). He was among the first persons to accept Islam.

Let us leave Abu Dharr to continue his own story . . .

After that I stayed with the Prophet in Makkah and he taught me Islam and taught me to read the Qur’an. Then he said to me, “Don’t tell anyone in Makkah about your acceptance of Islam. I fear that they will kill you.”

“By Him in whose hands is my soul, I shall not leave Makkah until I go to the Sacred Mosque and proclaim the call of Truth in the midst of the Quraysh,” vowed Abu Dharr.

The Prophet remained silent. I went to the Mosque. The Quraysh were sitting and talking. I went in their midst and called out at the top of my voice, “O people of Quraysh, I testify that there is no God but Allah and that Muhammad is the messenger of Allah.”

My words had an immediate effect on them. They jumped up and said, “Get this one who has left his religion.” They pounced on me and began to beat me mercilessly. They clearly meant to kill me. But Abbas ibn Abdulmuttalib, the uncle of the Prophet, recognised me. He bent over and protected me from them. He told them:

“Woe to you! Would you kill a man from the Ghifar tribe and your caravans must pass through their territory?”

They then released me. I went back to the Prophet, upon whom be peace, and when he saw my condition, he said, “Didn’t I tell you not to announce your acceptance of Islam?”

“O Messenger of God,” I said, “It was a need I felt in my soul and I fulfilled it.”

“Go to your people,” he commanded, “and tell them what you have seen and heard. Invite them to God. Maybe God will bring them good through you and reward you through them. And when you hear that I have come out in the open, then come to me.”

I left and went back to my people. My brother came up to me and asked, “What have you done?” I told him that I had become a Muslim and that I believed in the truth of Muhammad’s teachings.

“I am not averse to your religion. In fact, I am also now a Muslim and a believer,” he said. We both went to our mother then and invited her to Islam.

“I do not have any dislike for your religion. I accept Islam also,” she said.

From that day this family of believers went out tirelessly inviting the Ghifar to God and did not flinch from their purpose. Eventually a large number became Muslims and the congregational Prayer was instituted among them.

Abu Dharr remained in his desert abode until after the Prophet had gone to Madinah and the battles of Badr, Uhud and Khandaq had been fought. At Madinah at last, he asked the Prophet to be in his personal service. The Prophet agreed and was pleased with his companionship and service. He sometimes showed preference to Abu Dharr above others and whenever he met him he would pat him and smile and show his happiness.

After the death of the Prophet, Abu Dharr could not bear to stay in Madinah because of grief and the knowledge that there was to be no more of his guiding company. So he left for the Syrian desert and stayed there during the caliphate of Abu Bakr and Umar.

During the caliphate of Uthman, he stayed in Damascus and saw the Muslims’ concern for the world and their consuming desire for luxury. He was saddened and repelled by this. So Uthman asked him to come to Madinah. At Madinah he was also critical of the people’s pursuit of worldly goods and pleasures and they were critical in turn of his reviling them. Uthman therefore ordered that he should go to Rubdhah, a small village near Madinah. There he stayed far away from people, renouncing their preoccupation with worldly goods and holding on to the legacy of the Prophet and his companions in seeking the everlasting abode of the Hereafter in preference to this transitory world.

Once a man visited him and began looking at the contents of his house but found it quite bare. He asked Abu Dharr:

“Where are your possessions?”

“We have a house yonder (meaning the Hereafter),” said Abu Dharr, “to which we send the best of our possessions.”

The man understood what he meant and said:

“But you must have some possessions so long as you are in this abode.” “The owner of this abode will not leave us in it,” replied Abu Dharr.

Abu Dharr persisted in his simple and frugal life to the end. Once the amir of Syria sent three hundred dinars to Abu Dharr to meet his needs. He returned the money saying, “Does not the amir of Syria find a servant more deserving of it than I?”

In the year 32 AH, the self-denying Abu Dharr passed away. The Prophet, peace be upon him, had said of him: 
“The earth does not carry nor the heavens cover a man more true and faithful than Abu Dharr.”

At the Price of Paradise by Ibn Qayyim

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At the Price of Paradise by Ibn Qayyim

At the Price of Paradise by Ibn Qayyim
Have a nice read.
“And when those of certainty came to know what they were created for and for what purpose they came into existence they raised their heads high. 
When they knew that paradise was elevated for them they rolled up their sleeves for it. 
And that the straight path was made clear to them so they were firm as they traversed upon it. 
And they saw that the greatest inequity is to sell that which no eye has seen, no ear has heard, and has not been conjured up by the imagination of any soul in an eternity that never ends for a temporal life, rather something only like a false dream, or a vision that visits during sleep, corrupted by disturbances, paired with torments. 
If it brings some laughter it brings much weeping, and if it causes happiness one day it causes sadness for months. Its pains are greater than its pleasures and its sorrows are many folds greater than its happiness. The first of it is fear and the last of it is ruin.
What amazement at a fool in the shape of a wise person, and an imbecile in the clothes of a person of intellect, who preferred a portion that is perishable and lousy, over a portion that is eternal, and sold a paradise that is equal to the heavens and the earth for an earth that is a constricted prison shared amongst a people afflicted by impairments and calamities. 
And (sold) goodly homes in gardens of Eden under which rivers flow, for a camel stable-constricted that ends with ruin. And (sold) loving virgins, equal in age, as if they are like rubies and coral (in beauty), for foul, lowly women who would take boyfriends or commit adultery. 
And Hoor with restricted gaze awaiting in tents, for filthy ones who would curse amongst the people. 
And (sold) rivers of wine a pure pleasure for those who drink, for an impure drink that does away with the mind and corrupts one’s wordly and religious life. 
And (sold) the pleasure of gazing at the Face of the All-Great and the Most Merciful, for the pleasure of glancing at hideous lowly faces. 
And (sold) the experience of listening to the address of Al-Rahman, for the experience of listening to music and singers. 
And (sold) the reclining on thrones of pearls, rubies and chrysolite on the Day of Increase for the reclining on gatherings of transgression with every wandering devil.
And (sold) the calling of the caller “Oh people of paradise: For you here is everlasting bliss and no despair, and everlasting life and no death, and everlasting residence and no relocation.
May Allah (swt) make us of the wise, Who do not lose the worthy at the expense of gaining the worthless. Ameen thumma ameen.

I yearn…

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I yearn…

by Omara Anjum

My Soul is thirsting for the Knowledge of Deen,

For Allah’s Love, for the Noor of Islam…

My Soul is screaming for Jannah,

Yearning to see Allah’s Face,

to be among the righteous and be under the Prophet’s true followers….
My Soul is shouting for the world,

for the ummah to wake up and see what the duniya is doing to them….

This world is TEMPORARY the Hereafter is FOREVER.
Ya Allah I cry out to you with these tears pouring down my face,

with truth in my heart,

with hope of your pleasure and love,

Ya Allah Help me in this time of need,

help this duniya and ummah of mine, 

Ya Allah look at how we have gone astray,

we need your guidance more than ever,

we need the light of Islam,

There is bloodshed everywhere,

division nonstop,

hatred in the hearts has spread like a disease,

are we even human anymore? 

I don’t know.

Is there hope for love and unity?

I don’t know.
Ya Allah I cry with these tears so deep,

with my eyes red,

I cry out to you for your help and guidance,

I need contentment in my heart,

I need your mercy Ya Rabb.

I don’t know what to do anymore,

I want your Jannah,

I want your love,

I want to see your beautiful face,
Ya Kareem Ya Wadud Ya Malik,

I need you more than ever,

I need your mercy and love in my heart,

in my life, I need the noor of Islam to go through my soul,

I feel like a stranger in this fake world,

going through life as if not living,

but I am alive,

my mind always pondering about Jannah,

about the near Akhirah,

and about you Ya Allah,

My eyes are wet from tears of Salah,

My heart content with the remembrance of Allah

Al-Qahhar

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Al-Qahhar

Assalamu Alaykum Wa Rahmatullah Wa Barakatuh!!I hope we are all in the best state of iman and health.

Al-Qahhar-The dominant
Allah’s name Qahhar is the emphatic word for His name Al-Qahir which means the Irresistible Subduer, the One Who subdues and vanquishes overwhelmingly everything and anything. 
In Arabic, the word Al-Qahr means the ability to overcome, ever-dominate and overpower
In that He can do anything that He wills, It is mentioned 6 times in the Qur’an to mention a few. 
when prophet Yusuf was in the prison he was given admonition to his two inmates: 

 Oh my two inmates of the prison tell me so many gods scattered, different, are they better or just 1 Allah whose will is dominant.

  

Also in Surah Ra’ad: Say that Allah SWT is the creator of everything and He is the One, The Dominant. 
Also in Surah Ibrahim: The day(day of judgement) when the earth is going to be changed with another earth, heaven to be changed with another heaven and all the people will be exposing themselves, will be exposed to Allah the One, the Dominant.
May Allah grant us humility, protect us from being oppressed and protect us from being oppressors. Ameen!

Du’a To Put Trust In Allah 

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Du’a To Put Trust In Allah 

Assalam alaikum wa rahmatullah sisters. Hope we are all in a high state of iman and taqwa in sha Allah.Today I will be sharing with us a dua that will help us put our complete trust in Allah (SWT)
حَسْبِيَ اللهُ لَآ إِلٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ”.
Hasbiyallaahu laa ‘ilaaha ‘illaa Huwa ‘alayhi tawakkaltu wa Huwa Rabbul-‘Arshil-‘Adheem .
Allah is sufficient for me . There is none worthy of worship but Him . I have placed my trust in Him, He is Lord of the Majestic Throne . (Recite seven times in Arabic .)
Reference:

Allah will grant whoever recites this seven times in the morning or evening whatever he desires from this world or the next, Ibn As-Sunni (no. 71), Abu Dawud 4/321. Both reports are attributed directly to the Prophet (Marfu1). The chain of transmission is sound (Sahih). Ibn As-Sunni.

Using Hair Extensions 

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Using Hair Extensions 

*Q*💬 *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 that?*

*A*💬Praise be to Allah.
It is not permissible for a woman to attach other hair to her hair (hair extensions) because of the warning against hair extensions. 
Al-Bukhaari (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 Jaabir 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. 
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 haraam to attach string, fabric and the like to the hair; others are of the opinion that what is haraam is attaching hair to it. 
An-Nawawi said in Sharh Muslim: al-Qaadi ‘Iyaad said: The scholars differed concerning this issue. Maalik, 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 hadeeth of Jaabir 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 ‘Aa’ishah, but it is not narrated from her in a saheeh report; rather the saheeh report from her is in accordance with the view of the majority. 
Al-Qaadi 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 hadeeth 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 haraam 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. End quote. 
Shaykh Ibn ‘Uthaymeen (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 hadeeth 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 haraam; 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 hadeeth. This hadeeth 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.
End quote from Fataawa Noor ‘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 haraam. 
And Allah knows best.
Islam Q&A

http://www.islamqa.com