Category Archives: Fatwa For Women

*Ruling on women parting their hair and wearing it in a bun*

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*Ruling on women parting their hair and wearing it in a bun*

🌸🌸🌸 *Fatwa Regarding Women*🌸🌸
*Q*💬 *What is the ruling on styling the hair for wedding parties, i.e., wearing the hair up? And what is the ruling on that for the bride? Because usually brides style their hair for the wedding night?.*
*A*💬Praise be to Allaah.  
There is nothing wrong with a woman styling her hair and adorning it for the wedding night, rather that is something that is good and desirable. And there is nothing wrong with helping her to do that, on condition that this does not involve imitating the kaafir women or immoral women. What is meant by imitating them is styling the hair in manners that are known to be unique to the kaafir woman, or is known to be a style of a certain kaafir or immoral woman. That is because the Prophet (peace and blessings of Allaah be upon him) said: *“Whoever imitates a people is one of them.”* Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about adopting hairstyles from fashion models – is that included in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), *“Whoever imitates a people is one of them”*? He replied: “The same applies to hair: it is not permissible for a woman to style her hair in the manner of kaafir and immoral women, because whoever imitates a people is one of them. 
I would like to take this opportunity to advise the Muslim woman and those who are in charge of them to avoid these (fashion) magazines and these styles which encourage imitation of the ways of the kuffaar and liking the indecent clothes that they wear, that have nothing whatsoever to do with the modesty of Islam, and these fashions regarding hair styles. The Muslims should be distinct from others as dictated by Islamic sharee’ah and the Islamic attitude, so that the Muslim ummah may regain its pride and honour.  
From Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, p. 12, question no. 188 
With regard to wearing the hair up, or making it into a bun on top of the head, or parting it at the side, some scholars disallow this, lest it be an imitation of the kaafir women. Some of them included the bun in the condemnation narrated from the Prophet (peace and blessings of Allaah be upon him): *“There are two types of the people of Hell whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although it fragrance may be detected from such and such a distance.”*  Narrated by Muslim, 2128. 
If we look at the parting of the hair on one side, for example, this may have been a fashion that was unique to kaafir and immoral women at one time, then it stopped being unique to them and spread to the Muslim women, and no one would think that the one who does it is a kaafir or an immoral woman. In that case the ruling on imitating the kuffaar no longer applies, so it is not haraam. 
Al-Haafiz said in al-Fath (1/307), when discussing the mayaasir al-arjawaan, which is a kind of small cushion which a horse-rider places beneath him, which was something that the Persians used to do: If we say that this is forbidden because it is an imitation of the Persians, then the prohibition is for a religious reason, but that was one of their unique features at that time, when they were kaafirs, but because it is no longer one of their unique features, the reason for disallowing it no longer applies, so it is no longer makrooh. And Allaah knows best. 
He also said, refuting those who regarded wearing the taylasaan (pallium, a large rectangular cloak as worn by the ancient Greeks) as a kind of imitation of the kuffaar, because it is the clothing of the Jews as mentioned in the hadeeth about the Dajjaal: It is appropriate to quote the hadeeth about the Jews at the time when the taylasaan is one of their unique features, but this does not apply at the present time, so now it is included among that which is permissible. 
Fath al-Baari, 10/274. 
We have also quoted other material form him which supports this view, in the answer given above. And Allaah knows best. 
This is the fatwa of the scholars with regard to women wearing the hair in a bun and parting the hair on the side. 
It says in Fataawa al-Lajnah al-Daa’imah (17/126): 
🌸 *What is the ruling on a woman parting the hair on the side, and making only one braid, and making it into a bun, with the intention of making herself beautiful for her husband or to look good because it suits her?* 
With regard to parting the hair on the side, this involves imitating the kaafir women, and it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said *it is haraam to imitate the kuffaar.* 
With regard to gathering the hair into and letting it hang down the back, either braided or not braided, there is nothing wrong with that so long as it is covered (hijab). But making it into a bun (on top of the head) is not permitted, because that is an imitation of kaafir women and it is haraam to imitate them. The Prophet (peace and blessings of Allaah be upon him) warned against that when he said: *“There are two types of the people of Hell whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although it fragrance may be detected from such and such a distance.”*  Narrated by Ahmad and Muslim. 
Shaykh Fawzaan was asked: *What is the ruling on parting the hair on the side and not in the middle? He replied: It is not permissible for a woman to part her hair on the side. Shaykh Muhammad Ibraaheem (may Allaah have mercy on him) said: *“With regard to what some Muslim women do nowadays, parting the hair on the side and gathering it on top of the head, or doing the parting like European women, this is not permissible, because it involves imitating the kaafir women.* From Majmoo’ Fataawa al-Shaykh Muhammad ibn Ibraaheem, 1/47. 
Al-Muntaqa, 3/321 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: *What is the ruling on a woman gathering her hair on top of her head?* 
If the hair is gathered on top of the head, this is regarded by the scholars as being included in the prohibition or warning that was narrated from the Prophet (peace and blessings of Allaah be upon him) in his hadeeth: *“There are two types of the people of Hell whom I have not yet seen: …  and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side.”* So if the hair is on top of the head, it is not allowed. But if it is at the nape of the neck, for example, then there is nothing wrong with it, unless the woman is going out to the marketplace, in which case this is a kind of tabarruj because it can be noticed through the abayah, so this comes under the heading of tabarruj and is a means of fitnah, so *it is not allowed.*
From Fataawa al-Mar’ah, Jam’ al-Musnad, p. 218.
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 *covering the feet in prayer*

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 *covering the feet in prayer*

🌸🌸 *Fatwa regarding women*🌸🌸
*Q*💬 I heard a fatwa of Shaykh Ibn Baaz (may Allah have mercy on him) in which he said that if a woman prays with her feet uncovered, she has to repeat the prayer. My question is: what is the ruling on the prayers that I offered before coming to know of the ruling? What must I do now – should I repeat them? If I do not know how many there were, what should I do?
*A*💬Praise be to Allah.
🌸Firstly: 
The scholars (may Allah have mercy on them) differed concerning the ruling on whether a woman has to cover her feet whilst praying. The majority of scholars are of the view that it is obligatory for a woman to cover her feet whilst praying. Shaykh Ibn Baaz (may Allah have mercy on him) was inclined towards this view. In the answer to question no. 1046 we quoted his words (may Allah have mercy on him). Please see the question referred to for more information. 
The other view is that this is not obligatory; this is the view of the Hanafis and was the view favoured by Shaykh al-Islam Ibn Taymiyah. Ibn ‘Uthaymeen (may Allah have mercy on him) was inclined towards this view. 
It says in al-Mawsoo‘ah al-Fiqhiyyah (7/86): With regard to the feet, they are ‘awrah according to the Maalikis and Shaafa‘is, apart from al-Mazani. This is also the view of the Hanbalis and of some of the Hanafis. 
The most widely-held view among the Hanafis is that the feet are not ‘awrah. This is also the view of al-Mazani among the Shaafa‘is and of Shaykh Taqiy ad-Deen ibn Taymiyah among the Hanbalis. End quote.
The majority quoted as evidence for the view that it is obligatory to cover them the report narrated by Abu Dawood (640) from Umm Salamah (may Allah be pleased with her), that she asked the Prophet (blessings and peace of Allah be upon him): Can a woman pray wearing a chemise and headcover and no izaar (waist-wrapper)? He said: “If the chemise is long enough to cover the tops of her feet (then that is fine).” 
Al-Khattaabi (may Allah have mercy on him) said: This report supports the validity of the view of those scholars who did not regard it as permissible for a woman to pray if any part of her body is uncovered. Do you not see that he said: “If the chemise is long enough to cover the tops of her feet (then that is fine).”? Thus he made it a condition of her prayer being valid that no part of her body should be visible. End quote from Ma‘aalim as-Sunan (1/159) 
Those who held the second view quoted as evidence the fact that the feet are part of the woman’s body that is usually visible when she is at home, yet despite that there is no proven hadith to suggest that it is obligatory to cover the feet. 
They responded to the hadith of Umm Salamah (may Allah be pleased with her) by noting that it is mawqoof (i.e., the isnaad does not go back to the Prophet (blessings and peace of Allah be upon him)). 
Abu Dawood said in his Sunan, after quoting the hadith: This hadith was narrated by Maalik ibn Anas, Bakr ibn Mudar, Hafs ibn Ghiyaath, Ismaa‘eel ibn Ja‘far, Ibn Abi Dhi’b and Ibn Ishaaq from Muhammad ibn Zayd, from his mother, from Umm Salamah, and none of them mentioned the Prophet (blessings and peace of Allah be upon him). They only attributed it to Umm Salamah (may Allah be pleased with her). End quote. 
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (2/161): Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was of the view that the entire body of a free woman is ‘awrah apart from that which appears of it in her own home, which is the face, hands and feet. He said: At the time of the Messenger (blessings and peace of Allah be upon him, women used to wear chemises at home, and not every woman had two garments. Hence if any menstrual blood got on to her garment, she would wash it and pray in it, therefore the feet and hands are not ‘awrah in prayer and are not ‘awrah in the sense that they should be covered in the presence of non-mahrams. 
As there is no definitive evidence concerning this matter, I follow the view of Shaykh al-Islam concerning this issue, and I say that this is what appears to be the correct view if we do not state that in definitive terms, because even if a woman has a garment that comes down to the floor, when she prostrates the soles of her feet will be visible. End quote. 
🌸Secondly: 
If a woman prayed for some time without covering her feet, and she was unaware of the ruling, then she does not have to make up those past prayers, because she is excused due to having been ignorant of the ruling. But she should make up the prayer that is currently due, if the time for it has not ended. 
Shaykh Muhammad Shams al-Haqq al-‘Azeemabadi (may Allah have mercy on him) said: Maalik ibn Anas said: If a woman prayed with her hair showing or the tops of her feet uncovered, she should repeat the prayer if the time for it has not yet ended.
End quote from ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood (2/242) 
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) issued two fatwas, one with the members of the Standing Committee, of which he was the head (may Allah have mercy on him), and a fatwa of his own that was from the Fataawa Noor ‘ala ad-Darb collection. Both fatwas say that if the woman was unaware of the ruling, then she does not have to make up the prayers. 
It says in Fataawa al-Lajnah ad-Daa’imah, vol. 2 (5/143): I heard on a religious show that it is prohibited for a woman to pray with her feet uncovered; what is the ruling? 
They replied: The woman is required to cover all of her body when praying, including the feet, which must be covered. As for the face, it should be left uncovered if there are no non-mahram men nearby. If she offered some prayers in the past in which her feet were uncovered, then she is pardoned, in sha Allah, due to having been ignorant of the ruling. And Allah is the source of strength. End quote. 
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said: 
With regard to her making up past prayers, that is because she failed to meet one of the conditions of prayer. If she offered several prayers in which she did not cover her feet, then she must make them up. But if she was unaware of the shar‘i ruling, then perhaps Allah, may He be glorified and exalted, will forgive her for what is past and she does not have to make them up. It was narrated in a saheeh report from the Prophet (blessings and peace of Allah be upon him) that when he saw a man praying too quickly, as if he was pecking the ground, he said to him: “Go back and pray, for you have not prayed…” [Saheeh – agreed upon]. So the Prophet (blessings and peace of Allah be upon him) instructed him to repeat that prayer that was currently due, but he did not instruct him to repeat previous prayers, because he had been ignorant of the correct manner of praying, although what appears to be the case is that he had been praying in this manner in the past, but because he had been ignorant, the Prophet (blessings and peace of Allah be upon him) excused him for those past occasions but he instructed him to repeat the prayer that was currently due. This indicates that if someone is ignorant of one of the obligatory parts of the prayer, then he is alerted to it before the time for a prayer ends, then he should repeat the prayer that is currently due, but as for his past prayers, they are still acceptable, because of his ignorance. This is what is indicated by this hadith, because the Messenger (blessings and peace of Allah be upon him) did not instruct this man who prayed badly to repeat all his past prayers, because of his ignorance and because of the hardship that would be caused by that. The same applies to the woman who offered many prayers before learning that it is obligatory to cover the feet; she does not have to repeat them, in sha Allah, according to the correct view, because she is excused due to her ignorance. But in the future she must always remember to cover her feet and the rest of her body, apart from the face and hands, because they are not ‘awrah when praying, according to the scholars. But if she does cover her hands, so as to avoid a matter concerning which some of the scholars differed, that is good.
End quote from Fataawa Noor ‘ala ad-Darb by Ibn Baaz. 
http://www.binbaz.org.sa/mat/14792 
To sum up: covering the feet when praying, for women, is a matter concerning which the scholars differed, but to be on the safe side a woman should not leave her feet uncovered when praying, so as to avoid a matter concerning which the scholars differed. But with regard to past prayers, she does not have to make them up, because she is excused for not having been aware of the ruling. 
And Allah knows best.
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* The Hijab*

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*Q*💬 *Is it haraam for a woman to wear coloured clothes even if it fulfils the conditions of hijab? If it is haraam, then is there a hadeeth or verse to prove that? What is meant by saying it should not be an adornment in itself?.*
*A*💬Praise be to 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] 
This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: *“Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.”* Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515. 
It says in ‘Awn al-Ma’bood: 
*“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”* 
What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men. 
It says in Fataawa al-Lajnah al-Daa’imah (17/100): 
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. 
It also says (17/108): 
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. 
And it says (17/109): 
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.
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Regarding Ghusl

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*Q*💬I am a woman who has continuous yellowish discharge. And I am of those who do not have a sign of tuhr (purity of menstruation). And I do not know how to make sure of my tuhr in that case. My period is seven days (obvious blood for 7 days). After this I find brownish and yellowish discharge. My question is: If the brownish discharge disappears and the yellowish remains, shall I consider it menstruation or my normal yellowish continuous discharge? As sometimes the brownish discharge disappears for a day and the yellowish one remains, so I make ghusl and pray, then the brownish comes out again sometimes once a day. This puts me in great confusion. Shall I repeat ghusl or not?.

*A*💬Praise be to Allaah.
💦Firstly: 
The ongoing discharge that comes out of woman is taahir (pure) according to the most correct of the two scholarly opinions, but it invalidates wudoo’ and the woman who has this problem must deal with it like urinary incontinence, so she should do wudoo’ for each prayer and pray whatever she wants of obligatory and naafil prayers. 
💦Secondly: 
A woman may know that her period has ended by one of two signs: 
💦1 – Emission of the white discharge. 
💦2 – Complete dryness, such that if she inserts a piece of cotton it comes out clean with no trace of blood or yellowish or brownish discharge on it. 
al-Baaji said in al-Muntaqa: The usual sign of tuhr (end of the period) is two things: the white discharge or dryness, which is when a woman inserts a piece of cotton or cloth into her vagina and it comes out dry with no trace of blood on it. Women’s usual patterns with regard to that vary; some of them see the white discharge and some see the dryness. End quote. 
💦Thirdly: 
If the yellowish or brownish discharge comes immediately after the period then it is part of the menses. If it comes after the tuhr has been established, then no attention should be paid to it. 
Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: Chapter of the coming and going of menses; the women used to send to ‘Aa’ishah vessels containing pieces of cloth on which there were yellowish marks and she would say: *Do not be hasty until you see the white discharge, meaning thereby the end of the menses (tuhr).* 
The colour of menstrual blood usually changes towards the end of the period, and becomes lighter in colour, and it may be followed by a yellowish or brownish discharge. The report of ‘Aa’ishah (may Allaah be pleased with her) indicates this, and indicates that the yellowish discharge that is connected to the period is regarded as menses. 
The basic principle is that you should regard this yellowish discharge as part of the period, not spotting, so long as you have not ascertained that the period is over, especially as you see the brownish discharge after doing ghusl. This makes it more likely that it is menses. 
But if the end of the period is ascertained by seeing the white discharge or complete dryness, then you should not pay any attention to the yellowish and brownish discharge in that case. This is what is indicated by the words of Umm ‘Atiyah (may Allaah be pleased with her): *We used not to regard the brownish and yellowish discharge after the tuhr (end of the period) as being of any significance.* Narrated by al-Bukhaari (320) and Abu Dawood (307). 
And Allaah knows best.
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*Ruling on shaking hands with the opposite sex*

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*Ruling on shaking hands with the opposite sex*

💫 *Fatwa Regarding Women*
As salaam alaikum wa Rahmatullah. I hope we are in the best state of health and Imaan.

*Q*💬 *Is it allowable for a muslim woman to greet a muslim man by shaking hands?*

Praise be to Allaah.
*A*💬For a man to shake hands with a non-mahram woman (one to whom he is not related) is haraam and is not permitted at all. Among the evidence for this is the hadeeth of Ma’qal ibn Yassaar (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If one of you were to be struck in the head with an iron needle, it would be better for him than if he were to touch a woman he is not allowed to.” (Reported by al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5045).
There is no doubt that for a man to touch a non-mahram woman is one of the causes of fitnah(turmoil, temptation), provocation of desire  and committing haraam deeds. No one should say that their intention is sound or their heart is clean, because the one who was the purest of heart and the most chaste of all, the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched a non-mahram woman, even when accepting bay’ah (oath of allegiance) from women. He did not hold their hands when accepting their bay’ah, as he did with men; their bay’ah was by words only, as was reported by his wife ‘Aa’ishah (may Allaah be pleased with her). She said that the Messenger of Allaah (peace and blessings of Allaah be upon him) would test the believing women who emigrated to him with the aayah (interpretation of the meaning): “O Prophet! When believeing women come to you to give you the bay’ah (pledge), that they will not associate anything in worship with Allaah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e., by making illegal children belong to their husbands), and that thye will not disobey you in any ma’ruf (Islamic monotheism and all that which Islam ordains), then accept their bay’ah and ask Allaah to forgive them. Verily Allaah is Oft-Forgiving, Most Merciful.” [al-Mumtahinah 60:12] ‘Aa’ishah said: “So whoever of the believing women agreed to these conditions, the Messenger of Allaah (peace and blessings of Allaah be upon him) would say to her: ‘I have accepted your bay’ah by words.’ By Allaah, his hand never touched the hand of any woman when accepting their bay’ah; he accepted their bay’ah by saying ‘I have accepted your bay’ah on this basis.’”
(Reported by al-Bukhaari, 4512; according to another report: he accepted their bay’ah by words… the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman except a woman he owned . Reported by al-Bukhaari, 6674).
Some Muslims feel too embarrassed to refuse when a woman offers her hand to them. In addition to mixing with women, some of them claim that they are forced to shake hands with fellow-students and teachers in schools and universities, or with colleagues in the workplace, or in business meetings and so on, but this is not an acceptable excuse. The Muslim should overcome his own feelings and the promptings of the Shaytaan, and be strong in his faith, because Allaah is not ashamed of the truth. The Muslim could apologize politely and explain that the reason he does not want to shake hands is not to offend or hurt anybody’s feelings, but it is because he is following the teachings of his religion. In most cases this will earn him respect from others. There is no harm done if they find it strange at first, and it may even be a practical opportunity for da’wah. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Reference: http://www.islamqa.com

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

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.
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