ummtaalib

wa'alaykumus salaam from what i remember when i joined his lessons before, you will not need the microphone. The lessons will be posted for us to in our own time. Brother CH has not logged in for a few days so insha Allah hope all is well with him

Complementing a little girl's pretty dress The Prophet was given some clothes including a black Khamisa. The Prophet said, "To whom shall we give this to wear?" The people kept silent whereupon the Prophet said, "Fetch Um Khalid for me." I (Um Khalid) was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, "May you live so long that your dress will wear out and you will mend it many times." On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, "O Um Khalid! This is Sanah." (Sanah in a Ethiopian word meaning beautiful). Bukhari: Volume 7, Book 72, Number 713

<QUESTION> Is it permissible to use Haram medicines? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, The scholars (within the Hanafi School) have differed as to the permissibility of using unlawful (haram) medication. It is related from Imam Abu Hanifa (Allah have mercy on him) - the founder of the school- that it will not be permissible to use anything that is unlawful even for medical purposes. However, according to Imam Abu Yusuf (Allah have mercy on him) it will be permitted. Hence, Imam al-Sarakhsi (Allah have mercy on him) states: “According to Imam Abu Hanifa (Allah have mercy on him), it will not be permitted to drink the urine of animals whose meat is Halal (m: for it is impure and unlawful) for medication or any other purpose, due to the statement of the Messenger of Allah (Allah bless him & give him peace): “Indeed Allah Most High has not placed cure in that which He has made unlawful for you”. However, according to Imam Muhammad (Allah have mercy on him), it is permitted to drink the urine of animals whose meat is Halal for medication and other purposes, because it is considered pure according to him. Imam Abu Yusuf (Allah have mercy on him) on the other hand, is of the opinion that it will be permitted to drink it but only for medication purposes, due to the Hadith of al-Urayniyyin (m: where the Messenger of Allah (Allah bless him & give him peace) gave permission for some members of the tribe of Urayna to drink the urine of camels as medication).” (al-Mabsut of Imam al-Sarakhsi, 1/60-61, bab al-wudu wa al-ghusl) The fact is that the scholars of the Hanafi School (and also other schools) have differed in this issue due to the apparently conflicting Hadiths found in this regard. Some narrations indicate that it is unlawful to use unlawful medication, whilst others seem to indicate that it will be permitted to use unlawful substances for medical purposes. Narrations indicating impermissibility: 1) Sayyiduna Abu al-Darda (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Indeed Allah has sent down both illness and it’s cure, and He has appointed a cure for every illness, so treat yourselves medically, but use nothing unlawful.” (Sunan Abu Dawud, no: 3870) 2) Sayyiduna Abu Hurayra (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) forbade from (using) impure medicine.” (Sunan Abu Dawud, no: 3866) 3) Tariq ibn Suwayd or Suwayd ibn Tariq asked the Messenger of Allah (Allah bless him & give him peace) regarding wine, but he forbade it. He again asked him, but he forbade him. He said to him: “O Messenger of Allah! It is a medicine”. The Messenger of Allah (Allah bless him & give him peace) said: “No it is a illness.” (Sunan Abu Dawud, no: 3869) 4) Sayyida Umm Salamah (Allah be pleased with her) narrates…....So the Messenger of Allah (Allah bless him & give him peace) said: “Indeed Allah Most High has not put cure for you in the unlawful.” (Sahih Ibn Hibban) Evidences of permissibility: 1) Allah Most High says: “He (Allah) has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is guiltless. For Allah is Most Forgiving and Most Merciful.” (Surah al-Baqarah, V: 173) 2) Sayyiduna Anas (Allah be pleased with him) narrates that some people came from (the tribe of) 'Ukl or 'Urayna and became ill in Madinah. The Messenger of Allah (Allah bless him and grant him peace) commanded them to go to the milk-camels and to drink their urine and milk (for their treatment)….. (Sahih al-Bukhari, no: 231) 3) Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) permitted Zubayr and Abd al-Rahman (Allah be pleased with them both) to wear silk because of the itching they suffered from.” (Sahih al-Bukhari, no: 5501) Wearing of silk has been categorically forbidden for men by the Messenger of Allah (Allah bless him & give him peace), yet it was allowed for medical purposes. 4) Imam Abu Dawud, Imam Nasa’i and Imam Tirmidhi (Allah have mercy on them) relate in their respective Sunan collections, that a Companion (sahabi) by the name of Arfaja ibn Aswad (Allah be pleased with him) had his nose damaged in the battle of kulab. He replaced it first with silver, and then with a nose made of gold, with the order and consent of the Messenger of Allah (Allah bless him & give him peace), despite gold being unlawful for men. As far as the narrations indicating the impermissibility of using unlawful medication are concerned, they (according to the scholars who permit using unlawful medication) refer to the situation where an alternative is available. Hence, in such a case, it would indeed be unlawful to avail of Haram medicine. Similarly, it will be Haram to use unlawful medication when there is uncertainty in the medication being a cure for one’s illness; hence, the narrations refer to the situation where there is uncertainty. The great Muhaddith and Hanafi jurist, Allama Badr al-Din al-Ayni (Allah have mercy on him) states in his renowned commentary of Sahih al-Bukhari: “Seeking treatment with unlawful medication is permissible when one is certain of being cured, similar to consuming dead-meat when dying of hunger and drinking alcohol when dying of thirst.” (Umdat al-Qari, 2/649) The same has been mentioned by other scholars also. In light of the above, the majority of the Hanafi jurists (fuqaha) are of the view that it will be permitted to use unlawful substances as medication subject to certain conditions. This viewpoint is based on the position of Imam Abu Yusuf (Allah have mercy on him). Thus, Imam Ibn Nujaym (Allah have mercy on him) states in his renowned al-Bahr al-Ra’iq: “There is a difference of opinion amongst our scholars with regards to using unlawful medication. In al-Nihaya quoting from al-Zakhirah, it is stated that it is permissible to use unlawful medication if it is known that the cure lies in the medication and that no alternative is available.” (al-Bahr al-Ra’iq, 1/116) Imam al-Haskafi (Allah have Mercy on him) states: “The Scholars differed regarding the usage of unlawful medication. The apparent opinion in the (Hanafi) school is that it is haram. However it is said that, it will be permissible when the medicine is known to be effective and that there is no other alternative, similar to the dispensation of drinking alcohol for a person dying of thirst, and the fatwa is given on this opinion.” (See: Radd al-Muhtar ala al-Durr, 1/210) However, many of the Hanafi Fuqaha have subjected this dispensation to the following conditions: 1) It is reasonably known that the medicine will be effective, and is needed; 2) There is no permissible alternative reasonably available; 3) This has been established by an expert Muslim doctor who is at least outwardly upright and god-fearing. (ibid) The above explanation should have answered your question, in that if the medicine is known to be effective and no other alternative is available, it will be permitted to avail of it. This, however, needs to be established by an expert Muslim doctor. Thus, explain the Shariah perspective to an expert Muslim Doctor and seek his advice. And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

Commencing & Concluding Meals with Salt “It is from the Sunna to commence and conclude one’s meals with salt, rather in doing so; there is cure from seventy illnesses.” (Radd al-Muhtar ala ‘l-Durr al-Mukhtar 6/340.) Read more here: http://www.daruliftaa.com/question?txt_QuestionID=q-14372236

GMWA Halaal Foodguide Service Helping Muslims eat Halaal....confectionary, drinks, snacks....even health and beauty! Search the site for halaal/haraam ingredients or ask questions http://www.foodguide.org.uk/index.php

Use of Kuhl Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'Use kuhl made of ithmid on the eye; it brightens the eyesight, and strengthens and increases the growth of the eye lashes'. (Sayyidina Ibn'Abbaas Radiyallahu'Anhu also used to say) 'Rasulullah Sallallahu 'Alayhi Wasallarn had a small container for keeping kuhl, from which he applied kuhl in each eye three times every night"'. Commentary Ithmid is a special type of kuhl which is reddish black in colour. It is obtained in the Eastern countries. Some of the learned say it is the Isfahaani kuhl, and other say it is the Totiya. Some 'ulama say, it means those who have good eyesight and it should be used by those with whose eyesight it agrees, otherwise a sick person's eyes will pain more by its use. It is more beneficial to apply kuhl at the time of sleeping as it will remain longer in the eyes, and will penetrate more into the pores. There are different narrations on the number of times it should be applied in each eye. In a few it is stated that it should be applied three times in each eye, as mentioned above. In other narrations it is stated that it should be put three times in the right eye and two times in the left eye. It is supposed that the variations are because of the different times of the narrations. At a certain time, Sayyidina Rasulullah Sallallahu alayhi Wasallam applied it in one manner and at another time in the other manner. Haafiz Ibn Hajar, Mulla 'Ali Qaari and other 'ulama have preferred the first method (as given in the hadith under discussion). the first method has been narrated many times from Sayyidina Rasulullah Sallallahu' Alayhi Wasallam, as will be seen in the narration that follow. Shamaa-il Tirmidhi Further information Arabic Kohl 1) It is made of is made of galena mineral.There are a lot of misunderstanding about Arab Kohl or Kohl Ithmid. Ithmid is not Antimony Sulphide as many Muslims thought. It was wrongly translated by the Greeks during the ancient Egyptian Rule. In ancient Egyptian language, galena (lead Sulphide) was called Mestem or Stimmi. The word is identical to Greek word Stim or Stibi or Stibium meaning Antimony. According to “The Encyclopedia of Islam (Bosworth et al., 1986) and in “Medieval Islamic Civilization – An Encyclopedia (Meri, 2006) Kohl Ithmid was in fact only galena or lead sulphide. Until today, the kohl found in Middle East, North Africa and Iran are made from lead sulphide or ithmid. 2) When applied on the skin kohl should be difficult to be washed off and does not smudge easily. Kohl should feel like it sticks on the skin firmly. 3) Kohl Ithmid is grey colour. Surma 1) It contains almost no galena.It is made from herbs, pearl, zinc oxide and other ingredients. . Surma or kajal usually contains almost no ithmid (or lead sulphide). So if you are looking to practice the sunnah of Prophet Muhammad pbuh, kohl ithmid is what you are looking for. 2) Surma feels light on the skin 3) Surma is black colour http://www.sunniforum.com/forum/showthread.php?101938-Kohl-Surma-for-eyes

Eating Dates and Cucumber or Watermelon Abdullah ibn Jaafar radiyallahu anhu says, “Rasoolullah sallallahu alaihe wasallam ate Qith’thaa (cucumbers) with dates.” Commentary Cucumber has a cold effect and dates have a hot one. By combining the two it becomes mild. From this hadith we gather that it is recommended that the effect (hot or cold) of things eaten should be taken into consideration. Cucumber is insipid and tasteless, and dates are sweet which results in the cucumber also tasting sweet. Aisha radiyallah anha reports that, “Rasoolullah sallallahu alaihe wasallam ate watermelon with fresh dates.” Commentary In Tirmidhi and other narrations, in explaining this, Sayyidina Rasoolullah sallallahu alaihe wasallam also said, “The cold effect of one removes the heat of the other, and the heat of one removes the cold effect of the other.” Shamaa-il Tirmidhi

“When a person decides to renovate his house, he begins by removing the old furniture, stripping the old wallpaper and removing the worn-out carpets, etc. When there is no more that can be done by himself, he will call an expert in that field (i.e. a competent builder) and seek his guidance and advice. This expert will probably visit the house before making a professional assessment. Finally, whatever the builder advises, the owner accepts, usually without any question, for he trusts the builder’s expertise. If the owner follows the advice of the professional, he will find that his house will be renovated and redecorated precisely, quickly and easily. Likewise, when we wish to decorate our hearts with the love of Allāh ta’ala and other spiritual qualities, we need to first remove the unwanted items from our hearts by repenting and ceasing all those sins which we are able to abstain from. Thereafter, we must consult an expert in this field about the condition of our spiritual house. Additionally, we must further make frequent visits to him so that he may assess our spiritual condition entirely. And finally, we must carry out all the instructions which he gives to us. Inshā’allāh, if we do this then our hearts will become decorated with praiseworthy qualities and the love of Allāh ta’ala.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Assalaamu 'alaykum Alhamdulillah Shaykh Abu Zakariyya Yahya who is a student of Shariah in Saudi Arabia is willing to assist us with Hanbali Fiqh. Please open a new thread with the appropriate titles and ask your questions. Jazaakumullaah

The existence of numerous sects - each one claiming to be rightly guided - is a predetermined fact which the Noble Qur'an makes reference to. Allah Ta'ala declares, 'And if your Lord had so willed, He could have made mankind a single unified group, but they will continue to dispute and differ' (Hud 118). Nabi (Sallallaahu Alayhi Wasallam) said, 'Verily this nation (of Muslims) will be divided into seventy three sects. All of them would be in the fire except one.' When asked which one, he replied, 'The one that adheres to my Sunnah and the Sunnah of my companions.' (Abu Dawood). This brief article, details some of the fundamental differences between Muslims, Qadianis and the Shiites. It is hoped that the reference below will highlight some of the deviant beliefs of both the Shiites and the Qadianis. STATUS OF THE QUR'AN Islam The Qur'an in its present form is authentic, complete and protected from any distortions upto the day of Qiyaamat. Qadianism Verses pertaining to Jihaad have been abrogated by the Wahy revealed to Ghulam Ahmad. He has in addition to the Qur'an, received Wahy, which is as important as the Qur'an. Shiaism The Qur'an is incomplete and distorted. The original Qur'an had 17,000 verses. Hence 2/3 of the Qur'an is missing. The original Qur'an, compiled by Hadhrat Ali (Radhiallaahu Anhu) would be brought back by Imaam Mahdi. FINALITY OF PROPHETHOOD Islam Nabi Muhammad (Sallallaahu Alayhi Wasallam) was the final Nabi, through whom Islam gained completion and through whom prophethood was sealed and Wahy (revelation) ended. Qadianism The Prophet had been sent twice to the world. The first time he appeared in Makkah, in the form of Muhammad and the second time in Qadian in the form of Mirza Ghulam Ahmad. Shiaism The Imaam is a successor to the Nabi appointed by God. He is infallible and excels all Prophets, besides Nabi Muhammad (Sallallaahu Alayhi Wasallam) in dignity. They possess the knowledge of the past and the future. They possess authority of death. They are divinely protected against error. THE KALIMA Islam There is no object of worship except Allah and Muhammad is the messenger of Allah. Qadianism The same Kalimah as the Muslims, except that Muhammad in the Kalimah refers to Mirza Ghulam Ahmad. Shiaism Same Kalimah with the following addition: 'Salvation is only attained by granting allegiance to Ahlul Bayt (the immediate household of Nabi (Sallallaahu Alayhi Wasallam) and by disowning their enemies i.e. Abu Bakr, Uthmaan and Umar and all non-Shias). PILLARS OF ISLAM Islam Imaan, Salaat, Zakaat, Sawm and Hajj Qadianism Obedience to Allah, obedience to English government. Shia Salaat, Sawm, Hajj, Zakaat, Khums - 20% tax on profits, Jihaad, enjoining good, preventing evil, Love for the godly ones and hatred for the evil ones i.e. the Sahaaba. STATUS OF SAHAABA Islam The companions of Nabi (Sallallaahu Alayhi Wasallam) have been praised by Allah Ta'ala Himself in the Noble Qur'an. It is therefore not permissible to criticise them or undermine their integrity. Qadianism 'The companions ate cheese from the Christians, although it was well known that it contained pigs, fat'. Faatima (Radhiallaahu Anhu) appeared to Ghulam Ahmad in a revealed state. Shiaism All the companions became Kaafir except the immediate household of Nabi (Sallallaahu Alayhi Wasallam) and three other Sahaaba after his demise. Ali (Radhiallaahu Anhu) is considered by some as a vicegerent, others regard him as a prophet, whilst another group regard him as god. GHULAM AHMAD QADIANI CLAIMS IN CHRONOLOGICAL PERSPECTIVES 1870: His first public appearance as a preacher and defender of Islam. 1880 - 1884: He wrote Baraahin-e-Ahmadiyya - four volumes 1890: He claimed 'I am the replica of Jesus.' 1892: 'Muhammad (Sallallaahu Alayhi Wasallam) was the final prophet. I do not lay claim to prophethood. I am the son of Mary.' 1893: 'God speaks to me and gives guidance for reforms' 1894: 'Jesus was a liar and his grandmother was a whore.' 1899: 'I am a Nabi but in an indirect sense.' (Shadow of Nabi) 1900: August 7th - an Imaam in his Jumuah Khutbah called him a Nabi and Rasool. 1902: He declared: 'I am superior to all Prophets including Muhammad'. 'One who does not believe in me is a Kaafir.' 'The Qur'an and my words are from Allah.' 1904: He declared 'I am god and Lord also Krishna' 1908: Mirza was struck by Cholera and slipped into a comma on May 25 and died in the next day. He was buried at Qadiyaani. SOME STRANGE SHIITE BELIEFS The wives of Nabi (Sallallaahu Alayhi Wasallam) The Shiite's bear the same enmity and malice for the wives of Nabi (Sallallaahu Alayhi Wasallam), as they bear against the Sahaaba. They are frequently referred to as hypocrites and infidels. Kitmaan and Taqiyya (Holy Hypocrisy) Among the fundamental teachings are kitmaan and taqiyya (to conceal one's real faith and belief). Imaam Jaafar Sadiq is purpoted to have said to Sulaymaan bin Khalid, 'O Sulaymaan! You follow a religion that whoever will conceal, God will bestow honour on him and whoever will reveal it and publicise it, he will be disgraced by God.' He further states, 'Among ten parts of religion, nine lie in Taqiyya. He who does not observe taqiyya is devoid of faith.' MUT'A: Temporary marriage A 'Hadith' attributed to Nabi (Sallallaahu Alayhi Wasallam) reads, 'Whosoever does Mut'a once reaches the rank of Imaam Hussain, whoever does it twice reaches the rank of Imaam Hassan, whoever does it thrice reaches the rank of Hadhrat Ali and whoever does it four times attains my rank. Another purported 'Hadith' states, 'Anyone doing Mut'a with a believing woman is like one who has made the journey to the Ka'abah 70 times.' Khomeini's view regarding Prophethood, 'Every Prophet came to establish justice on earth. His aim was to establish justice but he was not successful. The same is the position of the seal of Prophets who came to reform human society and establish justice but he failed during his lifetime.' (Ittihatwa-yakjihati). He further states, 'It is a necessary principle of our faith that our Imaam have ranks that exceed those of close angels and the appointed messengers.' (Al-Hukmatul Islaamiyyah). May Allah Ta'ala protect our Imaan and save us from being part of the deviant groups, Aameen. Jamiatul Ulama (Transvaal)

For the past: “Astaghfir-ullaah (I ask Allah for forgiveness).” For the present: “Al-Hamdu-Lillaah (praise be to Allah).” For the future: “Insha Allah (If Allah wills)” Insha Allah we do better in the future!!

Doing MASAH over the shoes during WUDHU and praying SALAAT wearing the shoes? Answer It is not permissible to wear shoes while performing Wudhu. The actual feet must be washed or alternatively Masah may be made on leather socks after having washed the actual feet. In normal circumstances, one cannot perform Salaat with the shoes on as it will be disrespectful to the Musjid and furthermore, wearing shoes alters the correct posture in the sitting position of Salaat. However, due to circumstances, for example, being in a jungle, etc. one will be excused for performing Salaat with the shoes on. and Allah Ta’ala Knows Best Mufti Ebrahim Desai http://askimam.org/public/question_detail/760.html

Question: I’m going to get married soon. I need to be prepared for a great responsibility ahead before and after marriage. I’d like to have your advice/suggestion regarding activities/plans to be followed before and after marriage including intimate life. Please forgive me if its shameless to ask but I don’t have anyone to ask personally. I will be happy if you could provide me with some books and recommendations regarding marriage and intimate life with the husband. If there are any downloadable ebooks please help with that as well. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. You are to be commended for taking the initiative to further your knowledge. Shyness in a woman is a great virtue. However, overcoming that shyness to seek a religious ruling or advice is an even greater virtue. In a hadith, the women of the Ansar have been praised for not letting their shyness get in the way of furthering their understanding of Islam. There are many aspects of a maintaining a happy relationship with your future husband. These include the duties and responsibilities of the spouses toward each other, the rights of each spouse, the correct procedure of nikah, the etiquettes of the first night, intimate relations and more. For this a comprehensive reading of the following books are recommended: Kitab-un-Nikah - an ebook version is available at the following link: http://ia601207.us.a...usPalanpuri.pdf Islamic Guide to Sexual Relations - an ebook version is available at the following link: http://www.archive.o...age/n0/mode/1up Another great book that combines the illustrious teachings of our great scholars into one summarized version is “Ashraf’s blessings on marriage” which can be purchased at islamic bookstores online. And Allah Ta’āla Knows Best Checked and Approved by, Mufti Ebrahim Desai.

Question: Is it allowed to take the pill to stop menstruation? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Sister; It is advisable not to interfere with ones natural cycle. However, if one uses some medication to control and suppress the cycle due to circumstances like in Hajj, it is permissible. And Allah Ta’āla Knows Best Mufti Ebrahim Desai. http://idealwoman.org/2012/is-it-allowed-to-take-the-pill-to-stop-menstruation/

wa'alaykumu salaam yes its allowed, see here: http://www.islamicteachings.org/forum/topic/19968-removing-hair-from-different-parts-of-the-body-for-women/

Question Respectable Mufti Sahb, Assalam-O-Alaikum. Can a woman remove the following hair if her husband orders her or her husband desires: (1) Hairs upon legs and hands (2) Hairs below the chin (3) Hairs upon the chicks, face (4) Hairs in the nose coming out of the nose (5) Hairs below the nose and above the upper lip i.e. moustaches place (6) Hairs between the eye-brows Answer 1. A female may remove all the hairs referred to in point 1 till 5. 2. It is not permissible to remove hair between the eyebrows. and Allah Ta’ala Knows Best Mufti Ebrahim Desai http://askimam.org/public/question_detail/6128.html

<QUESTION> Is it permissible in the Shariah for a mature, Muslimah to go through a procedure that would entail removing the hair from her body permanently (except for the head and eyebrows) so that it would be more beautiful and pleasing in the eyes of her husband? As her intention here is to please her husband and her husband approves of her intention and idea. <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Man has been created with this natural desire to adorn and beautify him/her self. It is an instinct that is unique with human beings, as all the other creations of Allah are void of this perceptivity. Islam also acknowledges this natural instinct of man, thus it did not place an entire stop on this desire. However, Islam laid certain reasonable limitations and restrictions. Islam also acknowledged the desire of husbands to see their women beautiful and adorned, thus permitted the wives to use the various types of jewellery on their hands and feet. Women are also encouraged to wear Hena on their hands and feet, and good fragrance is regarded as charity. On the other hand, Islam prohibited those (so called) means of adornment that distort the image of a person. Mutilation of one’s body was declared unlawful (haram). Allah Almighty mentions in Surah al-Nisa the words of Shaytan, when he said: “I will mislead them and I will order them to slit the ears of cattle, and to deface the (Fair) Nature Created by Allah.” (4: 119) Also, women were given this permission of adorning themselves and using fragrance, provided it is not done in front of strange men. Among the various means of adornment women may use in order to please their husbands is the removing of body hair. By removing hair, there is no mutilation of one’s body, thus it is completely permissible, rather recommended with the intention of pleasing the husband. I could not find an express statement of the classical Hanafi Fuqaha that permitted women from removing body hair. However, the fuqaha mention that it is permissible for a man to remove the hair from his chest and back, although it is against Adab. (See: al-Fatawa al-Hindiyya, 5/357) Therefore, there is nothing wrong for a woman in removing her body hair; rather she will be rewarded if the intention is to please her husband. Now, this removing of hair may be carried out by using the various means available, such as a razor, cream, powder, wax or any other means, as the main objective is to remove the hair, and not the means used. In al-Fatawa al-Hindiyya, the using of lime has been mentioned, thus it indicates the permissibility of using creams. There also seems no hindrance from permanently removing the hair, as the aim is to remove unwanted hair, whether temporarily or permanently. However, this permission is subject to two conditions: 1) There should be no potential harm to the body, as inflicting harm on oneself is impermissible. Allah Most High says: “And make not your own hands contribute to (your) destruction.” (Surah al-Baqarah, V: 195) 2) The part of the body which is considered Awra must not be exposed even in front of Muslim women. A female’s Awra in front of other Muslim women is the same to a man’s Awra from other men, which is from the navel up to and including the knees. (Hidaya, 4/461 & Radd al-Muhtar, 6/371) Therefore, if will be impermissible for other than yourself or your husband to perform the procedure of hair removal in between the navel and knees. It is not permissible to expose one’s Awra except in cases of extreme necessity, such as medication where there is no other alternative. In conclusion, there is nothing wrong in permanently removing the body hair. However, this in when there is no apparent harm to the body, and that the part between the navel and (including) the knees must not be exposed in front of anybody besides your husband. And Allah Knows Best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

<QUESTION> The general understanding is that it is prohibited in the Shariah for a female to travel without a Mahram under all circumstances and including for religious purposes such as hajj. Are there any exceptions to this rule? If a woman wishes to travel to another city for a religious conference/seminar without the company of a mahram male, would that be permissible? If she wishes to travel alone (or with a sister) to a Muslim country to undertake Islamic studies, would that be permissible? If she wishes to travel to visit her parents in the home country, but her husband or another Mahram cannot join, would she be able to travel independently? Is the rule to be applied differently in this age when most travelling, in flights etc., is done in collective groups? <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Generally, it is impermissible for a woman to travel the distance of three days (equivalent to 48 miles) without her husband or a Mahram (unmarriageable kin) accompanying her. There are many clear narrations of the Messenger of Allah (Allah bless him & give him peace) in this regard. 1) Sayyiduna Abu Sa’id al-Khudri (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “Let no woman travel for more than three days unless her husband or a Mahram is with her.” (Sahih Muslim) 2) Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “A woman must not travel for three days except with a Mahram.” (Sahih al-Bukhari, no. 1036 & Sahih Muslim) 3) Sayyiduna Abu Huraira (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “It is unlawful for a woman who believes in Allah and the last day that she travels the distance of one day and one night without a Mahram accompanying her.” (Sahih al-Bukhari, no. 1038) 4) Sayyiduna Ibn Abbas (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “'A woman must not travel except with a Mahram and a man must not enter upon her except if she has a Mahram.” (Sahih al-Bukhari, no. 1763) Imam Nawawi (may Allah have mercy on him) states in his monumental commentary of Sahih Muslim: “There are many such narrations that assert the impermissibility of a woman travelling without a Mahram. These narrations vary in their wordings. The narration of Ibn Abbas in Sahih al-Bukhari says that a woman must not travel without a Mahram, but it adds nothing else. However, the other narrations, in Sahih al-Bukhari and elsewhere, mention lengths of journeys for which a Mahram is required - some of the narrations specify three days, some two, some one, and some even less.” Imam Nawawi (Allah have mercy on him) also mentions that the difference found in these narrations is due to the different questioners and the places wherein the answers were given to them. al-Bayhaqi said: “It is as though the messenger of Allah (Allah bless him & give him peace) was asked regarding travelling for three days without a Mahram, and he refused. He was then asked about her travelling for two days, and regarding one day, etc and each narrator related from him what he heard.” (See: Commentary of Sahih Muslim by Imam Nawawi, 1015) According to the Hanafi Ijtihad, the distance that is considered here is three days and three nights, for the narrations mentioning three days & three nights have reached the level of certainty. All the Companions who narrated other than three days also narrate the distance of three days and three nights. The narrations that mention two or one day will be restricted to specific circumstances, such as the fear of more fitna. Hence, they (Hanafi School) considers the narrations that mention three days & three nights as the basis of prohibition. (Zafar Ahmad al-Tahanawi, I’la al-Sunan, V. 10, P. 11) It must be remarked here that this refers to the distance usually covered by walking or on an animal in three days & three nights (with the usual breaks for resting and eating). Therefore, the restriction of travelling with a Mahram applies if the distance of the journey exceeds this, even if the journey itself is accomplished in a shorter time. The scholars have differed on the length of this distance. Many scholars are of the opinion that it is 16 Farsakh, and each Farsakh equals three miles, thus totalling to 48 miles. (See: Faydh al-Bari ala Sahih al-Bukhari, 2/397) Thus, the Hanafi Fuqaha are very clear, in that a woman must not travel to the distance of three days without her husband or Mahram accompanying her. The great Hanafi Jurist, Imam al-Kasani (Allah have mercy on him) states: “One of the conditions for the permissibility of a woman travelling for Hajj is that she is accompanied by her husband or a Mahram. If neither of them is accompanying her, then Hajj will not be obligatory. Our (Hanafi school) proof is what Ibn Abbas (Allah be pleased with him) narrated from the Messenger of Allah (Allah bless him & give him peace) that he said: “Verily, a woman must no travel for Hajj except that her Mahram is accompanying her”. The Messenger of Allah (Allah bless him & give him peace) also said: “A woman must not travel except that her Mahram or Husband is with her”. Also, a woman is unsafe if her husband or Mahram is not accompanying her, and this is the reason why it is even impermissible for her to travel on her own (meaning, not in the company of a stranger, m), and this fear (of their safety, m) is increased when they are in a group. This is the reason why it is impermissible for a man to be in seclusion (khalwa) with a non-Mahram woman even if she has another woman accompanying her.” (Bada’i al-Sana’i, 2/1230) It is stated in al-Fatawa al-Hindiyya: “One of the conditions for a woman, whether young or old, to a able to travel for Hajj is that she is accompanied by her Mahram if the distance between her and Makkah is of three days. If the travelling distance is less than that, then she will perform Hajj without her Mahram.” (al-Fatawa al-Hindiyya, 219) Imam al-Haskafi (may Allah have mercy on him) also states the same ruling in his renowned Durr al-Mukhtar, on which Allama Ibn Abidin (may Allah have mercy on him) commentates with the following: “It is impermissible for a woman to travel the distance of three days and three nights. However, it will be permissible for her to travel the distance which is less than that without a Mahram because of need. It is reported from Abu Hanifa and Abu Yusuf (Allah have mercy on them both) that they disliked the travelling of a woman on herself even to the travel distance of one day and one night, and the Fatwa should be on this opinion due to the widespread immorality. This is also affirmed by the Hadith recorded in Sahih al-Bukhari and Sahih Muslim: “It is Impermissible for a woman who believes in Allah and the last day that she travels the distance of one day and one night except with a Mahram accompanying her”. However, it is stated in al-Fath (fath al-Qadir of Ibn al-Humam, m): “When the relied upon opinion is the first (i.e., distance of three days and three nights, m), the husband does not have a right to prevent her from performing Hajj if the distance between her and Makkah is less than three days.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 2/465) The above excerpts from the major reference books in the Hanafi School clearly indicate the impermissibility of a woman travelling without her Mahram or Husband. So much so, that we see Ibn Abidin (A major authority) stating that due to widespread immorality and corruption in his time, a woman should not even be allowed to travel the distance of one day (even though, the fatwa is on three days and three nights/48 miles). If that was the case in his time, what would the ruling be in our age? It should be remembered here, that the basis for this ruling is not an evil assumption about the woman and her manners, as some people unreasonably think, but it is to take care of her reputation, dignity and safety. It is to protect her from the desires of those who have diseased hearts, from the assault of an immoral person or a thief. Some contemporary people argue that travelling in modern times have changed from how it was in the time of the Messenger of Allah (Allah bless him & give him peace). It is incumbent upon us to look at travelling in our time. It is not like how travelling was in the past. It is not filled with the dangers of the waterless deserts, encounters with thieves, highway robbers, etc. Now travelling is by various modes of transportation that usually gather large amounts of people at a time, such as planes, cars, buses, ships, etc…Thus, this provides plenty of confidence and reliability, removing feelings of fear for the woman, because she will not be by herself in any place, and the principle of Islamic Jurisprudence states: “Rulings change due to the changing of times”. Also, some classical scholars have made exceptions with regards to the impermissibility of women travelling in that they may travel in a group, or if there is no fear or risk of Fitna, it would be permissible. The above understanding is incorrect due to many reasons, and the permissibility of women travelling without a Mahram can not be justified on its basis. Firstly, the principle of Islamic jurisprudence quoted above is surely an accepted theory among the classical Fuqaha, but one needs to understand the concept behind this principle. The meaning of “laws changing” is not that the laws of Shariah will change in accordance with the time and era, rather, laws that are based on custom and habit (urf ) or the rules of Fiqh which are based on juristic opinion (ra’i) or Ijtihad have often been formulated in the light of prevailing custom. It is therefore permissible to depart from them if the custom on which they were founded changes in the course of time. Rulings that are based upon clear texts of the Qur’an and Sunnah can never change. The scholars of Usul al-Fiqh stipulate that a custom or a practice which is contrary to the text of the Qur’an and Sunnah is an unacceptable custom (urf al-Fasid). (See: Ibn Abidin, Nashr al-Urf fi bina ba’d al-ahkam ala al-urf, P. 115) Secondly, there is a difference between legal Wisdoms and legal Reasons. The rulings of Shariah are always based on the reason (illa) and not the wisdom (hikma) behind it. An example for this is that the wisdom behind the prohibition of wine and alcohol is that it creates enmity and hatred between people and it hinders one from the remembrance of Allah. The reason, however, is that it is an intoxicating substance. Now, if one was to say that wine will be Halal for me, as I will lock myself up after drinking wine, thus no destruction will be caused. Any sane person will conclude that he is wrong, as wine is Haram whether you cause any destruction and damage to others or not. The reason being, that the cause for the prohibition of wine is that it intoxicates you, regardless of whether the wisdom is present or not. (See: Usul al-Iftaa & other usul books). This can be understood more clearly with an example from our day to day life. The law states that the driver must stop his car when the lights are red. The wisdom behind this ruling is that it stops and prevents accidents. However, the reason (illa) for this ruling is the lights being red. Now, a driver who is driving in the middle of the night sees that the light is red, but does not see any sign of a car. If the law was based on the wisdom (which is to prevent accidents), then it would be permissible for his to drive through the red light. However, as it is common knowledge, that despite there being no possibility of an accident, he must stop his car otherwise he will be arrested if caught, for the law is based upon the reason and not the wisdom. The same is with women travelling without a Mahram. The wisdom behind this ruling is surely to save her from the dangers that can be encountered in the journey. However, this is not the legal reason. The reason (illa) is her travelling the distance of three days and three nights, thus whether the journey is safe, in a plane or on foot, it will remain impermissible. This is very similar to the ruling of shortening the prayers whilst on journey a (qasr). The wisdom behind the ruling is undue hardship (mashaqqa); however, this is not the reason. The reason is the travelling distance of three days and three nights. Therefore, all the Hanafi scholars (classic and contemporary) have declared that it is incumbent upon a traveller to shorten the fardh prayers, even if one was in a perfectly comfortable journey. We don’t see people suggesting that the prayers must not be shortened due to the modern day means of transport! Thirdly, if one was to look at the exceptions made by some of the classical scholars of the other schools of thought, it would be evident that these exceptions and dispensations are only in relation to the journey of Hajj. The reason for this is that there has been a lot of emphasis in the Qur’an and Sunnah regarding the obligation of Hajj, thus we have two types of texts that apparently contradict one another. However, this can never be generalized to all types of journeys. For example, Imam Nawawi, the great Shafi’i jurist (may Allah have mercy on him) states in his monumental commentary of Sahih Muslim: “There is a consensus (ijma’) of the Ummah that it is obligatory upon a woman to perform Hajj if she is able to do so, due to the general nature of the verse: “Pilgrimage to the house of Allah is a duty men owe to Allah for those who can afford the journey” (Ali Imran, 97), and because of the Hadith “Islam is based on five things”. However, scholars differ as to whether a Mahram is a pre-requisite for a woman to perform the Hajj. Abu Hanifa (Allah have mercy on him) considers it a condition for the Hajj to be obligatory unless the distance between her and Makkah is less than three Marahil. His opinion is also endorsed by a group of Hadith scholars, people of ra’i, Hasan al-Basri and Nakha’i (Allah have mercy on them all). However, Ata, Sa’id ibn Jubayr, Ibn Sirin, Malik, al-Awzai’i, Shafi’i (Allah have mercy on them all) say that a Mahram is not a pre-requisite in order for her travelling to Hajj; rather the condition is safety in the journey. Some of our (Shafi’i) scholars have said: “Safety will be acquired with the husband, Mahram or a group of trustworthy women, and Hajj is not obligatory if one of these three is not found. Therefore, if there was only one trustworthy woman, Hajj would not be obligatory, but to perform Hajj will be permissible. This is the correct opinion…… Our (Shafi’i) scholars differed as to the ruling of her travelling for optional Hajj, visiting family and friends, for business or other such journeys that are not obligatory. Some said: “It will be permissible for her travel for these causes with a group of trustworthy women just as this is permissible for the obligatory Hajj. However, the majority of the scholars (jumhur) state that it is impermissible for her to travel unless accompanied by her husband or Mahram, and this is the correct opinion due to the authentic and established narrations. Qadhi Iyad (m: a major Maliki scholar) said: “All the scholars have agreed on the fact that a woman can not travel besides Hajj and Umrah except in the company of her Mahram, with the exception of migrating from Dar al-Harb, for the reason that it is unlawful (haram) for her to remain in the lands of the Kuffar,” (Nawawi, al-Minhaj sharh Muslim ibn al-Hajjaj, P. 1015, Dar ibn Hazm, Beirut) The above excerpt of Imam Nawawi (may Allah have mercy on him) indicates that the dispensation given for a woman to travel in a group of upright and trustworthy women or with one upright woman is only in the journey of Hajj. The great Maliki scholar, Qadhi Iyad (from whom Imam Nawawi quoted) relates the consensus of all the scholars. Imam Nawawi (may Allah have mercy on him) confirms this in his al-Majmu’ where he states: “The second opinion (in the Shafi’i school) is that a woman must not travel for other than Hajj without a Mahram, and this is the correct opinion and clearly related from Imam Shafi’i himself in his al-Umm. The reason is that to travel for other than Hajj is not obligatory.” Thereafter he quotes all the narrations that have been narrated from the Messenger of Allah (Allah bless him & give him peace) in this regard. (See: Kitab al-Majmu’ Sharh al-Muhazzab, 7/460) The Maliki Madhab is also quite clear on this. We have already cited the opinion of Qadhi Iyad in Imam Nawawi’s commentary. Also, one of the major authorities in the Maliki school, Imam Dasouqi (may Allah have mercy on him) sates: “If the journey is obligatory (like Hajj, m), it will be permissible for her to travel in the company of a Mahram, husband or a group of trustworthy and upright people. If the journey is recommended (mandub, and not obligatory), then it will be permitted for her to travel with only her husband or a Mahram and not in a group,” (Hashiya al-Dasouqi ala Sharh al-Kabir, 2/14) The Hanbali School is similar to the Hanafi School, in that a woman must not travel without her Mahram accompanying her even for the auspicious journey of Hajj. Imam al-Bahuti (may Allah have mercy on him) states: “If a woman performed Hajj without a Mahram, this will be unlawful (haram) for her, although the obligation of Hajj will be lifted.” (Kashaf al-Qina ala matn al-Iqna, 2/213. Also see: Ibn Qudama, al-Mugni, 3/236-237) The foregoing is clear in determining that none of the four major Fiqh schools of thought permit a woman to travel without her husband or a Mahram in a journey besides Hajj. The Shafi’i and Maliki schools give a dispensation in that she may travel only for Hajj in a group of trustworthy and upright women (or one woman, according to some) given the importance and significance of the ritual of Hajj. Therefore, it will not be permissible for a woman to travel over 48 miles in order to visit her family and friends, acquire knowledge or any other social reason. It is also strictly impermissible in the Hanafi and Hanbali schools for her to travel for Hajj, and permissible with a group of upright women, however, in the Shafi’i and Maliki schools. Some try to justify women’s travelling with the Hadith where the Messenger of Allah (Allah bless him & give him peace) mentioned that a woman will travel and perform Tawaf of the Ka’ba without a husband with her (Sahih al-Bukhari). This Hadith seems to suggest the permissibility of women travelling alone, but it needs further, more precise analysis. The Shafi’i school, for example, considered this Hadith as evidence that a woman may travel for Hajj without a Mahram if the journey is safe. The Hanafi jurists, however, pointed out that this Hadith is an account of something which is going to happen, and as such is not a sign of its approval or permissibility. In any case, it seems very shaky to deduce a general permissibility of a woman travelling alone in safety just from this hadith, especially in view of all the other evidences. (See: Fath al-Bari, Umdat al-Qari & I’la al-Sunan). It must be remarked here that the Shariah principle is that unlawful things become permissible in case of necessity, such as consuming pork becomes permissible when one fears death out of hunger. Contemporary scholars have given a dispensation in that if a woman does not have a Mahram (for one reason or another) and she is in a dire situation, then it will be permissible for her to travel. One of the great contemporary scholars, Shaykh Mufti Muhammad Taqi al-Usmani (may Allah preserve him) states: “However, in the case of a woman who has neither a husband nor a father, nor does she have some other relative who could support her financially, nor does she have enough funds to take care of her needs, it would, under this situation, become permissible for her to go out of the house under legal hijab and earn her living to the limit of her need. Now, when this purpose can be easily achieved while living in one's own country or city, then there is no need to travel to a foreign land. If there is no other way for her, but to travel to another city, and she does not have any Mahrams, then only in this situation it will be permissible for her to take the opinion of Imam Shafi’i and Imam Malik, for they have given permission for her to travel with a group of trustworthy women.” (Buhuth fi qadhaya fiqhiyya al-mu’asira, P. 338) I would like to add here that, as we have seen, the Shafi’i and Maliki schools have only given a dispensation in travelling for Hajj, thus this dispensation would be based on the concept of necessity. Finally before parting, it would be wise to mention, that a woman's Mahram is a permanently non-marriageable male relative of hers. According to the majority of scholars, his being a Muslim is not a condition. It is stated al-Fatwa al-Hindiyya: “A Mahram is the husband and those for whom it is permanently unlawful to marry the woman, whether this is due to blood relationship, fosterage, or marriage (such as the father in-law, m). It is a condition that he is trusted, sane, and has reached puberty (baligh), whether he is free or a slave and regardless of whether he is a Muslim or a unbeliever. However, if he is a fire worshiper who considers marriage with relations and family members lawful, then she should avoid travelling with him. A boy who is close to puberty will be considered to be mature.” (al-Fatawa al-Hindiyya, 1/219) And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK

“Taqwaa means to refrain from disobedience to Allah ta’ala. It is a condition of the heart; a quality of a believer’s heart which causes a believer to dislike all acts of sin. When a sin is committed, the heart which is blessed with Taqwaa cannot bear the filth which sin brings. This leads to unease and unrest. And it is this discomfort that causes the one who possesses Taqwaa to turn immediately to Allah in repentance.” Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

Tasawwuf Simplified “In short, Tasawwuf (Sufism) comes down to this, overcoming the laziness in doing virtuous acts (ta’aat) and getting them done, and overcoming the desire to commit sinful acts (gunah) and abstaining from that sin. Whoever attains this condition does not need anything more since this is the very condition that creates a bond with Allah (SWT) (Talluq Ma’Allah), protects this bond and strengthens it” Hakeem ul Ummah Maulana Ashraf Ali Thanvi R.A http://blog.nooresunnat.com/tasawwuf-simplified-haasil-e-tasawwuf-hazrat-thanvi-r-a

‘’Knowledge revives the dead hearts and drives them out of darkness into light; and knowledge is the light of the inner eyes that cures one’s blindness and restores his inner sight.’’ http://efiqh.com/2012/quotation-of-a-pious-person/

Question: When it comes to womens sajdah in the Hanafi madhab they are required to put their arms on the ground. It seems as this conflicts with the hadith of Bukhari where the Prophet [saw] forbade putting the hands on the ground like a dog. Please give proof as to why women should go against this hadith even if it be for the sake of modesty. Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. Women placing her forearms on the ground in sajda is understood from the following: Rasullullah (Sallallahu Alayhi Wa Sallam) said: عن يزيدَ بن أبي حبيب أنَّ رسولَ الله مَرَّ عَلَى امرأتينِ تصليانِ، فقال : «إذَا سَجَدْتُمَا فَضُمَّا بعضَ اللحمِ إلى الأرضِ، فإنَّ المرأةَ لَيْسَتْ في ذلِكَ كالرجلِ “When you make prostration, keep your body attached to the ground because a woman has not been created like a man” [1] If a woman raises her elbows from the ground, her body will not be attached to the ground. Thus she will go against the dictates of the Hadeeth. The narrators of the above Hadeeth have not been classified as weak and not acceptable. In fact, Imam Baihaqi (Rahmatullahi Alayhi) has classified this Hadeeth as the best “Mawsool” Hadeeth on this topic.[2] عن أبى سعيد الخدرى رضى الله عنه صاحب رسول الله صلى الله عليه وسلم عن رسول الله صلى الله عليه وسلم أنه قال خير صفوف الرجال الصف الاول وكان يأمر الرجال أن يتجافوا فى سجودهم ويأمر النساء ينخفضن فى سجودهن وكان يامر الرجال أن يفرشوا اليسرى وينصبوا اليمنى فى التشهد ويأمر النساء أن يتربعن وقال يا معشر النساء لا ترفعن أبصاركن فى صلاتكن تنظرن إلى عورات الرجال Abû Saîd Khudrî (Radhiyallahu Anhu) says that Rasûlullâh (Sallallahu Alayhi Wa Sallam) said, “The best saff for the men is the front saff while the best saff for the women is the last saff. He used to command the men to completely stretch out when performing sajdah while he ordered the women to completely contract during the sajdah. He used to command the men to lay down the left foot and make the right foot upright during tashah-hud. And he used to order the women to practise tarabbu’ (to sit cross legged) and he said, “O women, do not raise your glances in salâh in order to look at the satr of the males.[3] If a woman raises her elbows in Sajdah, she will not be contracting herself as ordered in the Hadeeth. Imâm Abdur Razzâq (211 A.H) رحمه الله has quoted the following hadîth in his Musannaf: وعن على قال إذا سجدت المرأة فلتحتفز ولتلصق فخذيها ببطنها Alî (Radhiyallahu Anhu) says, “When a woman prostrates, she must practise ihtifâz and keep her thighs close to her stomach.”[4] Spreading her elbows will be against Ihtifaaz. Imâm Abû Bakr Ibn Abî Shaybah (235 A.H) رحمه الله narrates the following statement: عن ابراهيم قال إذا سجدت المرأة فلتزق بطنها بفخذيها ولا ترفع عجزتها ولا تجافى كما يجافى الرجل “Ibrâhîm رحمه الله says that when a woman prostrates, she should join her thighs to her stomach without raising her posterior and without stretching her limbs out like a male.”[5] The above will not be fulfilled if a woman raises her elbows in Sajdah. The above Ahadeeth are clear regarding the difference in posture of the man from that of a woman in Salaah. Anyone who has even basic knowledge of Hadeeth would understand the concept of Mukhtalif al-Hadeeth and the sciences of reconciling apparent inconsistencies in Ahadeeth. Not being able to do this will lead one to erroneous conclusions as understood from the question. And Allah Ta’āla Knows Best Moulana Ismail Desai, Durban, South Africa Darul Iftaa Croydon Checked and Approved by, Mufti Ebrahim Desai. 1اعلاء السنن (ج3، ص 26) التلخيص الحبير (ج 1، ص 91) مراسيل لأبي داود 2قال البيهقي: هو أحسن من موصولين في هذا الباب (اعلاء السنن، ج 3، ص 27) 3 السنن الكبرى للبيهقى(ص 223، ج 2 , نشر السنة , ملتان باكستان) و سنن البيهقى (ص 223، ج 2، ادارة التأليفات) المصنف لعبد الرزّاق ، ج 3، ص 138، رقم الحديث: 4932[4] المصنف لابن أبى شيبة ،ج 1،ص 270[5 http://efiqh.com/2012/when-it-comes-to-womens-sajdah-in-the-hanafi-madhab-they-are-required-to-put-their-arms-on-the-ground/

If a womens menstruation cycle had begun whilst fasting Question If a womens menstruation cycle had begun whilst fasting, How should she conduct her self and what if she stops menstruating during her fast? Answer In the name of Allah, the Most Gracious, the Most Merciful. Assalamualaikum Warahmatullahi Wabarakatuhu If her menses commenced whilst fasting, She is permitted to eat (not in public). If her menses stopped in the day, she should abstain from eating, drinking, etc. in both instances she should make up for the Qada fast after the month of Ramadhan.[1] And Allah Ta’ala knows best Mufti Luqman Hansrot Fatwa Dept [1] (Fataawa Aalamgiri, Rashidiyya, Vol 1, Pg 214) (Ahsanul Fataawa, , Vol 4, Pgs 438, 457) (Fataawa Mahmoodiya, Vol 10, Pg 169) http://efiqh.com/2012/if-a-womens-menstruation-cycle-had-begun-whilst-fasting/

What is the Sharia Ruling with regards to wearing colored contact lenses for females Question What is the Sharia ruling with regards to wearing colored contact lenses for females? Answer In the name of Allah, the Most Gracious, the Most Merciful. Assalamualaikum Warahmatullahi Wabarakatuhu It is permissible for a female to wear colored contact lenses for beautifying herself only for her husband. If there is any form of deception by wearing colored contact lenses, it will not be permissible. Nabi Salallāhu Alayhi Wasallam mentions, مَنْ غَشَّنَا فَلَيْسَ مِنَّا “Whoever deceives us, he is not from amongst us.”[1] And Allah Ta’ala knows best Mufti Luqman Hansrot Fatwa Dept [1] (Sahīh Muslim Vol. 1 Pg. 99, Dārul Ahyā’ Aturāth Al ‘arabī) http://efiqh.com/201...es-for-females/

Question: 1) Are women allowed to wear false lashes? 2) Are women allowed to wear colored contact lenses (a prescription contact)? 3) Are we allowed to get our hair cut/trim at a salon by a female? 4) Are we allowed to cut our hair in layers? (without imitating men or kafir women) Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. 1) It is not permissible for woman to wear false lashes. 2) It is permissible for a woman to wear colored contact lenses by prescription.However, the disguised colors of the eyes should not lead to deception, for example, a boy sees a girl for purposes of marriage. 3) It is not permissible for a woman to cut or trim her hair. 4) It is not permissible. Mufti Ebrahim Desai; Idealwoman.org