Woman Cutting Hair

Q: Is it permissible for a Muslim woman to cut her hair?

A: CUTTING OR TRIMMING THE HAIR OF A WOMAN

The first rule in this regard is the shaving of the female hair, which is totally prohibited. The word used in the hadith is halq, which means to shave. Proof for this is the hadith narrated by Tirmizhi, Nasaa-ee and Bazzar: "Rasoolullah (sallallahu alayhi wasallam) prohibited a woman from shaving her hair." (Adhwaa-ul Bayaan) Ulema are unanimous that shaving for a woman is haraam and a major sin. (Fat-hul Baari)
The second rule pertains to the cutting or trimming of the hair for a female, which is the object of your question. The Shariah has allowed a woman to cut or trim her hair on only one occasion, and that is when she has to release herself from Ihraam. The Jurists of Islam are unanimous that on this occasion she will clip the end portion of her hair locks. Some have stipulated that she should clip the amount of a finger tip from each lock. (Raddul-Muhtaar; Adhwaa-ul Bayaan)
Besides the occasion of Hajj a Muslim female is not allowed to cut her hair for any reason barring serious illness or disease, in which case even shaving will be permissible. Under normal circumstances she is not permitted to trim the hair. We furnish several proofs for this ruling.

1. The Messenger of Allah (sallallahu alayhi wasallam) cursed men who imitate women and he cursed women who imitate men. (Bukhari, The Book in Dressing). On the strength of this hadith Commentators of Hadith state that it is haraam for a member of one sex to imitate the dress, style, fashion, and behaviour of the opposite sex. (Umdatul Qaari of Allama Aini) Women who cut their hair short will obviously resemble men, especially those men who sport long hair. It is sunnah for a man to keep hair till the shoulders. Women who cut their hair shorter than this will be guilty of imitating the hair-style of men, an act that Islam has forbidden.

2. It appears in another hadith that The Messenger of Allah forbid a free woman from a jummah hair-style, and he forbid a slave woman from keeping plaited hair. (Majma'uz Zawaaa-id) Jummah means hair that falls onto the shoulders.(Faizul-Qadeer; Adhwaa-ul Bayaan) If a woman is prohibited from keeping hair till her shoulders, it necessarily follows that her hair has to be longer than that. The reverse is blatanly false, for then it will mean the woman has to keep her hair above the shoulders, and none of the Ulema of Islam ever took such a view as regards the length of the woman's hair. It is unreasonable and illogical to infer from this hadith that since a female is prohibited from keeping haIr till the shoulders, her hair has to be above the shoulders or shorter than this, for then it conflicts with proof number one, wherein it was emphasized that she is not allowed to resemble the male hair-style. We explained earlier that the jummah hair style is sunnah for men, not for women. The purport of the above hadith is that the female hair should be longer than her shoulders, from which we can safely conclude that she may not shorten her hair.


3. Shariah has also prohibited Muslims from imitating the fashions and styles of non-Muslims. We cite a few examples from Quran and Hadith for this prohibition.
Almighty Allah states in Surah Hashr, verse 19: "And do not be like those who have forgotten Allah, and they are the transgressors." In Surah Jaathiya, verse 18: "Then We established you on a Shariah regarding matters (of Deen), so follow it, and do not follow the desires of those who have no knowledge." In Surah Hud, verse 113: "And do not incline towards those who have done injustice, lest the Hell-fire touches you...."
It comes in the hadith compilation of Imam Abu Dawood that The Messenger of Allah said: "He who imitates a nation is one of them"
He also said: "He is not among us who practices on the trends/styles/fashions of those foreign to Islam." Another hadith states: "Do not adopt the imitation of the Jews and the Christians." (Ahmed and Tirmizhi)
These citations are a few among many which conclusively prohibit Muslims from emulating the fashions and styles that are peculiar and specific to the West (Yahood and Nasaara). It is an established fact that the short hairstyle adopted by woman nowadays is a trend that was initiated and promoted by the Western kuffar. Muslim women of former times never knew what it was to trim and shorten the hair. This is a fitnah of modern eras.
It must be born in mind that we are are not speaking of mere trimming and cutting of the female hair; the matter is deeper than that. The idea of shortening female hair is actually a whole new and foreign concept espoused by the West and promoted by their agents, and it involves a great number of different styles and trends related to female hair. There is, therefore, no doubt that when a Muslim women cuts her hair, her motive is none other than imitating a particular hairstyle that was developed by non-believers. In the light of the aforementioned quotations, such an act is haraam.

It comes in the hadith that the angels make the following tasbeeh: "Glory be to That Being who has adorned men with beards and beautified women with locks of hair." One hadith states that the angels make istighfaar for women who have long, flowing locks. (Narrated by Haakim, from Ayesha (radhiyallahu anha)

Qasr and Two Homes

Q: Is qasr salaah wajib on a person who travels from one house to his another house which is 77 km away?

A: If the owner of the two houses lives in both houses with his wife/children, and spends more-or-less equal time in both places where the houses are situated then travelling to these homes will not render him a musaafir, so he will not make qasr salah. But if one is his permanent home and the other a holiday home which he visits occasionally then he has to make qasr when he travels to the holiday home if the distance between the two houses is 77.7 kms.

And Allah knows best

Barailvi Marrying Jamaatul Muslimeen

Q: Is it Ok for Barailvi girl to marry a Jamaat ul Muslmeen boy?

A: The nikah of a Bareilvy girl to a 'Jamatul Muslimeen' (no-Bareilvy) boy will be valid. However, experience has shown that a nikah wherein husband and wife are compatible lasts longer and has less problems.
It is clear that Bareilvys and non Bareilvys have a number of differences as regards beliefs and practices. These differences are bound to result in major disputes between the husband and wife. It is, therefore, better that a girl and boy of these backgrounds do not marry. As stated earlier, if they do get married, the nikah will be valid but parties involved should not only look at short term validity, rather long term compatibility and harmony should be the deciding factors.

And Allah knows Best

Solar Heated Water

Q: Can Muslims use solar heated water?

A: The solar heating system used nowadays to hear water is permissible. The famous hadith which prohibits the use of water heated by the sun is frstly not so strong that it can be used to establish a binding rule of Islam, and secondly, the Ulema mention that the prohibition is health-related and does not fall under Islamic injunction. Some scholars have attached conditions to such water being harmful, such as exposure to direct sunlight at the equator or countries close to it, etc. (Raddul-Muhtaar).

And Allah Knows Best.

Begging for Forgiveness in Sajdah

Q: If a person is in sujood can one beg Allah for forgiveness?

A: Yes, one may ask for maghfirat even in sujood. In fact, if it is a sujood outside salaah, one may make any dua. And if one is making the sajda of salaah then you may recite the duas of sajda mentioned in the hadith. There are several such duas, among them one is a dua for maghfirat, too. We have prepared a small leaflet on these duas which is available on request.

Interest Money for Staff Bonuses

Q: Is it permissible to use interest to pay staff bonuses? Bonuses have been made compulsory.

A: If in any profession or employment the payment of bonuses has become a set trend, or legislation provides for it then one cannot use interest to pay the bonus. The bonus has now become a legal payment recognized by Shariah, on the same level as the usual remuneration. In such a case if the employer pays his staffs’ bonuses from interest, it means that he has derived benefit in his business from interest, which is unlawful.

Shampoo or Perfume with Alcohol

Q: Can one use shampoo or perfume that contains alcohol?

A: External use of a substance that contains alcohol is permitted, as in the case of shampoo and perfume. It is preferable to ensure that at the time of salah the effect of the perfume has dissipated, although it remaining on the body will not affect the validity of salah

Using Nail Polish during Menstruation

Q: Can a woman use nail polish during haidh?

A: Woman should avoid using nail polish, be it during menstruation or after. Any adornment or beautification should remain within the ambit of Shariah. For instance, Shariah has permitted women to use Mehndi (henna) on the hands, so a female should confine herself to this. However, if polish has been used, then when she is paak (free from menstruation) she must ensure that at the time of making wudhu and ghusl, it is completely removed from the nails, otherwise her tahaarat or cleansing will not be complete.

Females Visiting Graveyard

Q: Is a female allowed to visit the grave?

A: Once Rasoolullah (sallallahu alayhi wasallam) saw women attending a funeral, upon which he commented: “These women will not be rewarded.” Likewise, another hadith states: “Allah has cursed women who visit graves.” From these statements we learn that it is not permissible for women to attend funerals or visit the graves. They should make dua for the dead from home.

Following Imam Abu Hanifah rahimahullah

Q: Some Salafis ask: ‘Did The Messenger of Allah sallallahu alaihi wa sallam say you must follow Abu Hanifah? So why do you Hanafis follow him?’ What answer do we give such people?

A: There are several responses to these childish and hollow claims.
1) Indeed the Prophet of Allah sallallahu alaihi wa sallam did not say "follow Abu Hanifa", but likewise he never said "follow Imam Bukhari, or Imam Muslim or Imam Abu Dawood or Imam Ibni Taymiyyah", etc. Yet the people who make these claims follow all these Imams and even more. In fact, we follow only one Imam, but they follow several. So it shows their claims are based on some personal, nafasani preference. If they say they don't follow these Imams, then we would like to know why they accept without proof the statements of these Imams regarding validity and authenticity of hadith. By way of example, when Imam Bukhari writes in his book that Rasoolullah (sallallahu alayhi wasallam) raised his hands in takbeer after ruku', they all accept it. That acceptance means they follow Imam Bukhari in establishing a sunnah. So if we follow Imam Abu Hanifa when he says that Rasoolullah (sallallahu alayhi wasallam) did not raise his hands in takbeer after ruku', what sin did we commit? If the Rasool sallallahu alaihi wa sallam never said: "Follow Abu Hanifa" then he also never said "Follow Bukhari". If you can follow Bukhari, why can't we follow Abu Hanifa or Shaafi'ee? If they argue that Abu Hanifa had no proof, we can provide them with proof that will leave them bewildered. They must approach the Hanafi Ulema if they need proof.
2) All the great Imams extracted the Sunnah from the Life of Rasool sallallahu alaihi wa sallam and his Sahaaba. They practiced that Sunnah and taught it to people. This was what the Sahaaba also did, as well as the Imams after them. Hence, if one follows the Imams, he or she is following the Sunnah which these Imams derived from Hadith. This has been happening for centuries and is one hundred percent correct.
3) How will we know the Sunnah? We never saw the Messenger of Allah (Sallallahu alayhi wasallam) do any of these sunnah practices? We are forced to rely on people who narrated and taught this Sunnah from one generation to another. Every man has an Ustaad whom he follows. He has to do this in order to learn his Deen. Otherwise, there is no way people can learn Deen if they don=t follow some Alim or Shaikh. The Quran says: "Follow the person who has turned unto Me." (Surah Luqman) "Ask the People of the Reminder if you don't know." (Surah Ambiyaa) "O Believers! Obey Allah, obey His Messenger, and obey those in charge of your affairs (The Ulema)." These verses prove that you are allowed, in fact commanded to follow an Imam, Alim, Shaikh, etc.
4) These people want to lay claim to following the Sunnah of Nabi-e-Kareem (Sallallahu alayhi wasallam), but when we say that Imam Abu Hanifa or Imam Shaafi'ee follows the Sunnah, they reject it! They want us to believe that they are the only ones following the Sunnah, but they reject the notion that Imam Abu Hanifa or Imam Malik etc. is also following the Sunnah. This is irrational and a sign of obstinacy. Are they the only people in the world that follow the true Sunnah of Our Beloved Nabi sallallahu alaihi wa sallam? They are no comparison to these great Imams, but they have the audacity to claim that their "Sunnah" is the only sunnah and that the great Imams do not follow the Sunnah! This smacks of pride and arrogance. Allah save us from such ignorance that borders on disbelief.

Mubaarak Baal

Q: What is "mubarak baal". Some say that Our Nabi (sallallahu alayhi wasallam)'s hair was distributed at the last haj to the sahaabah. Some people have functions to the honour this hair.

A: The word 'mubarak' means blessed, and "baal" is the Urdu word for hair. It is true that the mubarak hair of Rasoolullah (sallallahu alayhi wasallam) was distributed to the Sahaaba when he shaved during his Hajj, and that people today do possess strands of that hair in different parts of the world. However, at times we cannot say for sure that is the hair of Nabi-e-Kareem (sallallahu alayhi wasallam). Our approach should be that if anyone claims a strand of hair is that of Our Beloved Master (sallallahu alayhi wasallam), and we are not sure of its authenticity, then neither reject it nor accept it. For if it really is the Mubarak hair then by rejecting their claim we are committing a sin. If their claim is false then we have not accepted it at the very beginning.
In spite of this, even if the hair is authentic, there is no need to hold a function and to gather people to honour the hair. The sahaaba-e-kiraam (May Allah Ta'ala be Pleased with them all) possessed the hair, the perspire, and other personal effects and relics of Our Master, but they never resorted to such practices. Suich mubarak artifacts are a source of blessing for the one who possesses them and the one who sees them. Beyond this there is no further significance. When seeing such personal effects of Our Rasool (sallallahu alayhi wasallam) one should recite durood upon him. But that is all one needs to do. There is no ceremony to be held.

Difficulty with Tajweed

Q: About 2 weeks back I asked about reading with tajweed. It is not that I do not know how to read with tajweed, it is just that I have difficulty pronouncing the second haa in certain instances. If I am not able to pronounce it correctly will my salaah and Quraan recitation be invalid? Also is Aarif Soobrathie's recitations a good guide to follow for proper tajweed?

A: In the case you mentioned your salah will be valid. As long as you try your best, your recitation will be accepted by Allah. We have not heard Soobrathie’s recitation so we cannot comment. However, there are other Qaaris whom you could listen to in order to learn better tajweed, for example, Qaari Ziyaad Patel locally, and then the famous Arab Qaaris such as Shaikh Husri, Shaikh Abdul-Basit, the famous Imams Sudais and Shuraim, and Shaikh Abubakr Shaatri.

Difference Between Ahle Sunni and Ahle Sunnah wal Jama'ah

Q: Is there a differnce between AhleSunni and AhleSunnah wal Jama'ah. Please advise.

A: There is no real difference between the two words except in pronunciation, though "ahlesunni" is not commonly used nor is it the correct form. Ahlus-Sunnah or Ahlus-Sunnah wal Jamaat means those who follow the Messenger of Allah (sallallahu alayhi wasallam) and his Sahaaba.

Tying Long Hair for Masah

Q: If a woman has long hair, while making masah can
she leave her hair to hang below her shoulder or must
she tie it up?

A: In wudhu a woman just needs to make masah over the head, not on all her hair. Therefore, it is permissible for her to leave the hair hanging lose. There is no need to tie it up.

Women Wearing Top and Pants When Going Out

Q: What is the position in Sharaih of a woman wearing top and pants when going out?

A: For a woman to wear top and pants outside the home is not permissible. The reason for this is that The Hadith of our beloved Messenger (sallallahu alayhi wasallam) clearly states that a woman should not wear garments that reveal the contours and shape of any part of her body. Such dress is almost (though not exactly) as wearing nothing. Trousers with a top reveals the shape or a woman=s rear, as well as her thighs, depending upon how tight the trouser is. In fact, people in the fashion world today have written that one of the reasons why trousers have been designed for women is to display to men the posterior of the woman. Women who wear tight fitting trousers and jeans, etc, consciously wish to attract the stares of men, and feel proud in doing so. All this is totally against Islamic morals and human shame. A columnist of the West, Jess Cartner-Morley writes in The Guardian: Some women prefer not to reveal flesh. Skin-tight clothes are sexy in a slightly different way to skin itself. Tight jeans are as shape-revealing as clothes get - more so, indeed, than a miniskirt. But with the thick, work-wear fabric and stiff, riveted fastenings, you feel somehow protected. "I know men are still looking at my rear," says a friend of mine, "but I don't feel like it's my problem that they are. This proves the haraam motives in wearing such garments.
May Allah protect our sisters from following the fashions of the West.

Man Washing Body of his Dead Wife

Q: Is it permissible for a man to give ghusl to the body of his dead wife?

A: Yes, in the Shafi'ee math-hab this is allowed. The reverse is also permissible, i.e. the wife may give ghusl to the dead body of her husband. (Raudhatut-Taalibeen) However, it is preferable for males to give ghusl to males and females to females. (I'aanatut-Taalibeen)

Physically Looking after Parents

Q: Is it necessary for the son or daughter to physically look after his or her parents?

A: If a son or daughter can physically look after their aged parents then this is for more rewarding. If not, the alternative will be to employ a full time nurse whose salary will be shared by all the siblings. Is it not correct and unfair to impose this burden on only one or two children, unless some of them are in extreme financial straits.

Supporting Parents

Q: Whose duty is it to support parents? Kindly explain in detail.

A: A father or mother or both, who cannot support themselves, become the responsibility of their children. In this responsibility the sons and daughters are equal. The duty of caring and providing expenses for parents must be shared equally by all the children, males and females. However, if any child is in total poverty and has difficulty in supporting even himself/herself, then such a child is automatically relieved of the duty. The burden of support then falls onto the remaining children. Otherwise, all sons and daughters must jointly execute this task. If there is a very wide gap between the earnings and income of the children then those who are more affluent will have to provide a greater share of the expenses. In other words, the son or daughter whose income differs vastly to that of the other siblings must contribute a larger proportion towards their parent’s expense and maintenance. If the difference in the financial position of the siblings is not very substantial then all shall share expenses equally.

Intention for Qaza Fasts at Night

Q: I have heard that when making qaza fasts of Ramadaan, the niyyat should be made at night and not during the morning.

A: Quite correct, but it means before subuh saadiq.

Hijaab for Gardeners, etc

Q: A woman wears niqaab outside the home. When non-Muslim men (e.g. gardener, clients, etc.) visit her home, should she don her niqaab before appearing before them?

A: Yes, she should have her niqaab in this case.

Piercing Girls' Ears

Q: What is the ruling regarding having a girls ears pierced for inserting earrings? I have intended to have my daughters' ears pierced but I have some doubt in my mind. Could you enlighten me?

A: Piercing ears for girls is permissible since they are allowed to wear jewellery, and this is the purpose of ear-piercing. Since it is easier to do it when they are babies, it is better to do it now. However, once the ear is pierced, just place the minimum size earing into the hole, a very basic one.

Fitra for Past Ramadaans

Q: A person did not give fitrah for past Ramadaans. At that time the person was not staying with their parents. Should this person give it now and what amount?

A: It must be given now according to current rates.

Keeping Same Names in Paradise

Q: When we are in Jannat, will we keep the same names as we have here on earth?

A: I vaguely recall reading something about this but can't remember exactly. Apparently, we will still maintain our same names as in this world, unless a person had an un-Islamic name, which will then change as Allah decides. What I remember also is that besides our birth names, people will be given titles according to their good a'maal.
Also, some will be allowed to pick far more better and beautiful names for themselves. And Allah knows best.

Kissing Hajre Aswad outside Tawaaf

Q: Is it permissible to kiss the Hajre Aswad when not in Tawaaf?

A: Yes, one may make the istilaam of Hajar-e-Aswad even when not making tawaaf, like it is done after tawaaf and before making sa'ee.

Qasr Salaah and Two Homes

Q: Is qasr salaah wajib on a person who travels from one house of his to another house of his which is 77 kilometers away?

A: If the owner of the two houses lives in both houses with his wife/children, and spends more-or-less equal time in both places where the houses are situated then travelling to these homes will not render him a musaafir, so he will not make qasr salah. But if one is his permanent home and the other a holiday home which he visits occasionally then he has to make qasr when he travels to the holiday home if the distance between the two houses is 77.7 kms.