BRACELETS FOR MEN

BRACELETS FOR MEN

Shaykh Zakariya al-Ansaari said:

A man may wear a silver ring to follow example of the Prophet (blessings and peace of Allah be upon him) on the basis of scholarly consensus; in fact it is Sunnah to do so, as we have seen above. … But wearing bracelets and some other things such as bangles and necklaces is not permissible for him even if they are made of silver, because that is a kind of effeminacy that is not befitting for dignified men.

Asna’l-Mataalib, 1/379; see also al-Majmoo‘ by an-Nawawi, 4/444

Ibn Hajar al-Haytam said:

It is haraam to imitate them (i.e., women) by wearing fashions that are unique to them, such as wearing bracelets, anklets and the like, unlike wearing rings. al-Fataawa al-Kubra, 1/261

الشيخ زكريا الأنصاري رحمه الله :

" وَلِلرَّجُلِ لُبْسُ خَاتَمِ الْفِضَّةِ لِلْإِتْبَاعِ وَالْإِجْمَاعِ ، بَلْ يُسَنُّ له كما مَرَّ ... ، لَا لُبْسُ السِّوَارِ ، بِكَسْرِ السِّينِ وَضَمِّهَا ، وَنَحْوِهِ ، كَالدُّمْلُجِ وَالطَّوْقِ ؛ فَلَا يَحِلُّ له ، وَلَوْ من فِضَّةٍ ؛ لِأَنَّ فيه خُنُوثَةٌ لَا تَلِيقُ بِشَهَامَةِ الرِّجَالِ "     

"أسنى المطالب" (1/379) . وينظر : "المجموع" ، للنووي (4/444) .

وقال ابن حجر الهيتمي رحمه الله :

"  يَحْرُمُ التَّشَبُّهُ بِهِنَّ [ أي : بالنساء ] بِلُبْسِ زِيِّهِنَّ الْمُخْتَصِّ بِهِنَّ اللَّازِمِ في حَقِّهِنَّ كَلُبْسِ السِّوَارِ وَالْخَلْخَالِ وَنَحْوِهِمَا بِخِلَافِ لُبْسِ الْخَاتَمِ " . " الفتاوى الفقهية الكبرى" (1/261) .

Fulfill her sexual desires...

Fulfill her sexual desires... 

Ibn Qudaamah رحمه الله said:

“It is recommended for the man to caress and fondle his wife prior to intercourse in order to arouse her so that she would get as much pleasure from intercourse as he does… And if he climaxes before her, it would be disliked for him to pull out until she climaxes… because that would otherwise cause her harm and prevent her from fulfilling her desires.”

[Al-Mughni, 8/136]

قال ابن قدامة المقدسي – رحمه الله - :

ويستحب أن يلاعِب امرأته قبل الجماع ؛ لتنهض شهوتُها ، فتنال من لذة الجماع مثل ما ناله ، وقد روي عن عمر بن عبد العزيز عن النبي صلى الله عليه وسلم أنه قال

( لا تواقعها إلا وقد أتاها من الشهوة مثل ما أتاك لكيلا تسبقها بالفراغ ، قلت 

: وذلك إليَّ ؟ نعم إنك تقبِّلها ، وتغمزها ، وتلمزها ، فإذا رأيتَ أنه قد جاءها 

مثل ما جاءك : واقعتها ) .

فإن فرغ قبلَها : كُره له النزع حتى تفرغ ؛ لما روى أنس بن مالك قال : قال 


رسول الله صلى الله عليه و سلم :

( إذا جامع الرجل أهله فليصدقها ، ثم إذا قضى حاجته : فلا يَعجلها حتى 

تقضي حاجتها )

؛ ولأن في ذلك ضرراً عليها ؛ ومنعاً لها من قضاء شهوتها

" المُغني " ( 8 / 136 ) .

REGARDING THE HUSBAND AND WIFE HOLDING HANDS IN PUBLIC (ALSO THE HUSBAND PUTTING HIS HAND AROUND HIS WIFE AND KISSING)

Shaykh Muhammad bin Haadee reads the question:

Is it permissible for the husband to hold his wife’s hand or for her to grab his arm while walking in a public place?

Answer:

There is nothing wrong with this. This affair returns to the customs of the people, there is nothing wrong with this.

Audio

A questioner from Belgium asks:

Is it permissible for a man to hold his wife’s hand in the street in front of everyone?

Answer by Shaykh Zayd bin Muhammad al-Madkhalee:

If there is fear that a harm may happen to her…If a man fears for his wife whilst walking in the street and she is covered with the legislative clothing; he fears that a harm may occur to her, whether she might be hit by cars, or in a place where it is overcrowded. Then (if) he takes her hand, there is no blame, no shame, or sin upon him.

As for if it is done for play or desire, then it is not permissible for him to do it in front of the people. Na’am.

Audio

Putting Your Arm Around Your Wife or Holding Her Hand in Public

Shaykh Muhammad ibn Ibraaheem (may Allah have mercy on him) said in his Fataawa (10/277) that kissing one’s wife in front of people is not permissible. 

It Is Upon the Woman to Select a Righteous Husband

It Is Upon the Woman to Select a Righteous Husband

 

Umm Abdillah bint Sheikh Muqbil حفظه الله تعالى said:

 

“Concerning the woman, it is upon her to select a righteous husband. How many righteous women do not select a suitable righteous husband; so she marries a corrupt man and thus he puts her towards embracing whatever he is upon, and his ideas?

 

Perhaps it is the man who could become affected by the ideas of his wife, like what occurred to Imraan ibn Hataan, for surely he married his paternal cousin seeking to save her from the ideas of the Khawaarij but she was the one who pulled him towards her ideology.

 

So the woman is even more vulnerable, because most of the time she is the one who changes and is very quickly diverted towards another condition. Therefore, we ask Allah for steadfastness.

 

The spouse has an effect upon his companion. For this reason, one is encouraged to choose a righteous spouse.”

 

Naseehati Lin-Nisaa, pg. 295

Advice to the Male-Guardians of Women

 

Advice to the Male-Guardians of Women

Shaikh Saalih Al-Fawzaan حفظه الله تعالى  was asked: “What is your advice to the male guardians of certain women that are lax when it comes to the issue of the Hijaab and who are engrossed in exposing their alluring bodily features to male-strangers in the markets and other places? What is the role of a woman’s male guardian in safeguarding her Religion?”

So he replied: “Allaah says: ‘Men are the protectors and maintainers of women because Allaah has favored some of them (i.e. men) over others (women).’ [Surah An-Nisaa: 34]

Allaah has enabled and entrusted men to take care of and be responsible for women. And He commanded the women to obey Him and forbade them from disobeying Him. This includes the Hijaab.The Hijaab is one of Allaah’s commandments. So therefore it is an obligation on her male-guardian to require her to wear it, regardless is he is her direct male-guardian such as her father, son, brother or someone who has guardianship over her, or if he is the general guardian, such as the Muslim ruler who may mandate the Muslim women to wear the Hijaab.

So the Muslim ruler may oblige the women of his country to wear the Hijaab, in the general sense, while the male guardians in charge of households may oblige the women who live in their homes to wear the Hijaab (in the specific sense). They are responsible for these women. If the women knew that the general ruler in charge of her affairs as well as her specific male-guardian oblige her to obey Allaah and abandon disobeying Him, she would not put up any resistance in these matters. But when the male-guardians show laxity in these matters, the women become audacious. And there are callers to evil, lewdness, and hypocrisy behind them who encourage them to unveil and take off the Hijaab.

So the matter today is dangerous. It is incumbent upon a woman’s male guardians – both the general and the specific ones – to assist and aid one another in obliging the women to abide by the Hijaab. It is also an obligation upon the male guardians, may Allaah grant them correctness, to silence the tongues of those who invite to evil and corruption – those who call to unveiling and to the removal of the Hijaab. This is what Allaah has entrusted them with.”

[Ta’ammulaat fee Awaakhir Surat-il-Ahzaab: 47-48]

Whoever safeguards the prayer for forty days...

Whoever safeguards the prayer for forty days...

 

Shaykh Rabee bin Haadee Al-Madkhalee (May Allah preserve him) was asked regarding the following Hadeeth.

 

Q: The Prophet ( May the prayers and peace of Allah be upon him) said : Whoever safeguards the prayer for forty days, it is written for him Baraa’atan ( i.e he is declared free from two things); he’s declared free from the fire, and from hypocrisy, or as the Prophet (May the prayers and peace of Allah be upon him) said?

 

A: The hadeeth is on the authority of Anas bin Maalik, he said that the Prophet (May the prayers and peace of Allah be upon him) said: Whoever prays forty days in congregation, wherein he catches the first Takbeer, it is written for him Baraa’atan, (he is declared free from two things); he’s declared free from the fire, and from hypocrisy.(Collected by At-Tirmidhee and was graded authentic by Al-Albani by gathering all it’s chains). We ask Allah to allow all of us to achieve that.

 

 And this affair is something which is difficult, it requires fighting ones self, and serious diligence. This will not be easy for us except if we (leave) early for every prayer. The athan isn’t called except that a person is around the masjid or in it. (When that is done) then this will be easy for him Allah willing, therefore be diligent upon this good!

 

http://www.rabee.net/show_fatwa.aspx?id=205

Advice from Shaykh Uthaymeen to those Who Shave their Beards

Advice from Shaykh Uthaymeen to those Who Shave their Beards

Shaykh Muhammad ibn Saalih Al-‘Uthaymeen

Returning to the truth is a virtue. There is no doubt that if we were to give a person a choice between two paths; the path of the Majoos (fire worshippers) or the path of the Prophets, which would he choose? Every believer would choose the path of the Prophets. The Prophets-at the head of them is the seal of them, Muhammad ﷺ-would all let their beards grow, while the Majoos would shave the beard; so choose whichever of the two paths you wish.

Due to this, we do not see that anyone has an excuse, after the truth has been clarified to him, to abandon the truth. The Prophet ﷺ said:

“Be different from the Majoos; be different from the polytheists. Let the beards grow fully and trim the mustaches.”

This was the way of the people from aforetime. We did not used to know of anyone who shaved their beards. Rather, it has been said that some of the oppressive rulers would punish an individual by shaving his beard. He would make it to be a punishment! The scholars, may Allaah have mercy upon them, textualized within the books of At-Ta’zeer (punishments) that it is not permissible to punish by shaving the beard. (This is) from that which indicates that some of the oppressive rulers deemed it to be permissible. So how about now? A person blows his wealth on shaving it. He loses out on the most important thing; he loses out on following the Messenger ﷺ and compliance with his command.

We hope for this brother of ours, whom you all respect; we ask Allaah to bless him with guidance, and that he grows his beard in compliance with the command of the Prophet ﷺ and in keeping with his Sunnah.

Translated by: Raha ibn Donald Battshttp://mtws.posterous.com/advice-from-shaykh-uthaymeen-to-those-who-sha

Shaykh Saalih Aal Ash-Shaykh (حفظه الله) regarding trimming the beard

The following is a Translation of an answer by Shaykh Saalih Aal Ash-Shaykh (حفظه الله) regarding trimming the beard
Q) It has been noticed lately on some practicing youth the matter of grabbing from the beard in order to lighten it, so what is the ruling of this action and what are the limits of the beard?

As for the ruling of grabbing from the beard, then shaving the beard is prohibited by consensus. Ibn Hazm has textually showed the prohibition of shaving the beard by consensus, likewise other than him. The scholars of the four madhaahib differ in this issue in terms of shaving the beard primarily. What has been proven in the Sunnah by clear evidences and with various terms is that leaving the beard has been ordered. The Prophet (صلى الله عليه وسلم) said: oppose the Majoos (Fire-Worshippers), (hence) leave the beards and trim the moustaches. In another narration he said: elongate the beard. In a third narration he said: increase the beard and he said: honour the beard. This shows that these matters have been ordered with and that shaving the beard is prohibited. Ibn Sa’d has also narrated that a man from the Majoos came to the Prophet (صلى الله عليه وسلم), and he was one whose beard was shaven and his moustache was very abundant. So the Prophet (صلى الله عليه وسلم) turned away from him, then when he approached him, he said: Who commanded you to do this?! So the man answered him. The Prophet (صلى الله عليه وسلم) then said: But Allah has surely ordered me to grab from this-meaning his moustache-and leave this-meaning his beard.

If this has been resolved, then what is the definition of Al-I’faa (leaving off) linguistically and legislatively that accordingly Al-I’faa will occur? Is the meaning of Al-I’faa that it isn’t permissible to grab a thing from the beard? The scholars have statements in that regard:

Imam Ahmed and his companions went towards the opinion that growing the beard by leaving it upon its condition is Sunnah, and that grabbing from it is disliked if it isn’t to the extent of shaving. This is what has been published in their Madhabs and Imam Ahmed would grab from his beard as Ishaaq Ibn Haani mentioned in his Masaail.
The second opinion which is what our scholars make judgment with and that is due to the apparentness of the evidences, is that the meaning of Al-I’faa is that nothing is taken from it primarily due to his saying: Prolong-ate the beard, Honor the beard, thicken the beard. All these have been commanded with.

However what is the limit of letting free (the beard):
Those that said that grabbing from the beard doesn’t contradict letting the beard go, have said that this order: Prolongate, Leave; the companions have opposed it by taking what has exceeded a grab. So this has proven that the limit to letting free (one’s beard) isn’t absolute, meaning the one who takes from it has surely opposed the order to let it free. For this reason groups from the scholars - among them are the Hanfiyyah and Shaykh Nasirudeen Al-Albaany has supported them with exceeding support (in regards to this issue) in this time, that the limit for the beard is a fistful and whatsoever exceeds that then it isn’t legislated. This opinion has an apparent weakness, because from the companions is he who’s beard was very thick and bulky and his beard would reach his chest as has been mentioned in regards to ‘Ali (رضي الله عنه), and the Prophet (صلى الله عليه وسلم) was (also) very thick bearded, and like that which proves that (the opinion): the limit for letting free is a fistful and it isn’t allowed to let free any more than a fistful; is a statement that is in need of clear evidences in that regard.

If it was that exceeding over a fistful isn’t permissible as Shaykh Nasirudeen Al-Albaany (حفظه الله) went towards, the companions wouldn’t have restricted grabbing of the beard from what exceeds a fistful to the Nusuk. When Ibn ‘Umar (رضي الله عنه) would perform Hajj or ‘Umrah, he would grab from his beard, hence would take anything that exceeded a fistful. If it was absolutely that he wouldn’t let free what exceeded at fistful, then it’s meaning is that it shouldn’t be restricted to the Nusuk. This is beacause his restriction to the time of Nusuk shows a different meaning and that it isn’t unconditioned.

The purpose of this is that the scholars have opinions in regards to that:

The first opinion is what I have mentioned to you from that which is ruled with by our scholars which is that letting free (the beard) is leaving it upon its condition. Obviously, except in situations of ugliness which are rare situations.

The second opinion is that shaving is prohibited however leaving it upon its condition is liked and that taking from it is disliked - meaning he has left in that regards the better (alternative).

The third opinion is that exceeding over a handful isn’t permissible, rather an innovation, and this is the opinion of Shaykh Nasirudeen Al-Albany. It is an opinion that has no share from the evidence.


Taken from Shaykh Saalih's Explanation of 'Aqeedah Adh-Dhahaawiyyah Tape No.28, Minute: 51 onwards

The stance of the scholars in regards to the action of ibn umar radiallahu anhu due to him being a narrator in the hadeeth of leaving the beard.

Translated from Shaykh Hassan Ibn Qasim Ar Raymee book 

The stance of the scholars in regards to the action of ibn umar radiallahu anhu due to him being a narrator in the hadeeth of leaving the beard

Al kurmaani (may allah have mercy upon him) : said as ibn hajr (may allah have mercy upon him) conveyed from him in fathul bari (10/350) perhaps ibn umar radiallahu anhu intended to combine between shaving and shortening during the pilgrimage so he shaved all of his head and shortened from his beard, so that he enters in to the generality of the statement of Allah:

مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ
“Having your heads shaved, and (some) having your head hair cut short “ [ Surah Al Fath 27]

And that is specified from the generality of his statement (leave the beards) so it is carried upon the situation other then the pilgrimage.

Ibn muflih May allah have mercy upon him said in al furu'a (1/13): "but he -meaning ibn umar- only did it if he performed hajj or umrah"

I say (shaykh Hassan may allah preserve him): so it is clarified from that, that the action of ibn umar is specific to hajj and umrah only and is not unrestricted; we will mention by the will of allah in the second section from this chapter the support for that with an usuul matter "carrying the unrestricted upon the restricted"

Ash shawkani may allah have mercy upon him said in nayl (1/138) his statement "so he cut off what exceeded” then some of the people of knowledge used that as evidence and the narrations on the prophet reject it”

I say: it has already preceded us the statement of the companion of tuhfatul ahwazi )sharh of sunan at tirmithi written by Imam Muhammad ibn Abdurrahman al mubaarakalfuri) regarding the narration of ibn umar until he said "and as for the statement of who says "That if it increases upon the grip then the increase should be taken, using as evidence the narrations of ibn umar and abu huraira, then it is weak, because the narrations of leaving the beard which are raised (to the prophet sallallahu alaihi wassallam) and authentic, reject these narrations.

And the shaykh ibn baz may allah have mercy upon him in his commentary upon the book “the obligation of leaving the beard” of kandahlawi (21) he said "and what is correct, the obligation of leaving the beard and the prohibition of taking anything from it even if it increases upon the grip whether that is in hajj or umrah, or other than it because the authentic narrations from prophet sallallahu alaihi wassallam are proof upon that, and there is no evidence in what has been narrated from umar and his son and abu huraira radiallahu anhum, because the sunnah is put before everything and not a statement of anyone which is in opposition to the sunnah.

I say (shaykh Hassan) and this is what shaykh muqbil is upon and other then him from the callers of the dawah of salafiyyah.....Page 133-134

Imam Muqbil mentioned: “the permissibility is by the book and the sunnah or the original permissibility and the sunnah has indicated the obligation of leaving the beard by statement and action, and the actions of people are not a proof.” Page 109 from shaykh hassans book

Ash Shaykh Muhammad Ibn Ibraheem ali shaykh rahimullah said as found in his Majmoo:

And the action of ibn umar that if he performed hajj or umrah he would grip his beard and what exceeded he would take it, then it is not to be debated with it, because he narrated the prohibition of shortening and if the opinion of the companion and his narration contradict, then that which he narrated is put before his opinion and this is the correct stance from the two opinions of the scholars in regards to the opinion of the companion and his narration contradicting.

 (حكم التقصير من اللحية
( الجزء رقم : 62، الصفحة رقم: 53)

Ash-Shaykh Muqbil about the action of Ibn Umar

Ash-Shaykh Muqbil, may Allah have mercy upon him, said:

"The action of Ibn 'Umar regarding taking from that which exceeds the hand-fist of the beard is not to be taken (as an opinion)"

And he also said:

" Whosoever takes from his beard (even) the size of a finger is a sinner however his sin is less than he who cuts it entirety".

Reference:'Fawaa'id from the Duroos of Ash-Shaykh Muqbil' page 64,print: Daarul Imaam Maalik.

The Ruling of cutting the portion of the hair which exceeds the grip

of the hand of the beard (the trimming of the beard more than ones hand fist):

Ash-Shaykh Bin Baaz, may Allaah have mercy upon him, said:

"...Some of them (of the people) hold on to what was narrated from IbnUmar, may Allaah be pleased with him, during Hajj and Umrah that he use to trim his beard,from what he understood from the statement of
Allaah:

(...ثُمَّ لْيَقْضُوا تَفَثَهُمْ)

'Then let them complete the rites prescribed for them...'

He use to see Qadaa at-tafath (completing the rites) was trimming the beard,this (understanding) is also incorrect because it is not permissible for a Muslim if he comes to know of a Sunnah of the Prophet, alaihi as-salaatu was salaam and that which he, alaihi as-salaatu was salaam was upon to oppose it for anyone else opinion. So Ibn Umar, may Allaah be pleased with him, was mistaken in this (action), he does not have with him a proof from the Sunnah indicating (the permissibility) of that. So it is not permissible to follow him while being in opposition to the Sunnah, but at the same time Ibn Umar, may Allaah be pleased with him, use to trim his beard in Hajj and Umrah only. As for them (those claiming to follow Ibn Umar) they shave it or trim it wherever and whenever not only in Hajj and Umrah, so they are in opposition to the Hadeeth( that which is indicating that the beard should be left) and also they are in opposition to Ibn Umar.

Reference: The Tape: “The Affect of Taqwaa on the life of The Muslim”, Side B.

Has this act been authenticated from another than Ibn Umar, may Allaah be pleased with him?

A: It has been narrated from Ibn Abbaas, may Allaah be pleased with him, that he use to see that it is okay to trim the beard, as been reported by Ibn Jareer in his Tafseer (17/526) and also Ibn Abee Shaybah in his Musanaf (85/4). But however it is considered to be weak due to the narrator on Ibn Abbaas has never heard from him.

Also it has been narrated on Abee Hurairah as it has been reported by Ibn Sa'ad in his at-Tabaqaat (56/3) with a weak chain due to the narrator Abu Hilaal ar-Raasibee , he has been declared to be da'eef .Also it has been reported by al-Imaam al-Kalaal in his book at-Tarajul , page(115) with a weak chain due to one of narrators are unknown to the scholars of Hadeeth.

Also it has been narrated on A'lee bin Taalib as been reported by Ibn Abee Shaybah in his Musanaf (372/8) with a weak chain due to it containing of an unknown narrator and a weak narrator.

Also it has been narrated on Jaabir as been reported by Ibn Abee Shaybah in his Musanaf (375/8) and Ibn Sa'ad in his at-Tabaqaat with a weak chain due to it containing the narrator Abu Hilaal ar-Raasibee who has been declared to be da'eef and also the narrator narrating on Jaabir has never heard from Jaabir. This narration has another chain reported by Abu Daawud (4201) also it is weak due to the narrator narrating on Jaabir is from the narrators whose narrations are not accepted except if they say "I heard from him" due to them being known to drop narrators between them and those they are misleading that they heard from.

As for what has been said that this act has been performed by Umar bin al-khattaab then this incorrect because some of the Scholars have mentioned there is no saheeh chain or weak chain to Umar bin al-khattaab with such an narration.

The Conclusion of this research is that it is not appropriate for a Muslim to leave the proofs and evidences that indicate that the beard should be left (neither cutting it totality off nor trimming it) for the Ijtihaad (own judgement) of one the Sahaabas, may Allaah be pleased with them.

Is it permissible for a man to trim, cut, or line his beard from the top or bottom, for any specific reason?

Is it permissible for a man to trim, cut, or line his beard from the top or bottom, for any specific reason?

Is it permissible for a man to trim, cut, or line his beard from the top or bottom, for any specific reason?

Answer: It is not permissible. The Prophet (sallallaahu alayhi wa sallam) said, “Grow the beards and trim the moustaches.” The Prophet (sallallaahu alayhi wa sallam) left his beard, and he did not take anything from it, from any direction. It is befitting that an individual follow the guidance of the Prophet (sallallahu alayhi wa sallam), rather it is compulsory. As Allah says in the Qur’aan, “Say: If you love Allah, then follow me. Allah will love you and forgive you of your sins.” Therefore, we understand that the guidance of the Prophet(sallallaahu alayhi wa sallam) and following it, is the path which leads to the pleasure of Allah. Thus, it is not permissible to take from the beard.

Questions and Answers with Shaykh Abdullaah bin Abdul Rahman Al-Ghudayaan

Presented and Translated by Mustafa George DeBerry

January 10, 2010

What is your advice for the individual who says “I live far from the Masjid, and therefore it isn’t obligatory upon me to attend the congregation…

What is your advice for the individual who says “I live far from the Masjid, and therefore it isn’t obligatory upon me to attend the congregation…

What is your advice for the individual who says “I live far from the Masjid, and therefore it isn’t obligatory upon me to attend the congregation. Rather, I will pray in my home.”

Answer: Prayer in congregation is obligatory. And prayer in congregation has 27 more merits than the prayer alone. Therefore, it is incumbent upon an individual to be diligent in going to the Masjid. And he should pray with the congregation of Muslims. An individual can do so by walking, or by way of car in order to save time. However, an individual should not pray in his home.

Q&A with Shaykh Abdullaah bin Abdul Rahman Al-Ghudayaan (rahimaauAllah)

Presented and Translated by Mustafa George DeBerry

January 10, 2010

The Ruling on Wearing Trousers

The Ruling on Wearing Trousers

It was asked to the Noble Shaykh, Allaamah Rabee ibn Haadee Al-Madkhalee, may Allah preserve him:

"You have warned, may Allah preserve you, against imitating the disbelievers and mentioned wearing trousers. Because of this, a lot of brothers have asked, is it Haraam?

He answered:

"Yes, the trousers which resemble the trousers of the disbelievers is Haraam ((Whoever imitates a people he is from them))[1] I have seen in some of the Arab countries that you see a woman which cannot be differentiated Christian from Muslim in the shamelessness of her dress code. And you see a Muslim, a Christian, a Jew and a Communist. You see one of them clean shaven his beard, head uncovered, wears a neck tie and he says to you 'I am a Muslim'!

And the woman dresses shamelessly possibly more than the Jews or Christians and you cannot recognize her (as a Muslimah) until it is said to you "this is a Muslim" and "this is a Muslimah"!

But as for her appearance and her dress it is not possible for you to recognize her (as a Muslimah), what do you say about this, Haraam or Halaal?

"Fataawa Fadheelatu Ash-Shaykh Rabee Al-Madkhalee, Vol.2, Page. 455"

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Shaykh Saalih al-Fawzaan,may Allaah preserve him, said:

It is not permissible to wear tight clothes which show the limbs and the shape of a woman’s body. Tight clothes are not permissible for men or women, but it is especially forbidden for women, because the fitnah in their case is greater.

Al-Muntaqa min Fataawa al-Shaykh Saalih al-Fawzaan, 3/454

as Shaykh Albaani, may Allaah have mercy upon him, said:

(As) for Wearing pantaloon ( tight trousers) then we have spoken about it numerously, it is a foreign type of clothing. It is not permissible for a Muslim to wear it … ( rather ) wearing it in the prayer is more deserving to be rebuked due it showing the shape of the major a'wrah and the minor a'wrah, it shows the shape of the private parts and it shows the shape of the thighs. In reality those who are afflicted with the clothing pantaloon should bring to attention to themselves that is appropriate they be like the women , (by praying in the back

of the congregation prayer) The best of the rows of the Women is last of it.

The Reference: al Haawee min Fatawaa As Shaykh Albaani , page:335, print:

Mussasah sumaa.

IS SHAVING ONES HEAD A SIGN OF BEING FROM THE KHAWARIJJ? | SHAIKH ‘ABDUL-MUHSIN AL-’ABBAD

Question

It is reported from the characteristics of the Khawaarij that they shave their heads, is that authentic? And what does it mean?

Answer:

The characteristic of the Khawaarij is that they shave their heads, and this is a characteristic and a sign of theirs; but it is reported in the Sunnah what proves that the shaving (the head) during other than the Hajj and the Umrah (period) is permissible, and that there is no harm in it. But the prohibition is that one takes the Khawaarij as an example and imitates them.

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[source in Arabic]

Translated by Abu Zainab (Muhammad Al-Hindee)