All praise is to Allah, we seek His help and
His forgiveness. We seek refuge with Him from the evil of our own souls and
from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever
Allah leaves astray, no one can guide. I bear witness that there is no god but
Allah alone, with no partner or associate, and I bear witness that Muhammad is
His slave and Messenger.
Firstly:
A good attitude is the
characteristic of the best of the Messengers and is the best action of the
righteous. It is – no doubt – half of religion, the fruit of the efforts
of the pious and the practice of the devoted worshipper. Bad characteristics
are lethal poison and lead to shameful consequences.
Are we ready to change
our character from bad to good inshaAllah
The Prophet (peace and
blessings of Allaah be upon him) said: “I
have only been sent to perfect good characteristics"
.”
Narrated by al-Bukhaari in al-Adab al-Mufrad
It was narrated that Abu
Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) was asked about that which will admit most
people to Paradise.
He said: “Fear of Allaah and a good attitude.”*
Narrated by al-Tirmidhi
Hence Islam paid a great
deal of attention to laying down guidelines for treating diseases of the heart
(i.e., spiritual diseases) and ways of acquiring good characteristics, which is
regarded as one of the most important duties, because no heart will be free of
sicknesses. If the heart is neglected, sicknesses will accumulate. No soul is
free of inclinatons which, if they are given free rein, will lead it to doom in
this world and in the Hereafter._
_This kind of medicine
requires profound knowledge of reasons and causes, then it needs hard work to
remedy it and set things straight, in order to reach a successful outcome._
Allaah says
(interpretation of the meaning):
*“Indeed
he succeeds who purifies his ownself”
[al-Shams 91:9]
The Prophet (peace and
blessings of Allaah be upon him) used to pray for a good attitude, saying,
*“O
Allaah, You have made my outward form beautiful so make my attitude good too.”*
Narrated by IbnHibbaan and classed as saheeh
by al-Albaani
Secondly:
If a person knows what
his shortcomings are he can do something to remedy them, but many people are
unaware of their faults and shortcomings.
A person may see the
speck in his brother’s eye and not see the log in
his own. The person who wants to know what his own faults are may do four
things:🏽_
1. He may sit before a
Shaykh who has insight into people’s
faults and knowledge of the subtlety of some problems and learn from him
knowledge, good attitudes and manners.
2. He may ask a sincere
friend who has insight and is religiously committed to keep watch over him and
take note of his actions, so that he can draw attention to whatever he dislikes
of his attitude, actions, and inward and outward faults.
This is what the best
and greatest imams of Islam used to do. ‘Umar
(may Allaah be pleased with him) used to say: “May
Allaah have mercy on a man who shows me my shortcomings.”
4. He can mix with
people. Everything that he sees as blameworthy among people, he should guard
against in his own self, because the believer is the mirror of his fellow
believer, and in the faults of others he can see his own faults.
It was said to ‘Eesa (peace be upon him): “Who taught you?”
He said: “No one taught me; I saw the
ignorance of the ignorant as something bad and I avoided it.”
Thirdly:
Attitude reflects how a
person thinks and the way he is inside. Just as, in general, a person’s outward form cannot be beautiful if only
the eyes are beautiful and not the nose, mouth and cheek, and everything must
be beautiful in order for the entire outward form to be beautiful, so too there
are four requirements of inward beauty which must all be met in order for one’s attitude to be good or beautiful.
If all four requirements
are met and balanced then a good attitude is acquired, the characteristics of
which are:_
*1.strong knowledge,
2.control of anger, 3.control of desire, and 4.a proper balance between these
three aspects.*
With regard to strong
knowledge, good and sound knowledge means understanding in such a way that one
can see the difference between telling the truth and telling lies in speech,
between truth and falsehood in beliefs, between beauty and ugliness in actions.
If this strength becomes
sound, there will result from it wisdom, and wisdom is the head of a good
attitude. With regard to strength of anger, its beauty is that it is used in
accordance with what is dictated by wisdom. The same applies to desire; its
beauty and strength should be controlled by wisdom, meaning under the control
of reason and sharee’ah. With regard to balance,
it means proper control of desires and anger, under the control of wisdom and
sharee’ah. Reason is like a sincere
adviser. Justice and balance is power, and it is like one who does what is
dictated by reason. Anger is to be subjected to control. No one achieved
perfect balance of these four characteristics except the Messenger of Allaah
(peace and blessings of Allaah be upon him); people after him vary in how close
or distant they are to him in character.
Everyone who is close to
him in these characteristics is close to Allaah, to the extent that he is close
to the Messenger of Allaah.
We are now moving to the
fourth aspect.
Fourthly:
This balance may be
achieved in two ways:
1 – By the blessing of Allaah, as part of one's
inherent nature.
2 – By acquiring these characteristics through
effort and training, i.e., pushing oneself to do the actions dictated by the
desired characteristic.* The Messenger of Allaah (peace and blessings of Allaah
be upon him) said:
“Knowledge
is acquired by seeking it, and patience is acquiring by striving to be patient.
The one who strives to attain good will be given it, and the one who strives to
protect himself from evil will be protected.
Narrated by al-Khateeb and others from the
hadeeth of Abu’l-Darda’; classed as hasan by al-Albaani. If a person
wants to attain the characteristic of generosity, the way to attain that is by
pushing himself to do the actions of one who is generous, which is giving away
wealth. So he keeps pushing himself and persisting in that, striving against
his own inclinations, until that becomes second nature and it becomes easy for
him, thus he becomes generous. Similarly, if a person wants to attain the
characteristic of humility, when he is inclined to be arrogant, the way he does
it is by persisting in doing the actions of the humble for a long time,
striving and pushing himself until that becomes one of his characteristics, and
it becomes second nature to him and easy for him.
All praiseworthy
characteristics that are prescribed in Islam may be acquired in this way.
The one who wants to
become proficient in writing, so that this becomes one of his characteristics
and writing beautifully becomes second nature to him, has no other way but to
hold in his hand that which the proficient writer holds, and persist for a long
time, trying to imitate beautiful hand writing, and keep on doing so until it
becomes well established in him, then finally beautiful writing will become
second nature to him. Similarly, if a person wants to become a faqeeh, he has
no choice but to do what the fuqaha’
do, which is to keep studying issues of fiqh until his heart develops a love of
the subject. And if a person wants to become generous and refrain from asking
people, and become patient and humble, he has to keep on doing the actions of
those people until they become second nature to him. He should not despair of
attaining those characteristics if he fails to study for one night, for he will
not be able to attain it with one night’s
study. Perfecting the soul and adorning it with good deeds will not be attained
by worshipping for one day, and he will not be deprived of it if he sins for
one day. But slacking off for one day may lead to another day, then slowly one
becomes accustomed to laziness. Fifthly:
_The likeness of the soul
and the way to treat it to rid it of bad characteristics and make it attain
good characteristics is that of the body, when treating it to rid it of disease
and bring it good health._ Although the humours are usually in balance, the stomach
may become sick due to food, drink or circumstances. Similarly, everyone is
born with a balanced nature, but his parents make him a Jew, Christian or
Magian, i.e., by training and teaching one acquires bad characteristics.
I
S IT ALLOWED FOR A
MUSLIMA TOPIC BE A HAIRDRESSER OR SELL COSMETICS*
Hairdressing in principle
is permissible as long has it doesn’t
involve something that is haram.
The problem with
hairdressing in the west is that all of the customers are not wearing the Hijab
and men would look at them. It is not allowed for us to help them in this.
Here are some fatwa
In most cases women’s beauty salons are notcfree of things that
are contrary to sharee’ah.
If they are free of these things then it is permissible to own them, and it is
permissible to work in them. These things that are contrary to sharee’ah include:
👉Plucking the
eyebrows, tattooing the skin and adding hair extensions or wigs
👉Using cosmetics
that contain chemicals that are harmful to the body
👉 Beautifying
women who make a wanton display of themselves (tabarruj) or women who wear
hijab but leave their faces uncovered. That is helping them in their sin of
tabarruj, and causing haraam adornment to appear on them before non-mahrams
👉 Looking at 'awrahs
when removing hair from the ‘awrah
or when dressing the bride in clothes that are usually revealing
👉 Cutting or
dyeing the hair in ways that resemble kaafir or immoral women
👉 Using false
nails or false eyelashes
👉 Putting perfume
with enticing fragrances on adorned women
👉 Men putting
makeup on women! Which is an abhorrent evil
There follow some fatwas
of the Standing Committee that have to do with the things mentioned above and
warning against them:
👉The scholars of
the Standing Committee were asked
Some women go to women’s salons where there is a woman’s hairdresser, and this hairdresser shaves
the unwanted hair of other women, even the hair of the most private ‘awrah, especially before her wedding night.
The hairdresser also plucks the facial hair, and adds hair extensions for those
who want that. What is the ruling on this work?
Please advise us and
explain the ruling to us, may Allah reward you.
They replied
Plucking means removing
the hair of the eyebrows.Hair extensions means adding hair to the hair on the
head. Both of them are major sins; the Prophet (pbuh) cursed the one who does
them or who does one of them. It is not permissible to uncover the ‘awrah before anyone except the husband. Allah
says (interpretation of the meaning): “And
those who guard their chastity (i.e. private parts, from illegal sexual acts)” [al-Mu’minoon
23:5].
Part of guarding one’s chastity is the obligation to cover the ‘awrah and the prohibition on looking at it,
except for the one to whom Allaah has permitted that, or in cases of necessity
such as medical treatment which cannot be administered except by uncovering it
for that purpose.
Shaykh‘Abd al 'AzeezibnBaaz, Shaykh‘Abd al-‘AzeezAal
al-Shaykh, Shaykh 'Abd-AllaahibnGhadyaan, ShaykhSaalih al-Fawzaan, ShaykhBakr
Abu Zaid. Fataawa al-Lajnah al-Daa’imah
(17/131, 132)
The scholars of the Standing Committee said:
It is not permissible to use artificial nails, false eyelashes and coloured
contact lenses, because it is harmful to the part of the body where they are
used and because it also involves deceit and trickery, and is changing the
creation of Allah.
Shaykh‘Abd al-‘AzeezAal
al-Shaykh, Shaykh‘Abd-Allah ibnGhadyaan,
ShaykhSaalih al-Fawzaan, ShaykhBakr Abu Zaid. Fataawa al-Lajnah al-Daa’imah (17/133)
👉They also said:
There is no reason why a woman should not adorn herself by putting makeup on
her face and kohl, and fixing her hair, in ways that do not resemble kaafir
women. It is also stipulated that she should cover her face before men who are
not her mahrams.
Shaykh‘Abd al AzeezibnBaaz, Shaykh‘Abd al-‘AzeezAal
al-Shaykh, Shaykh‘Abd-AllaahibnGhadyaan,
ShaykhSaalih al-Fawzaan, ShaykhBakr Abu Zaid.
Fataawa al-Lajnah al-Daa’imah (17/129)
👉They also said:
The basic principle is that it is not permissible for a woman to wear perfume
thatchas a fragrant smell if she wants to go out of her house, whether she is
going out to the mosque, or elsewhere, because of the general meaning of the
words of the Prophet (pbuh): “Any
woman who puts on perfume and goes out and passes by people so that they can
smell her fragrance is a zaaniyah (adulteress) and every eye is zaaniyah
(because it looks at haraam things).”
Narrated by Ahmad,
al-Nasaa’i and al Haakim from the
hadith of Abu Moosa (may Allah be pleased with him).
If the beauty salons are
free of these things that are contrary to sharee’ah,
then it is permissible to own them, or work in them. Otherwise it is haraam to
own them or rent them or rent them out, and it is haraam to work in them.
May Allah grant us
understanding and forgive our dear sisters and brothers.
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