Women using makeup

Q: “Is it allowed for a woman to put on makeup if she leaves her house wearing hijaab?”

Shaikh al-Albaani:

“It is not permissible for a woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the makeup of the faasiq (someone who disobeys Allaah by committing major sins). When did you come to know of a certain women’s adornment called a name for which Allaah has not sent down any authority: ‘makeup’? This is a word that neither we nor your forefathers know. Rather, it is a foreign expression for a particular adornment of the faasiq women of Europe; and our women – except those whom Allaah protects – unfortunately imitate them by decorating themselves with this adornment i.e. makeup which has affected the Islamic community. So it is not permissible for a woman.

This reality is a strange paradox: we see a woman on the road wearing an acceptable hijaab – I don’t say the legislated hijaab – who ties what they call an ishaarb, or khimaar which is the Arabic word, and covers her hair, neck, etc., but she has face powder and lipstick on. These are two contradictory matters that conflict and do not go together. What is the reason behind this? It is one of two things: either ignorance and heedlessness of the legislated ruling or following the evil insinuations of shaytaan.

Therefore, we firstly remind the women who are tried with this make-up. Then secondly, we remind the women’s guardians such as a father or husband or brother, as the Prophet ﷺ said: ‘Every one of you is a caretaker and every one of you is responsible for what is under his/her care. A man is a caretaker responsible for those under his care…’[1] etc. This is why the Arabic or common proverb states: ‘The horse is part of the horseman.’ So you are the woman’s husband; it is not permissible for you to allow her to go out in this manner which tempts middle-aged men, let alone young men! You, O man, O father, O brother, are supposed have protective jealousy. Why? Because the Prophet ﷺ used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not have protective jealousy for his womenfolk.”

I will conclude this talk, through which I hope Allaah عز وجل benefits the listeners, with the following narration from the Prophet ﷺ about women of the end of time. He ﷺ said: ‘There are two types of people I haven’t seen yet: men holding whips like the tails of cows who beat people with them, and women who are clothed yet naked, deviants themselves and deviating others, with heads like the humps of Bactrian camels. Curse them for they are cursed. They will not enter Paradise nor smell its fragrance though its fragrance can indeed be smelt from such-and-such distance.’[3] This is how the narration goes. In another narration, he ﷺ said: ‘Whoever kills a mu`aahad (a non-Muslim with whom Muslims have a peace treaty) unlawfully will not smell the fragrance of Paradise though its fragrance can indeed be smelt from a hundred years away.’[4] So the Messenger ﷺ said about these clothed yet naked women who impermissibly display their beauty/adornment: ‘Curse them for they are cursed. They will not enter Paradise nor smell its fragrance, though its fragrance can indeed be smelt from a hundred years away’ as in the second narration.”

[1] Saheeh al-Bukhaari 893
[2] Saheeh at-Targheeb 2071
[3] Saheeh al-Jaami` 3799, As-Silsilah As-Saheehah 2683
[4] As-Silsilah As-Saheehah 2356

[silsilatul-hudaa wan-noor 697 / alalbaany.com]

Women using makeup

Shaking hands when meeting & parting

Abu Hurairah said that: “When the Prophet ﷺ used to see someone off, he would say:

أَسْتَوْدِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ
(I leave your religion, your trusts, and the last of your deeds in Allaah’s protection).”

Shaikh al-Albaani:

“A number of benefits can be derived from this authentic narration. First: the lawfulness of seeing someone off with its statement:

أَسْتَوْدِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ

The traveler then responds to him by saying:

أَسْتَوْدِعُكُمُ اللهَ الَّذِي لا تَضِيعُ وَدَائِعُهُ
(I entrust you to Allaah whose trusts are never lost).[1]

Second: taking hold of one hand when shaking hands (al-musaafahah), which has been mentioned in many narrations. This is what its linguistic derivation indicates, as Lisaan al-`Arab states that: ‘Al-musaafahah is taking hold of the hand, the same as at-tasaafuh. A man shakes hands with another man if he places the safh of his hand in the safh of the other’s hand, safh meaning the front (palm). An example of this is the narration about al-musaafahah upon meeting, which is an interaction of joining one palm to another and turning face-to-face.’ I say: some of the afore-mentioned narrations report this meaning as well, like the marfoo` narration of Hudhaifah: ‘Indeed, if a believer meets another believer then greets him with the salaam and takes hold of his hand and shakes hands with him, their sins fall off as leaves of trees do.’[2] Al-Mundhiri (3/270) said: ‘At-Tabaraani reported it in al-Awsat, and I don’t know of anyone who was refuted among its narrators.’ I say: it has supporting narrations that raise it to the level of saheeh, such as the narration of Anas mentioned by ad-Dhiyaa al-Maqdisi in al-Mukhtaarah (240/2-1) which al-Mundhiri attributed to Ahmad and others. All these narrations show that the way of the Prophet in shaking hands is to take hold of one hand; hence handshaking with both hands which some of the shaikhs do is against the Sunnah, so let this be known.

Third: shaking hands is legislated at the time of parting as well, which is supported by the general meaning of his ﷺ statement: ‘Shaking hands is part of perfecting the greeting of salaam.’ This is a jayyid narration considering its chains of narration, and perhaps we will dedicate a special chapter to it if Allaah تعالى wills. Then I traced these chains of narration and it became clear to me that they are extremely weak, which cannot be used as supporting evidence to strengthen the narration. Hence, I reported it in as-Silsilah adh-Dha`eefah 1288. The basis for using it as evidence, rather supporting evidence, only becomes clear if one remembers the lawfulness of giving the salaam when parting as well due to his ﷺ statement: ‘If one of you enters a gathering then let him give the salaam, and if he goes to leave then let him give the salaam, as the former is not more deserving than the latter.’[3] Abu Daawood, at-Tirmidhi and others reported it with a hasan chain of narration. So what some people say –that shaking hands at the time of parting is an innovation– is baseless. Yes, whoever looks at the narrations about shaking hands upon meeting will find them to be more numerous and stronger than those about shaking hands when parting. A naturally intelligent person will conclude that the lawfulness of the second handshaking is not like the first one in rank. The first one is sunnah and the second one is mustahabb. As for the second one being an innovation, then no, due to the evidence that we mentioned. On the other hand, shaking hands immediately after the prayers is an innovation no doubt, unless it is between two people who had not met before that, in which case it would be sunnah as you learned.”

[1] Saheeh al-Kalim at-Tayyib 168
[2] As-Silsilah as-Saheehah 526
[3] Saheeh Abu Daawood 5208, Saheeh at-Tirmidhi 2706

[as-sisilah as-saheehah 16 / alalbaany.com]

Shaking hands when meeting & parting

Exaltations/supplications of the morning and evening

Q: “When is the time for making the morning and evening adhkaar (exaltations/ supplications)?”

Shaikh al-Albaani: “The morning adhkaar are said after Fajr and the evening adhkaar are said after `Asr.”

Q: “Okay, what is the proof for this O Shaikh? We heard in Afghanistan that you said the evening adhkaar are said after Maghrib?”

Shaikh: “No, it’s after `Asr.”

Q: “Okay, what is the proof for this?”

Shaikh: “Because evening linguistically starts after `Asr.”

[silsilat ul-hudaa wa nnoor 192/6 / alalbaany.com]

Exaltations/supplications of the morning and evening

Entering Paradise “for” your deeds

The Prophet ﷺ said: “‘None of you will enter Paradise for his deeds.’ They asked: ‘Not even you O Allaah’s Messenger ﷺ?’ He replied: ‘Not even me, unless Allaah covers me with His Favor and Mercy.’[1]

Shaikh al-Albaani:

“Know that this narration may be problematic to some people and they may presume that it contradicts Allaah’s تعالى statement: {This is the Paradise which you have been made to inherit for what you used to do}[2] and similar verses and narrations which point out that entering Paradise happens for one’s deeds. This has been addressed in several ways, the most correct answer being that: the preposition “for” in the narration means “for the price of,” and the “for” in the verse means “because of.” In other words, righteous deeds are a necessary means to entering Paradise, however they don’t amount to the price for entering Paradise and its everlasting bliss and ranks.”

[1] Saheeh Muslim 2816
[2] Surah Az-Zukhruf 43:72

[as-sisilah as-saheehah 2602 / alalbaany.com]

Entering Paradise “for” your deeds

The Kursi is Allaah’s Footstool

Imaam at-Tahaawiyy said:

The `Arsh (Throne) and the Kursi (Footstool) are real.”

Shaikh al-Albaani:

“Allaah تعالى said about the Kursi: {His Kursi extends over the heavens and the earth}.[1] The Kursi is that which is in front of the `Arsh; and it has been authentically reported that Ibn `Abbaas said: ‘The Kursi is the place for the two Feet, and no one can tell how vast the `Arsh is except Allaah تعالى,’ as narrated in my book Mukhtasar Al-`Uluw lith-Thahabi no. 36.[2]

There isn’t any authentic report ascribable to the Prophet ﷺ regarding the Kursi besides his ﷺ statement: ‘The seven heavens in comparison to the Kursi are just like a ring thrown in a desert, and the greatness of the `Arsh over the Kursi is like the greatness of that desert over that ring.’ This is something which also invalidates interpreting the Kursi as ‘knowledge,’ and this interpretation is not an authentic report from Ibn `Abbaas as I clarified in As-Saheehah no. 109.”

[1] Surah Al-Baqarah 2:255
[2] Abu Musa al-Ash`ari also said: “The Kursi is the place for the two Feet, and it creaks like a camel saddle does under heavy load” –Mukhtasar Al-`Uluw lith-Thahabi no. 85

[al-`aqeedah at-tahaawiyyah sharh wa ta`leeq 49 / alalbaany.com]

The Kursi is Allaah’s Footstool

It is not allowed to fast the Day of ‘Arafah coinciding with Friday if one has already missed fasting on Thursday – Shaikh al-Albaani

Questioner: “If the Day of ‘Arafah coincides with Friday, and if a woman becomes pure from menstruation on Thursday or a traveler returns home on Thursday, is it allowed for such a person to fast on Friday alone for the Day of ‘Arafah?”

Shaikh al-Albaani: “No. Is it obligatory to fast on the Day of ‘Arafah?”

Questioner: “No.”

Shaikh al-Albaani: “And is it allowed to fast on Friday alone?”

Questioner: “No.”

Shaikh al-Albaani: “So then, if the prohibition conflicts with the allowance, then the prohibition is given precedence over the allowance. So the answer (to your question) is that it is not allowed.”

[silsilatul-hudaa wa-nnoor 484/5 / asaheeha translations]

It is not allowed to fast the Day of ‘Arafah coinciding with Friday if one has already missed fasting on Thursday – Shaikh al-Albaani

Only fast Friday if combined with Thursday, but he who unknowingly fasts on Friday alone is then obliged to fast on Saturday – Shaikh al-Albaani

~Reconciling between the two hadeeths:
‘Don’t fast on Saturday unless it is obligated upon you, and even if you don’t find anything but a bark of a tree, chew on it’[1]
‘Don’t fast on Friday except by also fasting a day before it or a day after it’[2]~

Shaikh al-Albaani:

“The one who has in his mind this general prohibition of all fasts that fall on Saturdays except those that are obligatory which must be done, we say to him: don’t fast on Friday to thereafter fast on Saturday. As for the one who fasts on Friday (alone) because he doesn’t have knowledge of this prohibition, then we say to him: fast Saturday along with Friday.

There is still the generality of the hadeeth: ‘Don’t fast on Saturday unless it is obligated upon on.’ It does not contradict with the command to fast on Saturday with Friday for the one who has already fasted on FridayIn such a case, his fasting on Friday singly is prohibited, so to be free from falling into this prohibition, he is obligated to fast on Saturday.

Whoever fasts on Friday not knowing that it is forbidden to fast on it alone, then he (also) fasts on Saturday, because he is obliged to fast in this situation. But the one who knows, then he is not allowed to fast on Friday except if he had already fasted on the Thursday before it.”

[1] Saheeh at-Tirmidhee 744, Saheeh Ibn Maajah 1413
[2] Saheeh al-Bukhaari 1985

[silsilatul-hudaa wa-nnoor 495/4 & 669/24 / asaheeha translations]

Only fast Friday if combined with Thursday, but he who unknowingly fasts on Friday alone is then obliged to fast on Saturday – Shaikh al-Albaani