Part of الاختيارات الفقهية
· Lesson 4 of 8
الاختيارات الفقهية لابن باز رحمه الله | الحلقة (4) | باب سنن الفطرة
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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The Senior Scholars Project in Kuwait is pleased,
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in cooperation with the Sheikh Abdul-Aziz ibn Baz Foundation,
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—may Allah have mercy upon him—
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to present to you:
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The Juristic Choices
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in Matters of Worship and Transactions,
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from the Fatwas of His Eminence, the Eminent Scholar and Imam,
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Abdul-Aziz ibn Abdullah ibn Baz,
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—may Allah have mercy upon him—
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compiled and arranged by Sheikh
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Khalid ibn Saud ibn Amir al-Ajmi.
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The Book of Purification:
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Chapter on the Sunnahs of Natural Disposition (Fitrah).
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The Eminent Imam Ibn Baz, may Allah have mercy upon him, said:
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The use of scented products known as cologne,
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which contain alcohol,
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is impermissible.
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This is because it has been established for us by expert medical authorities
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that it is an intoxicant,
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owing to its content of the known substance spirit (ethanol).
1:13
Therefore, its use is prohibited for both men and women.
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As for ablution (wudu), it is not invalidated by it.
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As for prayer, the validity of praying with it on is questionable.
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Whoever prays while it is on their clothes or body out of forgetfulness, ignorance of the ruling,
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or believing it to be pure,
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their prayer is valid.
1:35
However, to be on the safe side, one should wash whatever part of the body or clothing it has touched.
1:39
It is permissible for a woman to use perfume
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if she is going out to a gathering of women
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and does not pass by men on the way.
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The default principle regarding perfumes and scents used among people is permissibility,
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except for that which is known to contain a substance prohibiting its use,
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such as being an intoxicant or intoxicating in large amounts,
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or containing impurity (najasah) and the like.
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Tattoos on the body are impermissible,
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as it is authentically established from the Prophet, peace and blessings of Allah be upon him,
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that he cursed the woman who joins hair extensions and the one who requests them,
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and the woman who tattoos and the one who gets tattooed.
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If a Muslim did it while ignorant of the prohibition,
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or if a tattoo was done on them during childhood,
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they are required to remove it upon learning of the prohibition.
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However, if its removal involves hardship or harm,
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it suffices them to repent and seek forgiveness,
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and its remaining on their body will not harm them.
2:40
Men and women gathering on a designated day
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to attend a circumcision and standing the boy uncovered before them:
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this is prohibited.
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Female circumcision is a Sunnah,
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like the circumcision of boys,
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provided there are skilled male or female doctors to perform it.
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The Sunnah is to shave the head of the newborn male
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when naming him on the seventh day only.
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As for the female,
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her head is not to be shaved,
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due to the saying of the Prophet, peace and blessings of Allah be upon him:
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"Every boy is pledged to his aqeeqah,
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which is slaughtered on his seventh day,
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and he is shaved and named."
3:21
Reported by Imam Ahmad
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and the authors of the four Sunan with a good (hasan) chain of transmission.
3:26
Nail polish:
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leaving it off is preferred,
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and its removal is mandatory when performing wudu
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because it prevents water from reaching the nail.
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If the coating applied to the nails has no physical body,
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like henna which leaves no physical barrier,
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or similar oils and creams that leave no layer,
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then it causes no harm
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if one performs wudu while it is applied.
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Lipsticks, kohl substitutes like deyram, and similar cosmetics do not block water.
3:57
Kohl is of two types:
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if it has a substance that blocks water,
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it must be removed at the time of wudu;
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but if it has no physical layer,
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then it does not prevent the validity of wudu.
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There is no basis for applying nail polish for the duration of five prayers
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and then wiping over it,
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and it is not analogous to wiping over leather socks (khuffayn)
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to be applied for five prayer times.
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It is obligatory upon both women and men
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to pay attention to this matter:
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so that neither fingernails, mustaches, pubic hair—
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meaning the private hair—
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nor armpit hair are left
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for more than forty nights.
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It is impermissible to pluck the eyebrows
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or to thin them,
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because it is authentically established from the Prophet, peace and blessings of Allah be upon him,
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that he cursed the woman who plucks eyebrows and the woman who requests it.
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Regarding hair that grows on a woman's face:
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if it is normal hair,
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it is not permissible to remove it;
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but if it is an abnormal growth
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that is considered a disfigurement to her appearance,
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such as a mustache or beard,
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there is no harm in removing it,
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and it does not fall under the forbidden plucking (namas).
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Hair extensions are impermissible,
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and there is no difference between human hair
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and other materials used to extend hair.
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It is not permissible for a woman or anyone else
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to alter gray hair with black dye.
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As for altering it with a color other than black,
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there is no harm in it.
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It is not permissible for women to cut their hair,
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because hair is a beauty for them,
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and cutting it resembles disfigurement,
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while cutting part of it is considered qaza' (uneven shaving).
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However, if it grows very long
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and they trim its ends,
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there is no harm in that.
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I know of no prohibition against using
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eggs, milk, honey,
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or other items for the hair,
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if there is a benefit in doing so.
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If it is washed off in the bathroom,
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there is no harm,
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because it is no longer usable as food at that point.
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If it is washed off in a clean place
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as a matter of precaution,
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that is good;
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however, as appears to us,
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washing it in the bathroom
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or in washing sinks is fine,
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because under these circumstances,
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it no longer retains its status as usable food blessing.
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A believer must not imitate women,
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neither in using henna
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by applying it to his hands and feet,
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nor in anything else.
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Even if it were a local custom,
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he is not permitted to do what involves
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imitating women.
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Adopting
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artificial hair wigs is prohibited
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for four reasons:
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First,
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it is among the matters
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forbidden by the Prophet,
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peace and blessings of Allah be upon him,
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and the default principle of a prohibition is strict illegality.
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Second,
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it constitutes falsehood and deception.
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Third,
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it involves imitating the Jews,
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and the Prophet,
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peace be upon him, said:
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"Whoever imitates a people
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is one of them."
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Fourth,
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it is a cause for punishment
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and ruin,
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due to his saying, peace be upon him:
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"The Children of Israel were ruined
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only when their women adopted
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such things."
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What supports what we have mentioned
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regarding the prohibition of adopting this wig
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is that it is even worse in deceit,
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falsehood, and trickery
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than joining hair with hair.
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And it has been authentically reported from the Messenger of Allah,
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peace and blessings of Allah be upon him,
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in the two Sahihs and elsewhere,
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that he cursed the woman who joins hair extensions
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and the woman who requests them.
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A woman is permitted to beautify herself
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by applying kohl to her eyes among women,
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in front of her husband, and before her mahrams.
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The hadith narrated by
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al-Tirmidhi from Abu Hurairah,
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may Allah be pleased with him,
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that the Prophet, peace and blessings of Allah be upon him,
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used to trim his beard
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along its length and breadth,
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is a false hadith according to scholars,
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because its chain of transmission includes
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Umar ibn Harun al-Balkhi,
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who is accused
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of lying according to most imams
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of hadith and critics.
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The beard is what grows upon
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the cheeks and the chin;
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this is the correct definition.
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It is not permissible for a Muslim
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to shave or trim the hair on the cheeks.
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The hadith: "Whoever does not trim
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his mustache is not of us,"
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was recorded by al-Nasa'i
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in his Sunan with an authentic chain of transmission.
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Growing the beard,
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letting it flourish, and letting it hang full
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is an obligation that is impermissible to neglect,
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because the Messenger,
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peace and blessings of Allah be upon him,
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commanded it,
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and his command denotes obligation.
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Growing big moustaches
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is a sin among sins,
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and an act of disobedience.
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Shaving the beard and trimming it
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are among the collection of sins and acts of disobedience
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that diminish faith
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and weaken it,
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and it is feared that they may bring about Allah's wrath
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and His retribution.
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It is permissible for the ruler
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to punish whoever violates commands
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and prohibitions with whatever he deems appropriate
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of deterrent punishments,
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in matters short of prescribed legal penalties (hudud),
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as a deterrent to the people
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against committing the sacred prohibitions of Allah
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and transgressing His bounds.
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I advise you to leave the aforementioned college
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and move to another
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if you are forced to shave your beard,
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and Allah will surely grant
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you relief and a way out.
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The statement of some preachers
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that he who shaves his beard
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is an effeminate man (mukhannath)—
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this is a statement made by
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some of the early scholars,
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and its meaning is "one who imitates women,"
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because effeminacy (takhannuth)
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is the imitation of women;
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it does not mean that he is
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a sodomite,
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as some of the common people think today.
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What is proper
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for the preacher and others
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is to avoid this expression,
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because it is misleading.
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Smoking tobacco is among the forbidden matters
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because it is among the harmful and vile things (khaba'ith)
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that Allah has prohibited,
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and because it contains
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many harms.
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The evidence for its prohibition is
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the saying of the Almighty,
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“They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.” (5:4)
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“They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.” (5:4)
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and the saying of the Almighty
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in describing His Prophet Muhammad,
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peace and blessings of Allah be upon him,
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"And He makes lawful for them
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the good things and prohibits for them
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the harmful and vile things."
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The scholars have interpreted the "good things"
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as wholesome, beneficial foods and drinks
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that contain no harm;
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and it is well known that tobacco
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does not fit this description,
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but rather it is among the forbidden,
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noxious matters.
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[Fragment]
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There is no evidence
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permitting the clipping of the beard
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or its trimming,
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nor for not letting it grow long.
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Ibn 'Umar, may Allah be pleased with them both, taking from
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his beard during the Hajj
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whatever exceeded a fistful—
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this contains no proof,
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because it was an act of personal reasoning (ijtihad) on his part,
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and proof lies in what he reported,
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not in his personal reasoning.
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There is no doubt that shaving is more severe
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in sin than clipping and thinning it;
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thus, there is no doubt that doing so is an objectionable act (munkar)
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and contrary to authentic hadiths,
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but it is lesser in degree than shaving.
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A point of benefit:
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Guidance, safety, and success
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lie in following him,
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peace and blessings of Allah be upon him,
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obeying his commands,
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and abandoning his prohibitions.
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The Almighty says,
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He says,
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He says,
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He says,
11:36
He says,
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The Almighty says,
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“Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.” (3:31)
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"Allah, then follow me,
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Allah will love you
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and forgive you your sins."
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So whoever loves Allah
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and loves His Messenger, peace and blessings of Allah be upon him,
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must
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follow this noble
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Messenger; for following him
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and adhering to what he brought
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is the sole path
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to gaining the love of Allah, the Mighty and Sublime,
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just as it is the path
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to forgiveness, entering Paradise,
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and salvation from the Fire.
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Taking payment for shaving
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beards is forbidden and illicit gain (suht),
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and whoever has done so must
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repent to Allah from it,
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refrain from returning to it,
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and give away in charity whatever earnings he acquired
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from that, if he
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knew the ruling of Allah, the Exalted,
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regarding the prohibition of shaving beards.
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But if he was ignorant,
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there is no blame on him for what
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has passed, and he must abstain
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from doing so in the future,
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due to the saying of the Almighty regarding the consumers of
12:39
usury:
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"So whoever receives an admonition
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from his Lord and desists,
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“Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.” (2:275)
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unto Allah...
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“Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.” (2:275)
12:51
the Fire, wherein they will abide eternally."
12:53
The hadith: "There will be
12:55
at the end of time a people
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who dye their hair black like the crops
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of pigeons; they shall not smell
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the fragrance of Paradise"—
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Abu Dawud and al-Nasa'i narrated it
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with an authentic chain of transmission.
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This is a severe warning
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that dictates that this act
13:11
is among the major sins.
13:14
It is not permissible for a Muslim to shave
13:16
his beard for political reasons
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or to enable himself to engage in dawah;
13:20
rather, his duty is
13:22
to leave it to grow fully and amply,
13:24
in compliance with the command of
13:26
the Messenger, peace and blessings of Allah be upon him.
13:28
It is not permissible for you to obey
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your father in shaving the beard.
13:32
Regarding facial powders, there is
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elaboration:
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If beauty is achieved through them
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and they do not harm the face
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or cause any defect in it,
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then there is no problem or harm in them.
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But if they cause
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anything in it, such as black
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spots, or produce
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other harms,
13:52
then they are prohibited due to
13:54
the harm. There is no objection
13:57
to using a depilatory product
13:59
for the pubic hair and armpits,
14:01
though shaving for the pubic hair and plucking for the armpits
14:03
is better if that is feasible.
14:05
The hair that
14:07
grows on the throat—
14:09
there is no harm in removing it.
14:11
The hadith: "The miswak is a means of purification for the mouth
14:13
and a cause of pleasure for the Lord"—
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al-Nasa'i reported it with an authentic
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chain of transmission from 'A'ishah, may Allah be pleased with her.
14:19
And this
14:21
applies generally to the fasting person and the non-fasting person alike,
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at the end of the day
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as well as at its beginning.
14:28
The hadith: "Were it not that I would overburden my Ummah..."
14:30
The hadith regarding the miswak:
14:32
"...with a miswak at every ablution"—
14:34
Imam al-Nasa'i reported it
14:36
with an authentic chain of transmission.
14:38
The Sunnah is to use the miswak
14:40
at the time of prayer before saying the takbir;
14:42
so when the imam says the takbir,
14:44
one hastens to say the takbir after him.
14:47
The hadith: "A prayer with a miswak
14:49
is better than seventy prayers
14:51
without a miswak"
14:53
is a weak (da'if) hadith.
14:55
On the day of Jum'ah, one does not use the miswak
14:57
during the sermon—
14:59
neither men nor women.
15:01
When a person clips his nails,
15:03
he may throw them away and there is no issue;
15:05
there is no need to bury them,
15:07
nor to recite the Qur'an over them.
15:09
All of this
15:11
is a superstition with no basis,
15:13
having no foundation.
15:15
Burying nails in the ground
15:18
and saying, "O soil,
15:20
bear witness on the Day of Reckoning"—
15:22
this has no basis;
15:24
rather, this is among the innovations
15:26
that have no basis.
15:28
Juristic selections (Fiqh choices).