In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

What is the ruling of dying the beard black?

📝 The answer:

It is not permissible to colour with black, not the beard nor the head hair. And the evidence for this is the speech of the Prophet (ﷺ( as has come in Sahih Muslim on the authority of Jabir bin ‘Abdullah (رضي الله عنه) when he saw the father of Abu Bakr and his hair and beard was white like thaghamah (a tree which grows white flowers and crops) and so he said:
(يِّرُوا هَذَا بِشَيْءٍ، وَاجْتَنِبُوا السَّوَادَ)
“Change this with something, but avoid black.”

And in Sunan Abi Dawud on the authority of ibn ‘Abbaas (رضي الله عنهما) that the Prophet (ﷺ) said:
(يَكُونُ قَوْمٌ يَخْضِبُونَ فِي آخِرِ الزَّمَانِ بِالسَّوَادِ كَحَوَاصِلِ الْحَمَامِ، لَا يَرِيحُونَ رَائِحَةَ الْجَنَّةِ)
“At the end of time there will be people who will use this black dye like the crops of doves who will not experience the fragrance of Paradise.”

So it is not permissible to change it to black, rather one must change it to another colour other than black, such as henna or katam hair dye. And katam is a colour which is stronger than henna, it is close to blackness, and how many people take this affair lightly? They colour their hair with black, and the legislation has prohibited them from that, and they oppose.

And its shocking that you find people ascribed to knowledge, colouring their hair with black, this is not permissible! The evidences are clear cut in the prohibition of this, as well as there not being any established hadith which mentions the permissibility of such infront of the enemies. This view does not have any authentic evidence supporting it.

Original Fatwa:
https://t.me/ibnhezam/15134

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

Is it established that the Prophet (ﷺ) prayed with trousers under his lower garment, or a shirt?

📝 The answer:

It has not been conveyed in an explicit hadith from the Prophet (ﷺ) that he wore trousers, however it has come that he bought it. Ibn al-Qayyim (رحمه الله) said in Zaad al-Ma’ad:
"And he bought trousers, and that which is apparent is that he bought it in order to wear it".

And he conveyed (رحمه الله) that which is established from the Prophet (ﷺ) as has come in the hadith of Suwayd bin Qays that he (ﷺ) bought trousers, and he said to the one weighing:
(زِنْ وَأَرْجِحْ)
“weigh and add more”
Reported by Ahmad with an authentic chain of transmission.

As for that which is related to trousers, then it is from the good clothing if it is worn with a shirt or a lower garment. As it has been established in Sahih al-Bukhari on the authority of ‘Umar (رضي الله عنه) who said:
إذا وسع الله فأوسعوا جمع الرجل عليه ثيابه، يصلي الرجل في إزار ورداء، في إزار وقميص، في سراويل وقميص، في سراويل ورداء، في سراويل وقَبَاء
“When Allah makes you wealthier then you should clothe yourself properly during prayers. Otherwise one can pray with an Izar (lower garment) and a Rida' (a sheet covering the upper part of the body.) Izar and a shirt, Izar and a Qaba' (cape), trousers and a Rida, trousers and a shirt or trousers and a Qaba' ”.

And the trousers known in those times are not like the trousers of today (pants), rather their trousers were well known, baggy and loose, unlike the trousers worn by the enemies of Islam.

Original Fatwa:
https://t.me/ibnhezam/15128

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

A man wanted to build a house, and when he started to drill the foundations, he found four corpses whilst knowing that the graveyard is very close to his land, so what should he do?

📝 The answer:

If he is sure that the land is not a part of the graveyard, and that it is his property, and his fathers and grandfathers’ property, and that it is not an endowment or a part of the graveyard, then he should move the graves from his land and there is no problem in this for him.

As for if this land was an endowment, then it is not permissible for him to remove the graves, rather upon him is to remove himself from the land which is an endowment for the graveyard.

And all aid and assistance is sought from Allah alone.

Original Fatwa:
https://t.me/ibnhezam/15148

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question: Does everyone who aids the religion and the sunnah receive a share of the virtues of the Ansaar?

The questioner says:

📝 The answer:

He receives a portion of the virtue of helping the religion of Allah جل وعلا, there is no doubt that the one who aids the religion himself, or with his wealth, or with that which he is able to from beneficial knowledge and teaching it, or with religious sermons, then for all of this he will receive the virtue of helping Allahs religion.

The reward for this is great, and he attains that which has come in the speech of the Prophet (ﷺ):
(مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئً)
“He who called (people) to righteousness, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect.”

And he also has a share in the Speech of Allah the Most High:
{فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ}
“So those who believe in him (Muhammad صلى الله عليه وسلم), honour him, help him, and follow the light (the Qur’ân) which has been sent down with him, it is they who will be successful”

So he is from those who aided the Prophet (ﷺ) even if it be after his death by aiding the Sunnah.

Original Fatwa:
https://t.me/ibnhezam/15340

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

Is it permissible to describe an illness as being 'filthy'?

📝 The answer:

It is not allowed to curse illnesses as it has been established in Sahih Muslim on the authority of Jabir (رضي الله عنه) that the Prophet (ﷺ) heard Umm Saa’ib, and he said to her:
(مَالك تُزَفْزِفِينَ؟)
“What is the matter with you that you are trembling?”
So she replied:
الْحُمَّى لَا بَارَكَ اللَّهُ فِيهَا
“Fever; may Allah not bless it.”
So he said:
(لَا تَسُبِّي الْحُمَّى فَإِنَّهَا تُذْهِبُ خَطَايَا بَنِي آدَمَ كَمَا يُذْهِبُ الْكِيرُ خَبَثَ الْحَدِيدِ)
“Do not revile fever, for it removes the sins of the sons of Adam just as the bellows remove the dross of iron.”

So illnesses are not to be cursed and it is not to be said that they are 'filthy', however it can be said 'a dangerous illness', or 'a scary illness', or 'a staunch illness' and the likes of these descriptions that are ok to use as a description. As for 'filthy' and making Du’a against the illness, then this is disliked due to the aforementioned hadith.

Having said that, some people say 'filthy' and they intend 'staunch' or 'dangerous', so for him is what he intended, and upon him is to change the wording, and Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/15806

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📩 Question:

The questioner says: What is the ruling of a woman cutting her head hair, and is the ruling general for older women and younger women?

📝 The answer:

It is not permissible for a woman to imitate men, so it is not permissible for her to cut her hair to such an extent that it is imitating men. The Prophet (ﷺ) said:
(لَعَنَ اللَّهُ الْمُتَشَبِّهِينَ مِنَ الرِّجَالِ بِالنِّسَاءِ والمتشبِّهات من النِّسَاء بِالرِّجَال)ِ
“Allah has cursed men who imitate women and women who imitate men.”

So it is not permissible to do it if it reaches the level where it becomes imitating the men.

If the cutting is a little amount whereby she still has long hair, then there is no problem with that, as long as she is not imitating certain hairstyles of the disbelieving women. It has come in Sahih Muslim on the authority of ‘A’ishah (رضي الله عنها) that after the death of the Prophet (ﷺ) the mothers of the believers cut their hair until it reached their ears. i.e. near the ear lobes.

Some of the scholars mentioned: they wanted to leave off beautifying themselves after him (ﷺ).

So cutting a small amount is fine, and she should stay away from intending to imitate the disbelieving women, or to make it a particular style which the disbelieving women do, regardless if she is old or young.

As for shaving, then it has come in the Hadith of ibn ‘Abbaas in Abu Dawud:
(نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ تَحْلِقَ الْمَرْأَةُ رَأْسَهَا)
“The Messenger of Allah (ﷺ) prohibited women from shaving their heads”

And this is an imitation of men so it falls under the curse, so it is impermissible.

Original Fatwa:
https://t.me/ibnhezam/15904

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#Fatwas_on_fitrah_natural_disposition_clothing_beautification
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Either in the house of the bride and this is the best, or in the house of the makeup artist, however as for the salons outside, then they should be abandoned as there is great evil in them.

And the beautification should be done upon goodness and generosity, an appropriate amount of money should be given upon goodness, and there is nothing wrong with this. As for extremism, extravagance and wastefulness then no.

And there is nothing wrong with a woman doing her hair, and beautifying the bride is better than beautifying someone else other than her.

And when ‘A’isha (رضي الله عنها) married our Prophet (ﷺ) she said that her mother called her and then there were women who were preparing and beautifying her. And similarly when the Prophet (ﷺ) married Sayiyyah bint Huyay she said that Umm Sulaym prepared her from the night, she prepared her and beautified her.

So there is no problem if there is some time is spent on preparing her and beautifying her, as for a large amount of money being wasted, and competition and arguments talking place, then it is not allowed to waste money on such. And similarly wasting a large amount of time. And from the strange affairs is that some women remain from the morning until ‘Asr or Maghreb only to be doing her hair. And all aid and assistance is sought from Allah alone.

Original Fatwa:
https://t.me/ibnhezam/15896

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📩 Question:

A man says: His wife is fatigued from pregnancy, and her fatigue leads to extreme frailness in the bones which leads to lack of movement from her, is it permissible for her to use some methods of contraception?

📝 The answer:

If the fatigue that she goes through is excessive according to the intelligent proficient doctors, then there is no issue in preventing from the angle of removing the greater harm by taking the lesser of the two evils. It is permissible to remove the greater of the two evils, rather a person is commanded with this due to the speech of the Prophet (ﷺ):
(لاَ ضَرَرَ وَلاَ ضِرَارَ)
"There should neither be harming (of others without cause), nor reciprocating harm (between two parties)."

And before that the speech of Allah (سبحانه وتعالى):
﴿يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ﴾
“Allah intends for you ease, and He does not want to make things difficult for you.”

And the speech of Allah (تعالى):
﴿وَمَا جَعَلَ عَلَيْكُمْ فِى ٱلدِّينِ مِنْ حَرَجٍۢ ﴾
“And He has not laid upon you in religion any hardship”.

However, it is incumbent to investigate the speech of the doctors, and all aid and assistance is sought from Allah alone.

Likewise, one must take the type of contraception which has the least harm, so she must not go and take those methods of contraception which lead to a greater harm than she is already facing.

As for using contraception without a need then it is Haram if it causes harm to the woman, and disliked if it doesn’t cause her harm, because it leads to harming her and preventing offspring which the legislation has commanded with and encouraged.

Original Fatwa:
https://t.me/ibnhezam/16782

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