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Having Many Children

- By Shaykh Muhammad Bin Saaleh Al-Uthaymeen

Having Many Children


By Shaykh Muhammad Bin Saaleh Al-Uthaymeen
Taken from At-Taleeq Alaa Saheeh Muslim (Vol.1, Pp 483-489) of Sheikh Muhammad Bin Saaleh Al-Uthaymeen (may Allah have mercy on him).

Translated by Abu Yusuf, Sagheer Ibn Abdir-Rasheed Al-Kashmeeree

In the Name of Allaah, The Most Merciful, The Bestower of Mercy Imaam Muslim Bin Hajjaj (rahimahullah) says in his book Saheeh Muslim: Qutaybah Bin Saeed narrated to us (that): Layth narrated to us from Sad Bin Abee Saeed from his father from Abu Hurairah that the Messenger of Allah (sallalahu alaihi wa sallam) said: There was not from amongst the Prophets a Prophet except that he was given from the signs by the likes of which the people believed in him. And indeed, that which I was but given is revelation which Allah revealed to me, so I hope that I will have the most followers from them (the Prophets) on the Day of Resurrection. Commenting on the last part of the hadeeth so I hope that I will have the most followers from them (the Prophets) on the Day of Resurrection. Sheikh AlUthaymeen (rahimahullah) says: And in this, there is an indication that our Prophet - may the peace and blessings of Allah be upon him and may Allah reward him from us with good - that he loved that we become many, and that we become the most numerous of the nations on the Day of Resurrection. And this is a confirmation of his saying: Marry the loving and the fertile, for indeed I will try to outnumber (the previous nations) through you on the Day of Resurrection. And in it (the hadeeth) also, is that it is imperative that we shout out with this hadeeth in the ears of those people who say: Limit the amount of children or plan the amount of children or that which resembles this, in that we say (to them): Increase the amount of children. This is what is correct. And (as for) the excuse that their upbringing is overburdened, (then) we say: Yes, their upbringing would be overburdened if Allah entrusted them to you and (if) you depended upon the perceptive matter . However, if you depended upon Allah and entrusted their affair to Allah, then Allah would suffice you with the provisions. And likewise is the one who says: The sustenance is restricted (through having many children). (This is) a word of pre-Islamic ignorance. In the pre-Islamic
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Having Many Children


- By Shaykh Muhammad Bin Saaleh Al-Uthaymeen

ignorance they used to kill their children out of fear of poverty, so whosoever says: The sustenance is restricted (through having many children), then it is said to him: How is the sustenance restricted and Allah, The Mighty and The Majestic says: And no living creature is there on the earth but its sustenance is due from Allah. And He knows its dwelling place and its deposit (Surah Hud:6) And a man who was poor informed me, (he was) from amongst those who take a cloth and a woollen cloak and roam through the market places (and) they (the people) forbid him from it, he said: Indeed, he got married and in the week of his marriage he said: A door of sustenance was opened for me which I could not even anticipate. Then his first child was born to him and he said: By Allah, from the time his mother gave birth to him, another door (of sustenance) was opened for me. Subhaanallah! And this, if a person believes in what Allah, The Mighty and The Majestic, has said, that which is intended will occur. However, our problem is that shaytaan whispers to us and we depend upon the apparent perceptive matters. Otherwise, if we depended upon the promise of Allah, The Mighty and The Majestic, it would be sufficient and that which was intended would occur. If we were to assume that there are harms out there for the mother, whereby she does not give birth except by way of an operation and it (the operation) occurs frequently and perhaps some day it (the stomach) will explode, or if she was ill and cannot endure (the pregnancy), then this is something else. And for every situation there is a saying and she (the woman and her situation) is looked at. As for when the matters are natural, then it is obligatory upon us to prevent the women from using the pills which prevent pregnancy and that we say: Let every woman from amongst you seek the assistance of Allah, The Mighty and The Majestic. Some of the women say: When pregnancy occurs, tiredness afflicts me and I start to always love the pillow, and I do not have an appetite for food, and craving comes along and she begins to enumerate and enumerate (other things). So, we say: Your mother who gave birth to you, did not they (these things) afflict her? And Allah The Most High says in the Quran: his mother carried him with hardship and she gave birth to him with hardship (Surah Al-Ahqaaf:15)

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Having Many Children


- By Shaykh Muhammad Bin Saaleh Al-Uthaymeen

And He says in another verse: his mother carried him with weakness upon weakness (Surah Luqmaan:14) It is inevitable that there is weakness and it is inevitable that there is a dislike of this weakness and this harm. However, the woman has patience and she anticipates the reward (from Allah). As for with respect to Al-Azl (withdrawing the penis before ejaculating), then it is authentic that it is permissible and it is not forbidden. However, it is in opposition to that which is better, for the Prophet (sallalahu alaihi wa sallam) was asked about Al-Azl and he said: It is the hidden infanticide, and he did not prohibit it. However, the nearest (to the truth) of what is said, is that it is closer to being disliked. However, it is forbidden with respect to (practising it with) the wife except with her permission, for this is the right of the person. So, if the husband wanted to practice Al-Azl so that the woman stays in her youth as is claimed and she wants children, then indeed it is forbidden for him to practice Al-Azl. And if he practiced Al-Azl and she requested him not to practice Al-Azl, it is obligatory upon him not to practice Al-Azl. And if he practiced Al-Azl (again), then she can get an annulment (of the marriage).

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Guidelines On Childrens Clothes With Pictures And On Dolls


- Shaykh Muhammad Naasir-ud-Deen Al-Albaanee

Guidelines On Childrens Clothes With Pictures And On Dolls


Taken from the cassette entitled: Tawjeehaat Lil-Maratil-Muslimah (Guidelines for the Muslim woman) of Shaykh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

By Shaykh Muhammad Naasir-ud-Deen Al-Albaanee


Translated by Abu Yusuf, Sagheer Ibn Abdir-Rasheed Al-Kashmeeree

Shaykh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him) was asked the following question: Question: - Here, one of the sisters asks: What is the ruling on clothing children with clothes, which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled? So, the Shaykh replied: Answer: - Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forgetand he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it isthe changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about. So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up. So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the
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Guidelines On Childrens Clothes With Pictures And On Dolls


- Shaykh Muhammad Naasir-ud-Deen Al-Albaanee

disbelievers, those who are invading them in the midst of their own house with diverse ways and that which is from them (these ways) are these clothes which are illustrated with pictures. And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and childrens toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls. So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of Aaishah (radiallahu anhaa) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls toys and the Messenger (Sallallaahu alaihi wa ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her. Rather, indeed he (Sallallaahu alaihi wa ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (alaihi salaam) said to Aaishah, playing about with her: A horse which has two wings?! She said: O Messenger of Allah, have you not heard or has it not reached you that the horse of Sulaymaan (alaihi salaam) had wings? and he (alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girls toys (i.e. dolls) with images and sculptured forms. However, there is a principle of Fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle. If this meaning is clear to all, inshaaAllah, then at this time we say: The toys which Sayyidah Aaishah (radiallahu anhaa) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not
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Guidelines On Childrens Clothes With Pictures And On Dolls


- Shaykh Muhammad Naasir-ud-Deen Al-Albaanee

imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their Shareeah. And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These sculptured forms contain the customs of those disbelievers and their habits and their mannerisms. So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)firstly, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children. So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere - according to our claim - to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Jumah prayer, there comes to the Jumah prayer, as you know, the one who does not pray except on the day of Jumah, and most of his life he spends in play and amusement and despite that he (stills) attends the Jumah prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture. These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three-dimensional images which have a shadow. As for that which is not three-dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.

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Guidelines On Childrens Clothes With Pictures And On Dolls


- Shaykh Muhammad Naasir-ud-Deen Al-Albaanee

So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier. And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomingsI say if., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (alaihi as salaam) said: Indeed, the picture is but the head. So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaaAllah.

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Plucking, Trimming and Shaping the Eyebrows: What the Scholars say - Various Scholars

Plucking, Trimming and Shaping the Eyebrows: What the Scholars say
Various Scholars
Translated and complied by: Abu Yusuf, Sagheer Ibn Abdir-Rasheed Al-Kashmeeree

1. Sheikh Muhammad Naasir-ud-deen Al-Albaanee In his book Adaab-uz-Zifaaf Fee Sunnatil-Mutaharah (The Etiquettes of the Wedding in the Pure Sunnah)1, Sheikh Al-Albaanee says: 38 Refraining from opposing the (Islamic) legislation. And it is obligatory upon him (the one getting married) that he refrains from all that which has in it an opposition to the (Islamic) legislation, and in particular, that which the people have become accustomed to during the likes of this occasion, until many from amongst them think because of the silence of the scholars 2 that there is no problem with them (these issues). And here, I will point out the important issues from them (page 184) After mentioning: 1) The hanging of pictures and 2) The covering of the walls with rugs/carpets, the Sheikh then says: 3. Plucking out the eyebrows and other than them. The Third (opposition to the Islamic legislation) is what some of the women do by way of plucking their eyebrows until they become (the shape of a) bow or a crescent. They do that to make themselves beautiful, as they claim! And this is from that which the Messenger of Allah (sallalahu alaihi wa sallam) forbade and cursed the one who did it with his saying:

Allah curses the women who tattoo (others) and the women who ask to be

tattooed, the women who connect hair with false hair, the women who remove facial hair 3 and the women who ask for facial hair to be removed and the women who ask for a gap to be made between their teeth for beauty; those women who change Allahs creation. (Pp. 202-203)
Translators note: Distributed by Daar-us-Salaam, Saudi Arabia, 1423/2002 Translators note: As this article will inshallah show, the Salafee scholars by the Grace of Allah - are the scholars who have not remained silent on this issue. 3 Translators note: The Arabic term for the woman who does this is An-Naamisah. Abu Daawud said: ..the Naamisah is the one carves out the eyebrow until she makes it thin (Sunan Abee Daawud, narration No. 4170)
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Plucking, Trimming and Shaping the Eyebrows: What the Scholars say - Various Scholars

The Sheikh then mentions the saying of At-Tabaree: At-Tabaree said: It is not permissible for the woman to change anything from her creation which Allah created her with by adding or decreasing in order to search for beauty; not for her husband or other than him. Like the one whose eyebrows are connected, so she removes that which is between them out of the delusion of having a clear (and beautiful) space between the eyebrows, or its opposite. And (like) the one whose hair is short or inconsiderable, so she makes it longer or more abundant with hair other than her own. So, all this enters into the prohibition, and it (the prohibition) is against changing the creation of Allah. And an exception to (all) this is that by which harm or damage is caused (because of the hair). Summarised from Al-Fath. (Pp. 202-203) 2. Sheikh Saaleh Al-Fawzaan Sheikh Saaleh Al-Fawzaan was asked: What is the ruling on plucking the hair that is between the eyebrows and the hair that is on the face (of the woman)? So he replied: As for the hair of the eyebrows, then it is not permissible to remove it by any means, not by plucking, nor by cutting and nor by removal, (not) by any means (at all). This is because this is An-Nams (removal of the facial hair) for which the Prophet (sallalahu alaihi wa sallam) cursed the one (the female) who did it, for indeed he (sallalahu alaihi wa sallam) cursed An-Naamisah (the woman who removes facial hair) and Al-Mutanamisah (the woman who asks for facial hair to be removed). An-Naamisah: She is the one who cuts the hair (from the eyebrows) from her own self or from other than her. Al-Mutanamisah: She is the one who requests other than herself to remove it (the hair) from her eyebrow. And this is from the major sins, because an act of disobedience, if it is cursed because of (doing) it, it becomes from the major sins. And (also) because this is from changing Allahs creation (Subhaanhu Wa TaAlaa), about which Allah The Most High informed about that it is from the command of shaytaan: (Shaytaan said) And I will surely command them so that they will for a surety change the creation of Allah. (Surah An-Nisaa: 119) And as for the removal of the hair from the rest of the face, then this is what is known amongst the scholars as Al-Haff (trimming/clipping). So this, if it disfigures

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Plucking, Trimming and Shaping the Eyebrows: What the Scholars say - Various Scholars

the face, then there is no problem in removing it. As for if it is normal, (then) no attention should be paid (to it). And this (issue of the hair on the womans face), indeed the people of knowledge have differed over the ruling of it being removed. So, from them are those who prohibited against it and regarded it as entering AnNams, and from them are those who allowed it4 3. Sheikh Abdul-Azeez Ibn Baaz Sheikh Ibn Baaz was asked: What is the ruling on thinning the extra hair from the eyebrow? So he replied: It is not permissible to take (out) the hair of the eyebrows, and nor to make them thinner, due to what has been established from the Prophet (sallalahu alaihi wa sallam) that he cursed An-Naamisah (the woman who removes facial hair) and AlMutanamisah (the woman who asks for facial hair to be removed). And indeed, the people of knowledge have explained that taking from the hair of the eyebrows is An-Nams (removal of the facial hair).5 4. Sheikh Muhammad Bin Saaleh Al-Uthaymeen Sheikh Al-Uthaymeen was asked: What is the ruling on removing or shortening some of the extra hair from the eyebrows? So he replied: Removing the hair from the eyebrows, if it is by plucking, then indeed it is AnNams (removing facial hair). And indeed, the Prophet (sallalahu alaihi wa sallam) cursed An-Naamisah (the woman who removes facial hair) and Al-Mutanamisah (the woman who asks for facial hair to be removed) and it is from the major sins. And he (the Prophet [sallalahu alaihi wa sallam]) specified the woman because she is the one who mainly does it to beautify herself. Otherwise, if a man were to do it, he would (also) be cursed just as a woman is cursed and refuge with Allah is sought. And if it was by other than plucking, by cutting or shaving, then some of the people of knowledge are of the opinion that it is like plucking because it is changing the creation of Allah. So, there is no difference between whether it is plucking, cutting or shaving (with these people of knowledge). And without doubt
Translators note: Al-Muntaqa Min Fataawa Fadeelatish-Sheikh Saaleh Bin Fawzaan Bin Abdullah Al-Fawzaan, Vol.3, Pp.431-432, Daar-ul-Muayyid, 1st Edition, Riyaadh, 1425/2004 5 Translators note: Fataawa-ul-Marah (86) as mentioned in Al-Qawl-ul-Jameel Bi-Jami Fataawa-il-Marah Fee Zeenati Wat-Tajmeel (Pp.78-79) compiled by Umm Abdir-Rahmaan Bint Abdillah Al-Asadee (Daar-ul-Athaar, 1st Edition, Cairo, 2007)
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Plucking, Trimming and Shaping the Eyebrows: What the Scholars say - Various Scholars

this (opinion) is more cautious, so it is upon the person to stay away from that, whether it is a man or a woman.6 The Sheikh was also asked: What is the ruling on thinning the hair of the eyebrow? So he replied: Thinning the hair of the eyebrows, if it is by way of plucking, then it is prohibited. Rather, it is a major sin from amongst the major sins because it is from An-Nams (removing facial hair) about which the Messenger of Allah cursed the one who did it. And if it was by way of cutting or shaving, then some of the people of knowledge disliked it and some of them prohibited against it and made it to be from An-Nams (removing facial hair) and said: Indeed An-Nams (removing facial hair) is not specific to plucking, rather it is general to every changing of the hair which Allah has not allowed, if it is on the face. However, that which we believe, is that it is imperative upon the woman - even if we stated the permissibility or dislike of thinning it by way of cutting or shaving 7that she should not do that except if the hair on the eyebrows was a lot whereby it comes down upon the eyes and affects the eyesight. Then (in this case), there is no problem with removing that which causes harm.8 5. The Permanent Committee of Scholars The Permanent Committee was asked: What is the ruling on the woman shaving her head and her eyebrows? So they replied (after mentioning that it is not allowed to shave her head except due to a necessity): As for cutting the hair of the eyebrows or to define it by cutting its parts, or shaving it, or plucking it for adornment as do some of the women today, then it is prohibited, due to what it contains of changing the creation of Allah, and following shaytaan in his misleading of man and his ordering him to change the creation of Allah. Allah The Most High says:

6 Translators note: Fataawa Ash-Sheikh Ibn Uthaymeen (2/830-831) as mentioned in Al-Qawlul-Jameel Bi-Jami Fataawa-il-Marah Fee Zeenati Wat-Tajmeel (Pp.77-78) compiled by Umm Abdir-Rahmaan Bint Abdillah Al-Asadee (Daar-ul-Athaar, 1st Edition ,Cairo, 2007) 7 Translators note: Which the Sheikh didnt actually do, as is apparent from his words. 8 Translators note: Majmoo Fataawa Wa Rasaail Ash-Sheikh Muhammad Bin Saaleh AlUthaymeen, Vol.11, page 133, Daaru-Thuraaya, 1st Edition, Riyaadh, 1419/1998

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Plucking, Trimming and Shaping the Eyebrows: What the Scholars say - Various Scholars

(Shaytaan said) And I will surely command them so that they will for a surety change the creation of Allah. (Surah An-Nisaa: 119) And in the Saheeh (of Al-Bukhaaree) from Ibn Masood (it is reported) that he said: Allah curses the women who tattoo (others) and the women who ask to be tattooed, the women who remove facial hair and the women who ask for facial hair to be removed and the women who ask for a gap to be made between their teeth for beauty; those women who change Allahs creation. Then he said: Shall I not curse the one whom the Messenger of Allah (sallalahu alaihi wa sallam) cursed and it is in the Book of Allah (Azza Wa Jall) -meaning His Saying The Most High: And whatsoever the Messenger gives you, then take it. And whatsoever he prohibits you from, then stay away from it. (Surah Al-Hashr: 7) And with Allah is success. And may the Peace and Blessing of Allah be upon our Prophet Muhammad, his family and his companions.9 The permanent Committee were also asked (by some sisters): What is the ruling on plucking the eyebrows and that which is between the eyebrows if it is dense? And is it permissible for us to remove the hair of the moustache and the face, and does (that) enter into the ruling of the eyebrow? And what is the ruling of the one who does it, from the practising sisters, and that is because of pleasing the husband or the society around her? So they replied: It is not permissible to remove the hair of the eyebrow because this is An-Nams (removing facial hair) about which the Prophet (sallalahu alaihi wa sallam) cursed the one who does it. And it is from changing the creation of Allah which is from the action of shaytaan. And even if her husband ordered her with it, then indeed she should not obey him because it is an act of disobedience. And there is no obedience to the created in disobedience to The Creator. Rather, obedience is indeed in that which is good, as the Prophet (sallalahu alaihi wa sallam) said. And the hair of the face should not be removed except if it disfigures, just as if a moustache or beard were to grow on a woman, then it there is no problem in removing them.
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Translators note: Fataawa Lajnatu-Daaimah (5/196-198) as mentioned in Al-Qawl-ulJameel Bi-Jami Fataawa-il-Marah Fee Zeenati Wat-Tajmeel (page 37) compiled by Umm Abdir-Rahmaan Bint Abdillah Al-Asadee (Daar-ul-Athaar, 1st Edition, Cairo, 2007)

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Plucking, Trimming and Shaping the Eyebrows: What the Scholars say - Various Scholars

And with Allah is success. And may the Peace and Blessing of Allah be upon our Prophet Muhammad, his family and his companions.10

Translators note: Fataawa Lajnatu-Daaimah (17/132-133) as mentioned in Al-Qawl-ulJameel Bi-Jami Fataawa-il-Marah Fee Zeenati Wat-Tajmeel (Pp 80-81) compiled by Umm Abdir-Rahmaan Bint Abdillah Al-Asadee (Daar-ul-Athaar, 1st Edition ,Cairo, 2007)

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