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| Eye pencil/Eye liner/Black Kajal |
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| Anonymous |
| 07/11/02 at 04:02:10 |
| Salam Is it haram/wrong to wear kajal/surma/black pencil ? Is it consider as make-up? I have heard that it is sunnah to wear kajal/surma - is it only for men? thanks |
| Re: Eye pencil/Eye liner/Black Kajal |
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| Kathy |
| 07/11/02 at 10:02:54 |
| [wlm] I am not a scholar- check some of the fatwa sights. My understanding is that kohl is allowed to be used except in tatooing and that mourning widows should avoid it. It is also considered an adornment. So some say that it should only be used at home infront of mahrem. |
| Re: Eye pencil/Eye liner/Black Kajal |
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| Barraa |
| 07/11/02 at 16:06:27 |
| kathy did you mean that a woman isn't allowed to dress nicely or wear make up for four months and ten days after her husbands death? well i guess that was a good question...kohl isn't haram if it isn't made permanent tatooed to the skin. my point is: Narrated Humaid bin Nafi': Zainab bint Abu Salama told me these three narrations: Zainab said: I went to Um Habiba, the wife of the Prophet when her father, Abu- Sufyan bin Herb had died. Um ,Habiba asked for a perfume which contained yellow scent (Khaluq) or some other scent, and she first perfumed one of the girls with it and then rubbed her cheeks with it and said, "By Allah, I am not in need of perfume, but I have heard Allah's Apostle saying, 'It is not lawful for a lady who believes in Allah and the Last Day to mourn for a dead person for more than three days unless he is her husband for whom she should mourn for four months and ten days.' " Zainab further said: I want to Zainab bint Jahsh when her brother died. She asked for perfume and used some of it and said, "By Allah, I am not in need of perfume, but I have heard Allah's Apostle saying on the pulpit, 'It is not lawful for a lady who believes in Allah and the last day to mourn for more than three days except for her husband for whom she should mourn for four months and ten days.' " Zainab further said, "I heard my mother, Um Salama saying that a woman came to Allah's Apostle and said, "O Allah's Apostle! The husband of my daughter has died and she is suffering from an eye disease, can she apply kohl to her eye?" Allah's Apostle replied, "No," twice or thrice. (Every time she repeated her question) he said, "No." Then Allah's Apostle added, "It is just a matter of four months and ten days. In the Pre-Islamic Period of ignorance a widow among you should throw a globe of dung when one year has elapsed." I said to Zainab, "What does 'throwing a globe of dung when one year had elapsed' mean?" Zainab said, "When a lady was bereaved of her husband, she would live in a wretched small room and put on the worst clothes she had and would not touch any scent till one year had elapsed. Then she would bring an animal, e.g. a donkey, a sheep or a bird and rub her body against it. The animal against which she would rub her body would scarcely survive. Only then she would come out of her room, whereupon she would be given a globe of dung which she would throw away and then she would use the scent she liked or the like." and: Narrated Um 'Atiyya: We were forbidden to mourn for more than three days for a dead person, except for a husband, for whom a wife should mourn for four months and ten days (while in the mourning period) we were not allowed to put kohl in our eyes, nor perfume our-selves, nor wear dyed clothes, except a garment of 'Asb (special clothes made in Yemen). But it was permissible for us that when one of us became clean from her menses and took a bath, she could use a piece of a certain kind of incense. And it was forbidden for us to follow funeral processions. |
| Re: Eye pencil/Eye liner/Black Kajal |
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| amatullah |
| 07/18/02 at 10:54:24 |
| Bismillah and salam, This is a common mistake we think kohl is sunnah not zeena. But in fact it is not sunnah for us and the intention when and where is important. But it is sunnah for men, and when it comes to dress and things like that we the women follow the ummahat almu'minoon. And they covered up and did not show their zeena to non-mahram men. Sheikh Muhammad Ali Al-Hanooti Thursday,Jul 11 ,2002 (the same day you posted this Q subhanAllah!) 2. Also is kohl (black eye liner) sunna or zeena (adornment) for women? 2- Kohl is a cultural cosmetic. It is not considered Sunnah for women. ** 10/ July/ 2001 Question of Fatwa Are women allowed to apply Kohl to their eyes? Name of Mufti Islam Online Fatwa Committee Content of Reply In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. In his answer to the question, professor `Abdur-Rahmaan Ar-Rifaa`ie, at Al-Azhar University, states the following: Kohl as well as other kinds of adornment and beautification used by women are all Halal and there is nothing wrong in using them as long as the motive is solely to please the husband. This means that it is not allowed for a woman to use Kohl as well as other cosmetics to attract the attention of other non-mahram males because this will open the door for Satanic temptation and may stir up sedition in society. To shed more light on this issue, Sheikh `Attiyyah Saqr, former head of Al-Azhar Fatwa Committee, adds: "In an attempt to ward off temptation and safeguard the Muslim women, Islam orders women not to uncover their `Awrah before non-mahram males . Allah Almighty says: "And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent…" (An-Noor: 31) Regarding applying Kohl to the eyes, I can say that the permissibility of that is on condition that it does not pave way to temptation and that it is used just for a specific lawful purpose, not just for attracting men’s attention. The Prophet, peace and blessings be upon him, says: "Actions are based on the intentions behind them and everyone shall have but that which he intended…" (Reported by Al-Bukhari) Finally, we advise our sisters in Islam to fear Allah and not to display their God-gifted beauty to anybody except their husbands. May Allah guide you to the straight path and direct you to that which pleases Him, Amen. Allah Almighty knows best. ** And sheikh Qardawi is always a little more lax What is allowed to display of woman's adornment? Name of Mufti Yousif Ali Qardawi Content of Reply Thus far we have discussed the subject of the lowering of the gaze, which is commanded for both men and women in the two verses cited. These verses also contain other divine instructions. Says Allah Subhanahu wa Ta'ala: That they should...not display their adornment, except that which is apparent of it. (24:31) The adornment of women includes both natural features such as the face, hair, and other attractive parts of the body, and artificial enhancement of beauty, such as the dress, ornaments, make-up, and the like. In this noble ayah Allah Ta'ala commands women not to show their adornment "except that which is apparent of it." There is some difference of opinion among scholars concerning the extent of this exception. Does it mean what is exposed by necessity and without intention, for example, if the wind exposes some part? Or does it mean what is customarily, or instinctively, or by its very nature exposed? The majority of the early Muslim jurists accept the latter meaning. Ibn 'Abbas interprets "except what is apparent of it" to mean kohl and a ring, and Anas has said something similar; the permissibility of showing the face and hands is implicit in the permissibility of showing kohl and a ring. Sa'id ibn Jubayr, 'Ata and al-Awzai have stated explicitly that the showing of the face and hands is permissible. 'Aishah, Qatadah, and others have added bracelets to what may be shown of the adornments; this interpretation implies that a part of the arm may also be shown. Various scholars have allowed the exposure of the lower part of the arm up to a length varying between about four inches to one-half of the arm. On the other hand, others such as 'Abdullah ibn Mas'ud, have restricted the application of "what is apparent" to what necessarily appears, such as the outer garment (abaya, jilbab, chaddor, burqa, and the like). My own preference lies with that group of the Companions and their immediate followers (This is the preferred opinion of al-Tabari, al-Qurtabi, al-Zamakhshari, al-Razi, and others from among the interpreters of the Qur'an, one may refer to their explanations of this verse of Surah al-Nun) who include the face, the hands, and their ordinary adornments, such as kohl and a ring in the application of the Qur'anic phrase, "except that which is apparent of it." This permissibility, however, excludes such cosmetics which women today use for their cheeks, lips and nails. We consider these cosmetics to be excessive, and they must not be used except within a woman's own home when non-mahrem men are present. The aim of women in using these cosmetics when going out of the house is obviously to attract the attention of men, which is haram. At the same time, however, the interpretation of "what is apparent" as being the outer garment or covering is not acceptable, for this is not something which can possibly be concealed so that an exemption must be made; similarly, what the wind blows cannot be controlled, whether an exemption is made or not. What strikes the mind is that the purpose of the exemption was to provide some concession for the believing woman by permitting her to show something, which it is possible to conceal. Reason would indicate that it is the face and hands which are exempted from covering. Assuredly a woman is permitted to show her face and hands because covering them would be a hardship on her, especially if she must go out on some lawful business. For example, a widow may have to work to support her children, or a woman who is not well-off may have to help her husband in his work; had covering the face and hands been made obligatory, it would have occasioned such women hardship and distress. Al-Qurtabi says, It seems probable that, since the face and hands are customarily uncovered, and it is, moreover, required that they be uncovered during acts of worship such as salat and hajj, the exemption (referred to in the verses of Surah al-Nur) pertains to them. This conclusion is supported by what Abu Daoud has transmitted on the authority of 'Aishah. She said that 'Asma, the daughter of Abu Bakr, once came to the Prophet (peace be on him) wearing transparent clothes. The Prophet (peace be on him) turned his face away from her and told her, 'Asma, when a woman begins to menstruate, nothing should be seen of her except this and this,' and he pointed to his face and hands. In addition to this, we may infer from Allah's words, "Tell the believing men that they should lower their gazes," that the faces of the women of the Prophet's time were not veiled. Had the entire body including the face been covered, it would have made no sense to command them to lower their gaze, since there would have been nothing to be seen. In spite of all this, however, because of the widespread immorality and laxity in obeying the Islamic injunctions in our time, the best thing for the Muslim woman is to conceal all her adornments including her face if she can. Obviously, more caution in this regard is necessary for a woman who is beautiful. Allah Ta'ala also says, ...That they should draw their head-coverings over their bosoms.... (24:31) It is obligatory for the Muslim woman to cover her head, breasts, and neck completely so that onlookers can see nothing of them. In addition, Allah Ta'ala says, ...And not display their adornment except to their husbands or their fathers.... (24:31) This injunction prohibits women to show their concealed adornments, such as the ears, hair, neck, breasts, or ankles, to men who are outside the mahrem relationship, before whom they are permitted to expose only the face and hands (of "that which is apparent"). Twelve categories of persons are exempted from this prohibition: 1. "Their husbands:" The husband and wife can see whatever they please of each other. A hadith states "Guard your nakedness ('awrah) except in front of your wife." 2. "Their fathers," including the grandfathers from both mother's and father's sides as well. 3. "Their husbands' fathers," for these are regarded as fathers to women. 4. "Their sons," as likewise the grandsons from both sons and daughters. 5. "Their husbands' sons (stepsons)," a necessity for normal interaction, since the woman is regarded as their mother. 6. "Their brothers," including half - and step-brothers. 7. "Their brothers' sons," since marriage is permanently prohibited between a man and his paternal aunt. 8. "Their sisters' sons," since marriage is permanently prohibited between a man and his maternal aunt. 9. "Their women," Meaning female relatives and sisters-in-faith, that is, other Muslim women. As for non-Muslim women, they are not allowed to see the Muslim woman's adornments other than what is allowed for non-mahrem men, and the correctness of this opinion is verified. 10. "Those whom their right hands possess," refers to bondservants, because in Islam they are considered as members of the family. Some scholars restrict this permission to female bondservants only. 11. "Male servants who lack sexual desire," refers to hired hands or household servants who, because of some physical or mental condition, are devoid of sexual desire. This is applicable only under the following two conditions: that they are the servants of those into whose houses they are given entry and that they lack sexual desire. 12. "Children who are not aware of women's nakedness." These are smahl children whose consciousness of sex is not yet developed. But if evidence of the sexual urge is noted among them, a woman should treat them like non-mahrem men even though they may not have reached puberty. This verse does not mention maternal and paternal uncles because they customarily occupy the same status as the father. A hadith states, "The man's uncle is like his father." (Reported by Muslim.) |
| Re: Eye pencil/Eye liner/Black Kajal |
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| Barraa |
| 07/18/02 at 12:31:31 |
| this was what i was saying...this is just more *Clear then what i said. |
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