Asalamu alaykum,

Salma:

You intolerance is astounding! Sheikh al-Islam Ibn Taymiyah [ra] noted 10 possible reasons that scholars might differ. One being that "They differed on the status of a hadith or narration."

As for losing out in the Hereafter, I would encourage you to fear Allah and not place yourself as the judge on that day. This issue is open for discussion amongst the scholars and, as is noted by the scholars of Usol based on the statement of the Prophet "The person will be rewarded once for a mistaken ijtihad."

Finally, I would encourage you to take your tough talk to the Majority of the scholars since it is their opinion as noted by al-Adwa'i al-Maliki in his Hashiyah on the Risalah of Abi Zaid and noted by in the Fatwa Encyclopedia of Kuwait which is accepted as the standard in Fiqh research in the Muslim world.

I have not seen your or anyone above state evidence that this is not the opinion of the majority.

Let's move beyond childish talk and start to document things.

SDW

Salaam

I wanted to thankyou for posting this fatwa and im shocked at some of the responses espicially the brother who said you should fear Allah. There is nothing wrong with you posting the research of other scholers espically if they are from a recognised place of learning.

I used to always think that muslim women shouldnt pluck at all so when i saw family members doing it i used to think they were doing some thing blatantly wrong. I know now that the issue is differed amongst the scholers and there is a distinction made between married and non married women according to some Ulema.

Dear Suhaib Webb,

Getting down to it, how could Ibn Il Jawzi contradict a saying of the Prophet?
The Prophet basically said 'don't pluck your eyebrows or your cursed' and then someone who Allah gave no authority to, to change hadiths, says 'yeah..you can if your married..'.
You yourself posted this aya:
((So accept whatever the Messenger gives you, and abstain from whatever he forbids you)) [59:7]

Suhaib, you need to be very careful, and properly research the fatwas you post. You will be accountable on judgement day for misleading thousands of people.

look for a better site to reference from than the egyptian Dar Al Fatwa.

However, we appreciate your efforts, and people make mistakes sometimes. However, some people will start to lose faith in your site if mistakes keep coming up.

Salma

Allaywafig Qawm Al Muslimuun

Assalam Alaikum.

Dear brother Suhaib, I say this with utmost respect and out of love for my Muslim brothers and sisters so that we all may know the truth as a result of our civilized discussion. In no way is my intention to attack or disrespect the author of this fatwa, however, based on the saying of Imam Malik, 'Take and leave the words of all men, except the one in this grave,' pointing towards the grave of Allah's Messenger (sallalalhu alaihi wa-sallam); So using the little knowledge that I have, my intention is to point out the several areas where this fatwa is lacking, thereby making this opinion that makes a distinction between a married and a single woman a very weak opinion, if valid at all. Once again, I say this with love and respect:

1) Brother Suhaib, as you mentioned in one of your comments, you do not agree with this fatwa. To me, posting this fatwa on your blog and not stating what you think is the correct opinion sends a message that you endorse it and agree with it. This might mislead a lot of people. My sincere advice to you would be to make things clear in your future posts whether or not you agree with the fatwa when you post it.

2) I would also suggest brother Suhaib that you double check the authenticity of the hadiths that were used as evidence in this fatwa. The first athar that was used as narrated by Bukra bint ‘Uqba is weak to say the least, since Bukra bint ‘Uqba is unknown and no one mentioned her except Ibn Habban, and he is known to be lenient in authenticating anonymous narrators, so this athar is therefore weak (This athar from Bukra bint ‘Uqba was mentioned by Addahabi in Siyar A'lam Annubala, reviewed by Sheikh Shu'aib Arna'ut, Bashar Maruf, and others). As for the second narration that was mentioned by Al-Tabari, it was classified as a weak hadith by Imam Al- Albani in Ghayat Al- Maram. Therefore the distinction made here between married and single women has no authentic basis.

3) The prophet peace and blessings be upon him did not make a distinction between a married and a single woman in the hadith narrated through Abdu Allah ibn Mas’oud in Al-Bukhari and Muslim that mentions the cursing, and the majority of scholars DO NOT make a distinction between married and single women. What the scholars differed on is the definition of the word 'Nams' and what hair can or can't be removed. This is the first time I ever see such a distinction being made based on marital status.

4) The author of this fatwa is also of the opinion that wearing Niqab for women is NOT obligatory and that a woman does not have to cover her face in public (This information is from the same website where this fatwa we are discussing is from). I don't see how can this mufti say that a married woman can pluck her eyebrows as a way of beautifying herself to her husband (only), when she will be going out in public where everyone can see her. So even IF this was a valid way for a woman to make herself beautiful for her husband, I don't see how this will be limited for the husband's viewing and pleasure only, unless she is going to cover her face before going out in public or if she can (somehow) place the hairs she plucked back on before she leaves the house. The woman is supposed to make herself beautiful for her husband, but only for her husband, which will not be the case when a woman plucks her eyebrows.

Allah knows best.

JazakAllahu khayran Brother Suhaib for the post!

Wow, I'm actually really surprised by this fatwa! We were always told that doing your eyebrows is completely haraam, whether you are just making them look tidy or shaping them (except the middle part).

What does 'refining excessive hair' mean?


Thanks!!

Assalamu alaikum Shayk

Jazak Allah khayr for this post- it is always an issue with sisters. My understanding from the above is that women can remove the excess hair that is not part of their eyebrow shape so that it looks tidy and neat, but are not to pluck from the brow itself (so as to change the shape). is this correct. but then a married woman can pluck from the brow shape with her husbands permission.

I think a lot of unmarried girls struggle with this issue, as the pressure to pluck in the West is huge, so if a girl has a lot of excessive hair around her brow, or has joined brows then it can seriously affect her self esteem if she doesn't remove them. so in the case it would be fine for her only to remove the excess?

fi amanillah

Asalamu alaykum,

Oliva, you have a good question here. The understanding articulated was that of 'Aiesha. Notice that she did not say tatoos or other things, but only made reference to eyebrows.

SDW

Asalamu alaykum,

Brothers and Sisters,

1000 thanks for stopping by, reading, thinking and offering your points of view. One of the things I enjoy about this blog is the questions and interaction with folks. Since I'm just a petty student I will try and address a few points.

Siraj: When the scholars of al-Azhar say the Majority they mean out of the four schools. Since I did not write the fatwa, nor did I say I agree with it, I would encourage you to email the Dar, or call them, and ask your question. They have an English speaking phone line and I'm sure they will be happy to answer. Although the reference of 'Aiesha and Ibn al-Jawziy's mentioning of it, even though he was Hanbali, is enough to make one think twice.

As for your second question, it is mentioned in the answer itself. The debate about the hair being part of the face or not. If it is, then those scholars, such as the Malikis, who hold the face and hands as being from those things which a woman can show would include the eyebrows under what is acceptable.

I must admit that I find this fatwa wanting in a few areas. One is the limits of shaping the eyebrows and so on. There are conditions such as not doing so to attract others, nor draw attention to herself and I found that this was not mentioned above, nor in the Arabic as I edited for the Dar a few months back.

As for the married non married woman issue.

It was the opinion of 'Aiesha and adopted by a good number of fuqaha after her. Finally, this fatwa is not saying go and put glitter on your eyebrows, it is merely relating the position of the majority on the issue which is the standard position at the Dar.

Allah knows best
Suhaib

Asalaamu alaikum Brother Suhaib,

As I have read the post above, I am ascertaining that the motivation of women for doing these things (plucking eyebrows, spacing teeth, tattoos) is that is to look good. However, my understanding is that prohibition is unrelated to this motivation and it is because is a way of changing Allah's creation. I can see how based on the motivation to be beautiful one can say that married women can do the eyebrows and unmarried ones can't, but doesn't the primary reason for the prohibition (changing Allah's creation) apply in both cases and make this consideration of married vs. unmarried irrelevant?

I'd like to hear your input, insha'Allah. Jazakallahu khair.

Salaam alaykum Imam Suhaib,

Jazakallaah khayr for sharing the fatwa, most appreciated. I have a few questions:

1. The majority of scholars approved plucking the eyebrows? Could we hear some prominent names behind those opinions (or madhab positions)? Also, what is the reasoning of the minority on this issue?

2. Since plucking the eyebrows are considered from the adornments, would it be accurate to say that some of a woman's adornments can be exposed and others cannot to the public? For example, a woman goes out in public wearing hijaab, and everyone else can see that "adornment", so is that ok?

Siraaj

The hadith mentions women - it does not specify married or unmarried. Why the scholars would make that distinctions seems less convincing. Secondly, if we were to use the evidence of the questions being asked to 'Aisha (ra) - could it be that those were specific judgments she gave to those women and could she over-rule what is a clear hadith? Moreover, is the issue is about changing Allah's creation - why can a husband's permission change that? How can that change after marriage? Allahu 'alam.