A ‘New Look’ for the Spirit

'New look' is a widespread term today. It is mainly concerned with the
outward appearance and how to change it.
However, it seldom refers to deeds and actions whichenable both the
woman and the man to create a new look for their lives by viewing life
from a new perspective. Renewing the appearance is desirable and
important; however, it should be done in a positive way. We need a new
look for the spirit first to cast splendor and light on the outward
appearance.
Actors' Innovation
Marwah Muhammad Ahmad, a translator, says, "Change is a basic feature
in man's life, for permanence is only for Allaah The Exalted. Hence,
man always tries to make changes in his life, including his
appearance. Change of appearance has usually been known as 'fashion',
which differs fromone year to another. Today,however, a new name and
style of change, which is called the 'New Look', has emerged. It was
originally invented by actors and artists. It seems to express their
desire to combat boredom and renew their youth, as they say. To them,
this New Look means a change in the color of hair and hairstyle, the
color of complexion as well as the style of dressing." She further
said, "Nowadays, the youth are afflicted with blind imitation and seek
to have a new character through the New Look that is restricted to
external change. I do not know howthe external change can have a
significant effect on life. It is the internal change that lasts and
is more beneficial. Hence, the concept of a New Look should be viewed
differently in a way that makes the change related, for example, to
one's lifestyle and way of treating others."
Saamiyah Sayyid, a working woman, says, "TheNew Look has spread widely
among artists recently. There is an artist who is over sixty years old
but looks as if he were onlytwenty. This is, of course, only in his
appearance as the organs of the body experience no renovation, for
Allaah The Exalted wants man to experience that stage, and this is the
norm of life. Man should enjoy every stage of his lifewithin the
limits of what Allaah The Almighty destined for him of childhood,
youth and old age."
The Need for Renewal
Sawsan Bahaa', a BA in Instantaneous Translation, says that the
definition of 'New Look' is to have a new appearance. In this context,
renewing one's appearance is desirable and preferred from time to
time.
As mankind is keen on possessing new things, he is also happy to renew
and change his feelings from sadness to happiness and to experience
different feelings when shifting fromone stage of life to another. It
is like his feelingwhenever he undergoes a new experience, meets new
people or visits new places. Thus, renewal is considered a permanent
and necessary need for every person to drive him/her forward.
However,some people may exaggerate in seeking a new look or a new
appearance. The desire for renewal may prompt one to seek an
eye-catching appearance even if this appearance contradicts the
general taste or customs ofthe society or even the teachings of one's
religion.
This reveals the importanceof caution and wisdom when choosing new
things to avoid the diminution of one's credit of esteem and
admiration in people's eyes, which might be caused by an unrestrained
pursuit of new things. Caution and wisdom also help one maintain the
features which distinguish his character. Therefore, there must be
balance between one's desire and what he has to achieve of the noble
objectives which please him when he fulfills them.
Heba Salaah, a university lecturer, confirms that the New Look is a
widespread phenomenon that focuses on one's outward appearance, and
that is why scholars of religion must be consulted first whether this
is lawful or not before changing one's shape and appearance.
'Ula 'Abdul-Ghani 'Ali, a government employee, says, "There is
something that has a close meaning tothe New Look; which is changing
one's features by having cosmetic surgery which gives the person a new
appearance and features like changing the size of the nose or the
mouth. The other, more distant, meaning of the New Look refers to the
person's direction towards new thought that springs from the person
himself as he wants to change his character with respect to his views
and principles in life. Sometimes, one's views change when he leaves
his place of residence and meets new people with whom he did not deal
before. One may experience some crises which polish his character and
make it stronger and firmer.
"However, many people donot prefer to make outward changes in their
appearance. They prefer to keep the appearance with which Allaah The
Almighty created them. Also, it is difficult to change the character
of some people regardless of the external effects to which they are
exposed."

HADEES :- ~

Salam alaikum, I have read this story on a website andwould like to
know, if this story is known and authentic? 'Umar ibn al-Khattab, radi
Allahu anhu, said that a man cameto his house to complain about his
wife. On reachingthe door of his house, he hears 'Umar's wife shouting
at him and reviling him. Seeing this, hewas about to go back, thinking
that 'Umar himselfwas in the same position and, therefore, could
hardlysuggest any solution for hisproblem. 'Umar, radi Allahuanhu, saw
the man turn back, so he called him and enquired about the purpose of
his visit. He saidthat he had come with a complaint against his wife,
but turned back on seeing the Caliph in the same position. 'Umar, radi
Allhu anhu, told him that he tolerated the excesses of his wife for
she had certain rights against him. He said,"Is it not true that she
prepares food for me, washes clothes for me and suckles my children,
thus saving me the expense of employing a cook, a washerwoman and a
nurse, though she is not legally obliged in any way to do any of these
things? Besides, I enjoy peace of mind because of her and am kept away
from indecent acts on account ofher. I therefore tolerate all her
excesses on account of these benefits. It is right that you should
also adopt the same attitude." (Quoted in Role of Muslim Women in
Society: Afzular Rahman, page 149)

HEALTH - -

* use translator to read :->
சருமத்தை காக்கும் கற்றாழை ஜெல்பேக்!
வீட்டுத்தோட்டத் தில் வளர்க்கப்படும் சோற்றுக்கற்றாழை முக அழகை
பாதுகாக்கும் அழகு சாதனப்பொருளாக பயன்படுகிறது. கோடைகாலத்தில் சருமம்
வறட்சியடையாமல் பாதுகாப்பதோடு கொப்புளங்கள், முகப்பரு போன்றவைஏற்படாமல்
தடுக்கிறது. கற்றாழையை உபயோகித்து காசு செலவில்லாமல் சருமத்தை
பாதுகாப்பதற்கு அழகியல் நிபுணர்கள் கூறும் ஆலோசனையை படியுங்களேன்.
கோடை கொப்புளங்கள்
கோடைகாலத்தில் சருமத்தில் ஆங்காங்கே கொப்புளங்கள் ஏற்படுவது இயல்பு.
இதனால் வலியும் எரிச்சலும் ஏற்படும். இதற்கு கற்றாலை சிறந்த
மருந்தாகசெயல்படுகிறது. கற்றாழையை பறித்து அதனை பிழிந்து சாறு எடுத்து
அதில் சில துளிகள் எலுமிச்சை சேர்த்து கலக்கவும். இதனை ஒரு பருத்தி
துணியில் தொட்டு முகத்தில் நன்றாக அப்ளை செய்யவும். பத்து நிமிடம்
கழித்து வெதுவெதுப்பான நீரில் கழுவி விடலாம். இதனால் சருமம் பொலிவாகும்.
சருமம் வறட்சி நீங்கி ஈரப்பதத்தை தக்கவைக்கலாம்.
மூலிகை பேக்
கற்றாழைச் செடி அனைத்து சருமத்திற்கும் ஏற்ற சிறந்த மூலிகை யாகும். இதனை
ஜெல் போல செய்து முகத்தில் பூசி வர சருமம் ஜொலிக்கும். கற்றாழை செடியை
பறித்து நன்றாக அரைத்து அதனுடன் ரோஸ் வாட்டர் சேர்க்கவும் கண்களைத் தவிர
பிற பகுதிகளில் திக்காக பேக் போல போடவும். பின்னர் நன்றாக மூன்று
நிமிடங்கள் வரை மசாஜ் செய்யவும். இதனால் முகத்தில் உயிரிழந்த செல்கள்
உதிர்ந்து விடும். பதினைந்து நிமிடங்கள் கழித்து முகத்தை கிளன்சர் கொண்டோ
அல்லது குளிர்ந்த நீரிலோகழுவி விடலாம். வாரம் ஒருமுறை இவ்வாறு செய்து வர
முகம் பொலிவாகவும் மென்மையாக இருக்கும்.
முகப்பரு வராது
கற்றாழையை பறித்து அதை நன்றாக கொதிக்கும் நீரில் போட்டு வேக வைக்கவும்.
இதனை எடுத்து நன்றாக அரைக்கவும் அதனுடன் தேன் சேர்க்கவும். இந்த கலவையை
நன்றாக முகம் முழுவதும் அப்ளை செய்யவும். நன்றாக காயவிட்டு பின்னர்
குளிர்ந்த நீரில் கழுவவும். இதனை வாரம் ஒருமுறை செய்து வர முகப்பரு
இருந்தால் மறைந்து விடும். முகப்பருவே வடுக்களோ ஏற்படாது. சென்சிடிவ்
சருமம் உள்ளவர்கள் கற்றாழையுடன்வெள்ளரிக்காய், தயிர் சேர்த்து அரைத்து
பேஸ்ட் போல செய்யவும். பதினைந்து நிமிடம் ஊறவைத்து நன்றாக குளிர்ந்த
நீரில் கழுவ முகம் புத்துணர்ச்சியோ டு இருக்கும்.

Fasting the month of Rajab

Question:
I'm in Cote d'Ivoire and people are fasting for themonth of Rajab. Is
it a true Ibadaat or a Bid'ah? Please answer with any helpful
information to get the right position.
Fatwa:
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
is His slave and Messenger.
There is disagreement among scholars concerning fasting the month of
Rajab. Some scholars believe it is desirable to fast the month of
Rajab for the following:
A) General arousal of an interest in fast. This, in fact, is a
comprehensive rule with so many proofs.
B) Special arousal of an interest in fasting the sacred months, i.e.
Rajab,Thul Qi'dah, Thul Hijjah and Muharram. In addition to that, the
majority of Muslim scholars believe that is recommendable to fast
those months, especially Rajab. They based their opinion on the
following Ahadeeth.
1) Mujeebah al-Baahili reported from his father (or uncle) that the
Prophet told him: "Fast during the sacred months and leave (fasting),
fast during the sacred months and leave" [Ahmad and Abu Dawoodand the
words of this Hadeeth are of Abu Dawood's narration.]
2) From Usaamah Ibn Zaid who said: "O Allaah's Messenger! I never find
you fasting in any month like you do during the month of Sha'baan'.
The Prophet said: "That is a month the people neglect. It comes
between Rajab and Ramadhaan.It is a month in which the deeds are
raised to the Lord of the Worlds. I love that my deeds be raised while
I am fasting" [Ahmad and al-Nasaa'i].
ash-Shawkaani said: 'As for the apparent meaning of words; Sha'baan is
a month the people (the Prophet's companions) neglect. It is between
Rajab and Ramadhaan;they mean that it is desirable to fast Rajab since
it appears that the Prophet's companions honorSha'baan with fasting as
they honor Ramadhaan and Rajab (with fasting). It is also possible
that those words mean that the Prophet's companions honorSha'baan with
fasting as they honor Rajab with sacrifices, since it was a habit of
people before Islam to honor it with sacrifices as proven in the
Sunnah. But, we think the first opinion is more correct. And Islam
effaced the habits and traces of the pre-Islamic period. But, the goal
is to state the legality of fasting Rajab from thegeneral and special
points of view. In general, there are manyAhadeeth that urge Muslims
to fast during the sacred months, and Rajab is one of them. And there
are many Ahadeeth concerning legality of unfixed fasts.'
Then, ash-Shawkaani mentioned some Ahadeeth concerning excellence of
fasting Rajab as recorded by al-Tabaraani, al-Baihaqi, Abu Nu'aim and
Ibn 'Asaakir .
He added: 'as-Subki related from Muhammad Ibn Mansoor al-Sam'aani who
said that 'There is no strong narration in the Sunnah concerning
desirability of fastingRajab. Then, all narrations that were related
in this matter were weak. According to a narration of Ibn Abi Shaibah
thatUmar used to beat the hands of people to put them in bowls and
say: 'Eat! It is a month that was honored before Islam.' Another
narration by Ibn Abi Shaibah from Zaid Ibn Aslam who said: 'Allaah's
Messenger was asked about the fasting of Rajab and he said: "Why don't
you fast in Sha'baan?" Another narration from Ibn 'Umar indicates that
it is disliked to fast Rajab.
ash-Shawkaani added: 'It is clear that if special narrations do not
constitute a proof to the desirability of fasting during Rajab,
general narrations constitute such an evidence, since there is no
proof that makes fasting disliked. As for Abu Dawood's narration from
Ibn 'Abbaas that the Prophet Interdicted fasting Rajab. We state that
this narration is weak. Here, we state that al-'Iz Ibn 'Abd-us-Salaam
dispraised those who prevented people from fasting the month of Rajab
as cited from him by IbnHajar al-Haitami .'
However, some scholars believe that it is disliked to fast during the
month of Rajab and al-Hanabila are among them depending on the
above-mentioned narration of the Hadeeth of Ibn 'Abbaas about 'Umar
asking people to eat and stop fasting in that month. Imaam Ibn
Qudaamah said: 'It is disliked to single out Rajab with fasting.'
As for fasting the sacred months, al-Hanaabilah agreed the majority
concerning the desirability of fasting during these months. Then,
al-Hanaabilah believe if a person leaves fasting one day of Rajab,
then the reprehensibility of its fasting is vanished. al-Mirdaawi, may
Allah's Mercy be upon him, said: 'It is disliked to single out Rajab
with fasting. This is the opinion of Hanbali school, and it is one
ofthe school's issues that are not agreed upon with others.'