A man is a male human. The term man is usually reserved for an adult male, with the term boy being the usual term for a male child or adolescent. However, the term man is also sometimes used to identify a male human, regardless of age, as in phrases such as "men's basketball".
We have authentic narrations in Shia and Sunni books from the Prophet Muhammad (SAWA) stating that wearing gold is not allowed for men as well as wearing pure silk. Regarding gold we have an authentic Hadeeth from Ali ibn Jafar from his brother Imam Musa ibn Jafar (AS) when he was asked: Is it allowed for man to wear gold? He replied: No, because the Prophet (SAWA) did not allow it. ( Wasaa'il al-Shia, V.4, P.415). We have also a narration from Ammar ibn Moosa from Imam Jafar Al-Sadiq (AS): man should never wear nor pray with gold. (Wasaa'il al-Shia , V4, P. 413).
In Sunni books, Tirmithi and Ibn Hanbal and many others narrated that the Prophet (SAWA) said: Silk and gold are forbidden on the men of my Ummah, permissible for their women.
That is why it is unanimous among Muslim scholars from all Muslim sects that wearing gold ands silk is forbidden for Muslim men.
Muslim woman is not allowed to wear and show any jewelry in front of non Mahram men, including necklaces, bracelets, rings etc.
This is all going to be circumstantial, because a female could be wearing a ring, and it could be attracting the gaze of the non-mahram, and it could not.
The outer hijab of a woman is covering up herself, with the exemption of her face, and her hands up to her wrist. Everything else should be covered.
If she is wearing any jewellery, and that jewellery is on top of her hijab clothing, or on her hand, like a ring, then it could be either halal to show, or haram.
It would depend on whether the piece of jewellery is attracting the gaze of a non-mahram, or resulting in lustful looks, or solely considered as 'zeenah'. In this case it would be haram for her to reveal.
If a woman is wearing a necklace on top of her hijab, or a brooch, a ring, a bracelet, etc, and it is not attracting the gaze of a non-mahram man, then she can wear it.
A woman might not be intending it to bring notice of a non-mahram, but it would still be considered haram if it is bringing notice, as it would be considered as zeenah.
And Allah knows best.
Yes it is permissible.
First of all, we as Muslims believe that Allah is The All Knowing, Most Wise, Most Merciful and we believe that everything comes from Him is based on full wisdom for our interest, that is why we never question His Wisdom in any matter. We believe that the full reason is best known by Allah (SWT), the Messenger (SAWA) and Ahlul Bayt (AS) who are the real successors of the Prophet (SAWA).
We also believe that our human abilities of thinking are limited and can never reach to everything. We know for sure that every order from Allah (SWT) is based on our benefit and we don't question the details.
Hijab is obligatory on females because Allah (SWT) who created males and females made males more attracted to females than females to males in usual situations. Hair of man can be attractive to some females in some situations but females are in general are much more attractive to males. This can be one of the reasons. Men are responsible to work hard to earn livelihood for their families. Hijab of women is for maintaining her dignity, modesty, safety and honour. Hijab also provide safe atmosphere away from sinful acts. Allah (SWT) says in Quran about Hijab on women (So that they are known so that they should not be harmed ( كي يُعرَفنَ فلا يؤذَين)) 33:59).
Removing such hair and hair on the pubes and under arms is required because it helps keeping the body clean, tidy and hygienic. Such unwanted hair should be removed at least once in maximum of forty days. Leaving it more than forty days in disliked (Makrouh). Leaving unwanted hair for longer period might cause harm for health because of dirt which can accumulate on it and can also disrupt cleaning the area.
Engaging in haram acts does not mean one abandons their devotion to Allah ta'ala and their 'ibadah.
Indeed, it is even more important to stress on that, for the purpose of hopefully empowering oneself to become more obedient to God and stay away from sin.
Yes, this man should continue to pray, fast, and perform everything else required by him as a Muslim. If done in the correct way, they will also be valid as well.
With prayers for your success.
The reward of the believers who do good does not depend on the quantity but the quality of worship. Quality of worship depends on the degree of sincerity and dedication to Allah (SWT). Woman during menstruation gets reward for every good deed she does and gets also compensation for the suffering of menstruation. That will make her reward not less that the reward of pious men who do good. There is no question of any discrimination between man and woman in front of Allah (SWT) who created both of them and granted them equal chances and help to do good.
Yes, it is permissible to get a hair transplant, as the hair will become a part of the body, and it will not create a barrier or an obstacle to prevent water from getting to your skin while doing wudhu'/ghusl.
The problem could be if the hair does not grow, and whether this would become an obstacle in ghusl and wudhu' being valid. For this case you must refer to your Marja' taqleed.
And Allah knows best.
There is no shar'i problem with a man growing his hair, as long as it is socially accepted within the 'urf of the Islamic community that he lives in and as long as he does not bring criticism to himself from other Muslims.
As for something like braiding or plaiting his hair, I'm sure you would agree that these are things women usually do. A mu'min must observe the highest level of good character in not only his moral conduct, but also his appearance. He must ask himself "do I look like a mu'min".
I believe if we were to take this approach, we would be able to quickly discern what we as mu'mineen should be doing and what we should stay away from.
And Allah knows best.
Thank you for your question. Below is the response from the office of Ayatullah Makarim Shirazi (hA)
May you always be successful:
Wa Alaykum Assalaam
If the Talaq formula is recited with all its conditions, Talaq is valid and she can get married after Iddah period.
Issue No.2135- A man who divorces his wife must be sane, and as an obligatory precaution, he must also be mature, and he should divorce her out of his will. Hence, if someone compels him to divorce his wife, the divorce will be void. It is also necessary that he seriously intends to divorce. If, therefore, he pronounces the formula of divorce sarcastically, the divorce will not be valid.
Issue No.2136- Based on obligatory precaution, the formula for divorce should be pronounced in correct Arabic, and it is obligatory that two just men hear it. If the husband himself wishes to pronounce the formula for divorce, and his wife’s name is for example, Fatima, he should say:
زَوْجَتِي فاطِمَةُ طالِقٌ
“Zawjatī Fatima Ṭāliq”
(My wife Fatima is divorced)
And if he appoints another person as his representative to pronounce the formula of divorce, the representative should say:
زَوْجَةُ مُوَکِّلِي فاطِمَةُ طالِقٌ
“Zawjatu Muwakkilī Fatima Ṭāliq”
(Fatima, the wife of my client is divorced).
Issue No.2137- It is necessary that at the time of divorce, the woman is pure from ḥayḍ (menstrual blood) and nifās (lochia or birth bleeding), and that the husband should not have had sexual intercourse with her during that period of purity, and if he had sexual intercourse with his wife while she was in ḥayḍ or nifās preceded by purity, the divorce is not sufficient as an obligatory precaution, rather she should enter ḥayḍ once again and become pure, and then she can be divorced. (The details of these two conditions will be given in the succeeding issues).
From a shar'i perspective, he is permitted to sleep on pure silk. The only prohibition is for a male to "wear" pure silk.
And Allah knows best.