Can You Pray With Fake Hair? Top Answer Update

The celebrity preacher says eyelash extensions have an element of cheating. — Instagram/PU Azman, Rozita Che Wan

PETALING JAYA, Sept. 11 – False eyelashes are classified as haram, claims Islamic preacher PU Azman Syah of Astro’s religious reality program, Pencetus Ummah.

In a series of dos and don’ts on Instagram, the celebrity preacher explained that eyelash extensions and false eyelashes are haram because there are elements of self-indulgence.

“There is an element of cheating. The wearer wants others to know it’s her lashes, but in fact, they aren’t.

“If the wearer has no such intentions, it is still haram because others believe it is her natural lashes, so there is an element of deception,” the program winner wrote yesterday.

He added that it is illegal to alter God’s creation.

Actress Rozita Che Wan, known for her love of dramatic false lashes, took the opportunity to ask the preacher about the popular beauty trend.

The story goes on

“@pu_azman what if people already know these are fake lashes? How?” asked actress Kiah Pekasam.

PU Azman then responded to the actress’ request, stating, “It’s still classified as excessive makeup. But wear it at home for husbands to receive ‘pahala’ (religious reward for good deeds).”

PU Azman suggests wives wear fake eyelashes for their husbands at home. — Instagram/PU Azman

Following PU Azman’s clarification, social media users flooded the comments section to praise Rozita’s natural beauty.

“Che Ta, you’re already naturally beautiful,” commented @ichamalissa, using the actress’ nickname.

“You’re pretty even without makeup,” added @mma3anak.

Other Instagram users like @bungacinta1w3 pointed out the impracticability of PU Azman’s advice.

“What husband would like to see his wife wear false eyelashes at home? Even during these working hours it is already night when they get home.

“Days off are spent cooking, false lashes melt wearing them while cooking,” he wrote.

Related Articles Deja vu! PU Abu’s new wife announces divorce a day after hinting at pregnancy PU Abu nafi, isteri dakwa ‘dalam proses bercerai’ PU Abu bakal timang anak lagi? Isterí belum sedia umum

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Q: Is that red color?
A: Yes, that’s red, that’s not burgundy, that’s totally red, my hair color is burgundy, but that’s burgundy and red

Hijab is an Arabic word directly translated as “barrier”. Many would recognize that the word means the headscarf that Muslim women wear for religious belief. Others would describe it as a tool of oppression in a patriarchal society aimed at policing women’s bodies. City High is home to a growing Muslim student population, some choosing to dress modestly and others not.

Contrary to popular belief, the hijab is not just a physical object but rather the concept of both inner and outer modesty. It does not stop with covering the hair. There has been much dispute within the Muslim community as to whether or not covering the hair is obligatory (fard) to fulfill the requirements of Islam. If this is indeed the case, then it would be unlawful (haram) in belief not to cover the head.

Feda ElBadri ’21 is a Muslim woman who chooses not to cover her hair in public.

“To me, [the concept of] hijab is modesty,” ElBadri said. “I don’t want it to seem like everything I do on the outside somehow shows who I am on the inside. I don’t think the way we behave and how we come across to other people means in any way that we’re good or bad.”

Still, many Muslim women who cover their hair in hijabis draw confidence and strength from their headscarves.

Nadal Elmak ’21 believes that covering hair is fard and started covering her own hair at the age of twelve. It was a decision she didn’t make without careful consideration.

“I thought, ‘What if people start bullying me for wearing this hijab? And I see other people getting mean comments. Maybe I shouldn’t wear it,'” Elmak said.

Despite her inhibitions, she eventually decided to wear a headscarf to school one day in seventh grade.

“I was nervous. It was really scary and people just stared at you,” Elmak said.

Although three years after that first day in seventh grade, Elmak still has no regrets about her initial decision to cover her hair, she believes it has boosted both her spirituality and confidence.

“I feel like a hijab is protection from other people,” Elmak said, “I don’t need anyone. With the hijab I can speak and feel protected. I feel Allah [God] everywhere with me.”

While Elmak may have had to deal with her fears about how other people perceive her hijab, ElBadri has dealt with misconceptions about her spirituality and commitment to Islam because of her choice not to cover her hair.

“People don’t think I’m Muslim or they think I’m not religious,” Elbadri said. “I cover my hair to pray, and perhaps because for me the hijab is intertwined with communication with God, it will always have that wearer-to-God connection.”

The Muslim community is large, with an estimated 1.8 billion adherents, according to the Pew Research Center. At this size, it should come as no surprise that not all followers of “the world’s fastest growing major religion” believe that covering one’s hair and following the rules of hijab is a required part of belief.

Samina Ali is an outspoken author, Muslim feminist and activist who has written for The Huffington Post and The Daily Beast, among others. Her TEDx talk, What Does the Qur’an Really Say About a Muslim Woman’s Hijab? has been viewed over 3.8 million times since it was first published in early 2017. In it, she describes the hijab as interpreted in modern times as a by-product of misogyny, functioning as a tool to police and protect Muslim women’s bodies in roles subordinate to their male counterparts.

“It is the women who committed the crimes. It’s the women who had these weird ideas in their heads, ideas that actually got them out of the house, into society, in the belief that they could make a contribution, and we all know, honorable women , They stay at home; honorable women remain invisible,” Ali said in her speech.

Muslim women’s relationship to hijab is non-binary. A woman’s perspective on the idea of ​​hijab can change even within her own lifetime. Enter Dina Torkia.

Torkia, better known by her web alias Dina Tokio, is a Youtube personality and social media influencer who first rose to prominence as a modest fashion icon for her hijab tutorials and headscarf.

Torkia, who also made comments condemning the community of Muslims who chose to wear the headscarf as a “toxic cult,” has since received a spate of negative backlash for her public decision. So much so that she was able to create a 45 minute video just by reading the snarky comments on her videos.

Torkia provides a very public and fierce example of the criticism Muslim women face when making decisions about how best to follow their faith. Although doubts about the hijab are not uncommon, many women do not take off the headscarf because of this.

Similar to Elmak, Heibat Ahmad ’21 was in the seventh grade when she started covering her hair.

“I had just got back from my trip from Sudan and saw that all my neighbors and family were wearing them. I wanted to try it and I stuck with it,” said Ahmad.

However, unlike Elmak, Ahmad had doubts after her decision.

“The same day, in seventh grade, I was in the car and was about to be dropped off. I was in the car and I was like, ‘You know, I kind of don’t want to do this,’ but I went in and did it anyway,” Ahmad said.

Neither Ahmad nor Elmak recall ever feeling pressure from family members to cover their hair.

“I think they would be shocked by the change because I’ve been wearing [a headscarf] consistently for four years now, but I think they’d be fine [if I took it off],” Ahmad said.

Ultimately, ElBadri wants Muslim girls to know that they have a choice about whether or not to cover their hair.

“If we say something like ‘All Muslim women should wear hijab,’ what are we going to do? Are we making it a problem for Muslim women who don’t wear hijab?” asked Elbadri. “I value the connection that [I] have with God, with Allah, more than anything. If you feel [covering your hair] strengthens your connection, then do what you are doing. You do it to be a better Muslim, to be a better person. I don’t want you trying to be better for others because at the end of the day it’s about you and your relationship with your religion.”

How Young Muslims Define Halal Dating For Themselves

Enlarge image Toggle caption Fahmida Azim for NPR Fahmida Azim for NPR

When 18-year-old Nermeen Ileiwat first started college, she couldn’t wait to start a relationship — maybe even before graduation. But after a year, the aspiring sophomore realized that she had no idea what she wanted out of life and was unable to form a relationship.

This decision didn’t last long. Just a few months later, Ileiwat met someone at a party and their friendship quickly grew into something more.

However, the date for the 21-year-old, who is Muslim, was not that easy. They have religious restrictions that limit physical contact in premarital relationships. They chose to focus more on developing their emotional intimacy, with the occasional hug or kiss. Out of respect for their religious beliefs, Ileiwat and her boyfriend decided not to engage in advanced sexual activity until their marriage.

For young couples like her, the idea of ​​dating is rampant, and it means balancing their religious views with their desire for emotional intimacy. But the term “dating” still invites many Muslims, especially older ones, to an offensive proposition, no matter how innocent the relationship may be. Dating is still linked to its Western origins, which implies underlying expectations of sexual interactions – if not outright premarital sexual relations – that Islamic texts forbid.

But Islam does not forbid love.

Ismail Menk, a renowned Islamic scholar, argues in one of his lectures that love within boundaries and with expectations of marriage is an accepted fact of life and religion – if done right. The “right way,” he says, is to involve families at an early stage.

Before the advent of Western cultural influence, finding a marriage partner was almost exclusively a task for parents or relatives. But young Muslims have now taken it upon themselves to find their partners, relying on their own version of dating. Older Muslims continue to refuse dating, fearing that a Western world will also instill Western expectations of premarital sex in those relationships.

Adam Hodges, a former professor of sociolinguistics at Carnegie Mellon University in Qatar, argues that the term “dating” has an additional cultural and contextual layer that is often overlooked. “We use language to give meaning to the world around us. The way we perceive events or phenomena such as Therefore, some couples risk falling into the physical expectations that come with dating when they use dating slang to describe their relationship and refer to their significant other as “boyfriend” or “girlfriend,” Hodges says. But, he adds, those fears can be allayed because “the most important connotation that is borrowed is the ability to choose one’s mate,” which is also the main tenet of dating in the West.

Some young Muslim couples refute the notion that dating is offensive by calling it “halal dating.” Halal refers to something that is permitted in Islam. By adding the permissive factor, some young couples argue, they remove the notion that anything haram or forbidden, such as premarital sex, is happening in the relationship.

On the other hand, some young couples believe that dating shouldn’t have any stigma and therefore reject the idea of ​​calling it halal. “My justification is that we’re meeting with the intention of being married someday, and I think that makes it okay,” says Ileiwat.

Khalil Jessa, founder of Salaam Swipe, a dating app for young Muslims, also believes that the negative connotations associated with dating vary by society. “This notion that dating necessarily implies physical touch is an assumption that people make. When they take the word dating, they add that connotation, and I don’t think that’s necessarily the case. It’s up to each individual and each couple can decide how they want to interact with each other,” argues Jessa.

Getting to know someone and making the conscious decision to marry them is not alien to Islamic societies. Abdullah Al-Arian, a history professor at Georgetown University’s School of Foreign Service in Qatar, says the idea of ​​courtship has been present in Muslim societies for centuries but was pushed back in the colonial era. As the British and the rest of Europe colonized much of the world, they also imposed social restrictions on sexual interactions between unmarried couples, Arian says. These social restrictions have also prevailed in certain Islamic societies, with religious restrictions on gender leading some to separate the sexes as much as possible, including in schools, universities and even social gatherings.

Those practices began to unravel as women entered the labor market demanding their right to education and pursuing higher education, Arian says. Separation based on religious dogma became more difficult. And so, as the genders mixed, so did dating relationships in some societies. This further facilitated the imitation of Western conditions.

Changing notions of modernity, widespread urbanization, and the cultural hegemony of the West influenced something as intimate and personal as relationships, says Arian. But the most influential factor is globalization. “We’ve seen the full impact of globalization…especially in pop culture. Western cultural productions: music, film, TV shows,” he says. These “shared experiences,” as he calls them, have produced Third Culture children. These multicultural generations are growing up with “very different moral compasses, rooted in a range of influences, not just local but global,” says Arian.

Before social media and the spread of pop culture, it was much easier to enforce the ideologies that you want your child to follow. But this changed with increasing globalization. Young people were increasingly exposed to the rest of the world. Today, their ideologies and values ​​find no foundation in what their priests or imams preach, but in what influencers say and do on social media and pop culture.

Then there is the limitless online world.

Dating apps and websites that cater to young Muslims looking for meaningful long-term relationships are easy to find. Muzmatch, a dating app launched two years ago, has signed up 135,000 people. Other apps like Salaam Swipe and Minder report high success rates for young Muslims who have previously struggled to find a partner.

These apps allow users to filter their search based on the level of religiosity, the type of relationship they are looking for, and other aspects such as: B. whether the woman wears a headscarf and the man wears a beard.

While the men behind these apps launched them in hopes of providing young Muslims with a positive platform to interact, they say there are still many in their societies who resist the idea of ​​young couples interacting.

Haroon Mokhtarzada, founder of Minder, says much of this disapproval stems from fear of gossip in their communities rather than from the couples’ actual interaction. “There’s this general concern that people are going to talk. So I don’t think it’s the parents who are worried about themselves because they don’t want their daughter talking to a man or whatever as much as they are worried about their family names and people talking and become part of a gossip mill,” he says.

To counter this, Shahzad Younas, founder of Muzmatch, has integrated various privacy controls into the app, allowing people to hide their pictures until the game gets more serious and even allowing a guardian access to chat to ensure that he stays halal.

But no app setting can stop the gossip mill.

Like many Muslim women, Ileiwat has chosen not to wear a hijab, but that hasn’t kept her from stares and stares when out in public with her boyfriend. Because of the ban on premarital sex, older Muslims often disapprove of any visible interaction between unmarried young people, no matter how innocent. This can sometimes lead to the assumption that two people of the opposite sex just hanging out are having an inappropriate premarital relationship. “I think a lot of older people assume that any premarital communication between the opposite sex is tantamount to sex. That’s ridiculous, but it makes a juicy story,” says Ileiwat, adding that even some of her younger married friends are concerned about the gossip mill.

But the fear of gossip and the older generation’s fear of sexual relationships between young men and women have made the concept of dating more intriguing to younger Muslims. Using the word dating to describe relationships has created a divide between older and younger generations. Hodges says children adopt popular slang from their peers, creating a barrier between what children say and how parents understand it. Because of these misunderstandings, many couples instead use words like “togetherness” and “an understanding” as synonyms when discussing their relationships with their parents.

Hodges refers to this gulf as “this ocean between England and America,” where words may be the same but the way they are perceived is very different. Mia, a 20-year-old Ethiopian-American college student who hasn’t had sex with her boyfriend in almost a year, can attest to that. “The idea of ​​dating my mother is basically haram. I like to use the word ‘talk’ or ‘get to know’. Many people in the Muslim community dislike using words like “girlfriend”, “boyfriend” or “date”. They prefer to use things like ‘understanding’ or ‘growing together’,” she says. But words, especially those borrowed from other places, soon take on the cultural context in which they are used. “Dating” has only recently entered the everyday language of young Muslims, so it may take a while to embrace the local contexts in which it is used.

“When people realize that dating is just a normal thing that’s been around for centuries, that you don’t have to learn it from movies, then people start to see it as something separate from physical [acts]. Physical relationships are just a choice,” said Taimur Ali, a senior at Georgetown University’s campus in Qatar.

The current generation “really wants to have the [dating] experience without having the full extent of the experience,” says Arian. But perhaps, he suggests, young Muslims need to develop something for themselves that is “more rooted in our own moral sensibilities.”

Neha Rashid is an NPR intern and journalism student at Northwestern University’s Qatar campus. Follow her @neharashid_.

Synthetic wigs are less expensive than human hair wigs and often come in a variety of fun colors and classic colors. The best thing to do when you get bored with your current collection is to buy a new wig in the color of your choice. But if you’re looking for a quick DIY project and are willing to risk an aging wig, then read on!

Challenges of dying synthetic wigs

Synthetic wigs are made from processed fibers such as polyester, acrylic, and polyvinyl, which makes them difficult to dye. These synthetic materials do not have the natural pigments that real human hair has, meaning regular hair dye will not work on synthetic wigs. Instead, we recommend using fabric dyes made specifically for polyester and synthetic materials.

You are also probably wondering how to dye a synthetic wig lighter, unfortunately synthetic wigs cannot be bleached. This means any dye you use must be a darker color than the wig you are dyeing. White wigs, silver wigs, and pastel wigs are usually the easiest to dye.

Hello Beautiful!

I am so happy that you are here. I believe we all deserve to feel empowered in our own skin and I believe hair empowers us. I believe when we feel empowered, we show our best side. Let’s get acquainted with the care and styling of your new hair in this week’s post!

You have many options for styling your human or synthetic hair wig. There are also many ways to achieve your desired look. From my experience after 15 years of working with wigs and hair extensions, I will share my best practices to protect your investment and feel that your hair accessory has become a part of you. Most of the tips I’m going to share with you you could do at home. However, we offer all of these services in the studio if you are unsure or simply want us to do it.

A common concern of wig wearers, especially beginners, is “how long do wigs last?” Of course you want your synthetic or human hair wig to look and feel as beautiful as when you first bought it, but that can be a difficult question to answer, as they have different lifespans due to their construction.

To ensure your wig maintains its impeccable style, we offer you some of our top wig care tips. Now let’s discuss two of the most frequently asked questions: “How long do human hair wigs last” and “How long do synthetic wigs last?”

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Many people ask whether Muslim women are allowed to wear artificial nails or not. This question has many different dimensions and there is no clear answer to it when we look at the teachings of different scholars. However, if summed up in a few lines, according to the scholars, it is not haram for a woman to wear artificial nails. However, it is not recommended if you have artificial nails; they cannot perform wudhu, which prevents them from praying. But if you can make it between prayer times, there’s no problem doing what you like best!

Decisions Regarding Such Practices

Many traditions say that one who conforms to the practices of other tribes that are not Muslim is not an admirable thing.

So one can draw a correlation from this narrative and understand how Muslim women are not sympathetic to wearing artificial nails. Therefore, it can be said that wearing fake nails and fake hair extensions is practically not haram for you. So the best would be to avoid them for obvious reasons given in such narrations.

However, using nail polishes or fake nails is entirely a personal choice. If you feel comfortable doing it, don’t hold back. Just make sure to keep a balance between your religion and your fashion so that one doesn’t get in the way of the other.

When is it “not allowed”?

One of the main reasons one should not indulge in the practice of acrylic nails or fake nails is the process by which they are applied to your nails. For example, acrylic nails are glued over your original layers using UV light and other products. This means your original cuticle has an extra layer of product on top. In addition, the artificial nails are covered with nail polish. This means that this will be another layer of substance over your nails.

Well why is it important? Because if you have put or glued that much substance on your nails, it means you cannot do Wudhu. Also, it damages your nails. Putting nails on is not specifically haram, but not being able to pray because of it is a sin. And yes, some of you may be wondering if you can apply these nails between namaz timings. That’s allowed, so go!

However, some consider it a waste of time and money as it takes about an hour to get a perfect manicure for your fake nails. And you can’t spend that much time three or four times a day just so you can pray.

Are artificial nails harmful?

Nails themselves are not harmful or harmful. The process is harmful. Wearing artificial nails involves the use of various chemicals and pollutants. If you wear them, get them touched up, take them off, you’re using chemicals on your nails. These substances can damage your natural nail coating. In addition, this can lead to fungus and other infections in the nails.

So a reliable way to do this is to be careful with the chemicals you use with them. And also, if you decide to get touch-ups or manicures, make sure you know what substances are being used on your hands and whether they’re safe or not.

When can you wear artificial nails?

Well, we know that most of you might feel bad because many people find these nails beautiful and admiring. Here are some conditions under which you can wear artificial nails:

When you are menstruating, you are exempt from prayer and fasting. Therefore, if you miss your prayers, you are not committing a sin. So apply them while you have your period and remove them when you start praying again. But if you have to attend an event or wedding, you can also put them on at that time and remove them afterwards to get on with your usual life.

Another way to wear colors on your nails without having to worry about anything is to use waterproof nail polishes. There are waterproof nail polishes and acrylic nails – they let the water in when you perform wudhu. In this case, your wudhu is valid and you will not miss a prayer. And on these nails you can also apply breathable nail polish which is called halal nail polish because it does not prevent water from reaching your body.

While talking about fake nails and hair extensions, many Islamic scholars allowed people to wear them. However, when you die, your acrylic nails and extensions must be removed as they prevent water from reaching your body. In some cases, people may not be able to remove acrylic nails from your body, which is considered inappropriate as your ghusl is not complete.

If you’re confident and can get by between prayers and nails, you definitely can. They look great and no doubt you will look great wearing them too.

Bring away

If we look at the Quran or narration, there are no specific rules about artificial nails or hair extensions. Mainly because those things weren’t that common among people back then. However, if you really want to get them, you can compensate by wearing breathable nail polishes. Muslim scholars consider them Halal as they do not prevent water from reaching your body. And you can use artificial nails between your namaz timing.

Therefore, the bottom line is that it is everyone’s personal choice. If you want to do it, by all means do it. No one will stop you – but try to find substitutes, such as breathable nail polish that will allow you to pray and perform wudu while wearing it. So you don’t have to leave everything out; just learn to prioritize your life according to Islam.