I would like to know if Islam allows us to change our physical features in case we don’t like them and want to look nicer to ourselves and others. I want to get a nose job done but am afraid that Allah might do not like it for He is the one who created and fashioned us.
I do not think there is any expression in the Qur’an that can be translated to mean that God does not allow nourishing a desire for Zeenah and thus forbids us from treating any flaws in our physical stature. God has mentioned the beauty of stature in man in positive terms and has alluded to the fact that this is indeed a blessing from Him.
Consider the following verses from the Qur’an says:
He has created…
It is generally said that a women should not apply hina or hair colour during her menstrual cycle. The reason is that she is impure at that time and as such cannot get pure on getting bath once her cycle is over. These colors go with time and cannot be removed through taking bath. In other way you can say that if she has applied it before her menstrual period then it is ok as she was pure at that time. The same issue will apply when bath is due on her after copulation and she applies hina etc. before the bath at that stage. Kindly advise.
Since the matter relates to Ijtihaad there may be different opinions. We do not think that hina is something that creates a layer on the skin hindering its swashing. If somebody feels that way he may adopt this careful approach. However, we would not declare it necessary until and unless the given reason is established.
I read your answer on 'Economic System' wherein you asserted this principle: "It needs to be appreciated that man has been blessed with the faculty of intellect and reason and has also been blessed with innate guidance regarding good and evil. In the affairs of life, his intellect and innate guidance are generally enough to guide him and show him the way".
Of course you have learnt this principle from Mr Javed Ahmed Ghamidi. In this connection, I would like to ask how can reason and innate guidance determine good and bad; i.e. what is the rational or intuitive criterion to differentiate between good and evil?
The Qur'an says that the Almighty has blessed man with the ability of distinguishing good from evil. Thus all of us know that honesty is a cherished value and telling lies is a condemned trait. We do not need to ask any external agency for this. Each and every human being is equipped to make this decision and his own conscience guides him in this regard.
What is the significance of latif (spiritual parts of human self)? Do they find a mention in the Qur’an?
The Holy Qur’an refers to a nafs-i lawwamah, the spiritual aspect of a human being nafs. The Book also employs the expression fu’ad or qalb for this entity. On the basis of this, Muslims scholars have believed in that we have a spiritual aspect of our being. Actually the Book uses the words fu’ad and qalb for nafslawwamah figuratively. Nafs lawwamah is basically the faculty of our mind blessed with the following…