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401 | Ruling on being forced to shave one’s beard for those who work in the army | Question
I am in the army and I always shave my beard, because I am forced to do so. Is this haraam or not? | Praise be to Allah.It is not permissible to shave the beard, because according
to saheeh ahaadeeth, the Messenger
(peace and blessings of Allaah be upon him) commanded us to leave it
alone and let it grow. He (peace
and blessings of Allaah be upon him) told us that by leaving it alone
and letting it grow, we would be differing from the Magians and mushrikeen,
and he (peace and blessings of
Allaah be upon him) had a thick beard. It is obligatory for us to obey
the Messenger (peace and blessings
of Allaah be upon him); following his example with regard to attitude
and actions is one of the best deeds, because Allaah says (interpretation
of the meaning):
“Indeed in the Messenger of Allaah
(Muhammad) you have a good example to follow [al-Ahzaab 33:21]
“And whatsoever the Messenger
(Muhammad) gives you, take it; and whatsoever he forbids you, abstain
(from it) [al-Hashr :7]
“And let those who oppose
the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal
ways, orders, acts of worship, statements) (among the sects) beware,
lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing,
overpowered by a tyrant) should befall them or a painful torment be
inflicted on them [al-Noor
24:63]
Imitating the kuffaar is one of the gravest of evil actions,
and is one of the causes of being gathered with them on the Day of Resurrection,
because the Prophet (peace and
blessings of Allaah be upon him) said, “Whoever imitates a people is
one of them.” If you are doing a job where you are required to shave
your beard, do not obey them with regard to that, because the Messenger
(peace and blessings of Allaah
be upon him) said, “There is no obedience to any created being if it
involves disobedience to the Creator.” If they oblige you to shave
your beard, then leave that job where you are being forced to do something
that angers Allaah. There are many other ways of earning a living, may
Allaah be praised. Whoever gives up something for the sake of Allaah,
Allaah will compensate him with something better than that.
May Allaah help you and make things easier for you. May
He make us and you steadfast in His religion.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat
al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may
Allaah have mercy on him), vol. 8, p. 376
But if your military
service is obligatory and they take you by force and shave your beard,
then the sin is on them and not on you at all. And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/8230/ruling-on-being-forced-to-shave-ones-beard-for-those-who-work-in-the-army | 188 | 8,230 |
402 | Cosmetic products that contain alcohol | Question
Is it allowed to use beauty products (i.e body creams etc) that contain alcohol. | Praise be to Allah.It is safer not to use beauty
products that contain alcohol, because of the difference of opinion
as to whether intoxicating substances are naajis (impure) or not. If
one is forced to use them and the amount of alcohol contained is very
small, then it is OK, in sha Allaah. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/10337/cosmetic-products-that-contain-alcohol | 188 | 10,337 |
403 | Is Trimming the Beard Haram? | Question
I have a question about the beard. I know that the beard should be left alone and not trimmed. But there are some people who let their beard grow and they look scary. Our imam told us that it is not sunnah to let the beard grow so long that the faces look scary. Some men only have goatee, hair on their upper lip and chin and they are ‘alims and imams. Can you please help me on this subject? | Praise be to Allah.Is it haram to trim the beard?
The Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him) indicates that it is obligatory to let the beard grow and that it is haram to shave it or cut it .
The Prophet (peace and blessings of Allah be upon him) said: “Cut the moustache and let the beard grow; be different from the unbelievers.” (al-Bukhari, al-Libas, 5442; Muslim, al-Taharah, 382)
There are many hadiths which say the same as this hadith, indicating that it is obligatory to leave the beard alone and let it grow and that it is haram to shave it or cut it .
Whoever claims that letting the beard grow is no more than a Sunnah for which a person may be rewarded and the one who does not do it will not be punished is going against the sound hadiths.
Did the Prophet trim his beard?
The report that says that the Prophet (peace and blessings of Allah be upon him) used to trim the length and breadth of his beard is a false hadith.
Islam is the religion of beauty
But it should be noted that Islam is the religion of beauty, as it was narrated in the hadith, “[A man said,] ‘What if a man likes his clothes and his shoes to look good?’ The Prophet (peace and blessings of Allah be upon him) said, ‘Allah is Beautiful and loves beauty.’” (Narrated by Muslim, al-Iman, 131)
The Prophet (peace and blessings of Allah be upon him) commanded [one of his Companions] to change gray hair , when he said, “Change this gray hair, but avoid black.” (Narrated by Muslim, Kitab al-Libas wa’l-Zinah, 2102)
The Prophet (peace and blessings of Allah be upon him) recommended combing hair, and said, “Whoever has hair, let him take care of it.” (Abu Dawud, Kitab al-Tarajjul, 3632. Al-Albani said in Sahih Sunan Abi Dawud: it is hasan sahih. Hadith no. 3509)
Al-Hafiz Ibn Hajar said: “Ibn Battal said: combing means tidying the hair of the head and beard, and oiling it.” This is the Sunnah of the Prophet (peace and blessings of Allah be upon him), and he (peace and blessings of Allah be upon him) said, “Whoever turns away from my Sunnah has nothing to do with me.” (Narrated by al-Bukhari, al-Nikah, 4675)
Unwanted beautification
The beauty referred to is shar’i or Islamic beauty (beauty as prescribed in Islam), and not the so-called beauty which appeals to sick minds which are enamoured of non-Muslim fashions and the appearance of corrupt people such as male and female actors and singers, or fashion models.
Hence when some people were misled by those immoral western women who pluck or shave or draw their eyebrows , or make their nails long, or have tattoos, and thought that this is beauty, many Muslim women imitated them in these things, even though they are forbidden by shari’ah.
The point is not what is fashionable in the east or the west, the point is the shari’ah which advocates wearing perfume (for men), keeping clean, dressing nicely, combing the hair, changing gray hair, and other kinds of beautification which are prescribed in Islam.
And Allah is the Source of strength. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/9977/is-trimming-the-beard-haram | 188 | 9,977 |
404 | Ruling on women wearing perfume | Question
I heard that women are not allowed to wear purfume, and that it makes them like an adulteress. Why can men purfume, but women can't? | Praise be to Allah.Wearing perfume is permissible for women if they are at home
or among other women. If it is done in order to please her husband, then it
is mustahabb, because it is part of being a good wife. But if a woman puts on
perfume and goes out with the purpose of letting non-mahram men smell it, then
it becomes haraam, and she is a sinner if she does that, because that involves
causing fitnah (temptation) to men. If a man puts on perfume and goes out, that
does not cause any fitnah, unlike the case of a woman who goes out wearing perfume.
If we assume that a man may cause fitnah if he goes out wearing perfume, as
may be the case if he is beardless and handsome, such that he may even cause
fitnah to men, then in this case he has to avoid things that may lead to fitnah,
including wearing adornments and perfumes. And Allaah is the Source of strength.
See also Question # 7850
and Kitaab al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah,
3/903 | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/9105/ruling-on-women-wearing-perfume | 188 | 9,105 |
405 | Ruling on leaving a tattoo on the body or a gold tooth after finding out that it is haraam | Question
What is the ruling on leaving a tattoo on the body after finding out that it is haraam? Also what about leaving a gold tooth which a Muslim had done when he was unaware (of the ruling), but if he has it removed after knowing that it is haraam, it will leave a gap in his mouth? | Praise be to Allah.Please note that tattoos on the body are
haraam, because it was reported that the Prophet
(peace and blessings of Allaah be upon him) cursed the one who makes
hair extensions and the one who asks for that to be done, and the one
who does tattoos and the one who asks for them to be done. If a Muslim
does that when he is unaware of the fact that it is haraam, or that
is done to him when he is a child, then he has to remove it when he
comes to know that it is haraam. But if removing it is too difficult
or will cause him harm, then it is sufficient for him to repent and
seek forgiveness, and it will not matter if he leaves the mark on his
body. With regard to having a gold tooth fitted when it is not needed,
this is not permissible, because gold is haraam for men, unless there
it is necessary for some valid reason. I understood from your question
that you did that for the purpose of beautification, so you have to
remove it. You can have it replaced with something else that is made
of permissible material, other than gold. May Allaah help us all to
do that which pleases Him. Wa’l-salaamu ‘alaykum wa rahmat-Allaah wa
barakaatuhu. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/9098/ruling-on-leaving-a-tattoo-on-the-body-or-a-gold-tooth-after-finding-out-that-it-is-haraam | 188 | 9,098 |
406 | The issue of making markings on the face to distinguish each tribe | Question
We hope that you can advise us on the issue of shalookh which means markings made with a razor on the face in order to distinguish each tribe from the others. Is this halaal or haraam? | Praise be to Allah.In Arabic this is called washm
(lit. tattooing). This was forbidden by the Prophet
(peace and blessings of Allaah be upon him), and he cursed those who
did it. It was narrated in a saheeh report that he
(peace and blessings of Allaah be upon him) that he cursed the one who
consumes riba (interest) and the one who pays it, and he cursed
the one who does tattoos and the one who asks to be tattooed. There
is no difference between tattoos on the face or on the hand or elsewhere.
With regard to what has been done in the past as a result of ignorance,
it is sufficient to repent for that, and praise be to Allaah. If it
is possible to remove it without causing harm, then that must be done.
With regard to the future, after coming to know the ruling of Allaah,
the Muslim must beware of that which Allaah has forbidden. This applies
to both men and women. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/9121/the-issue-of-making-markings-on-the-face-to-distinguish-each-tribe | 188 | 9,121 |
407 | What is the ruling on women using perfume scented with ‘ood or roses | Question
If a woman uses musk or perfumes scented with ‘ood or roses, or other kinds of perfume, and their fragrance is obvious, what is the ruling on her using them, especially if the woman goes out of her house? Does honouring female guests by perfuming them with bukhoor (incense) or other perfumes come under the same ruling? | Praise be to Allah.It is not allowed for a woman to go out wearing perfume
to the market place. She should not go out like that or help her visitors
and guests to do so. Rather she should advise them and say, we would
like to offer you perfume but it is not allowed for a woman to go out
wearing perfume to the market place. In this manner she will combine
the actions of offering sincere advice with avoiding something that
Allaah has forbidden us to do. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/9099/what-is-the-ruling-on-women-using-perfume-scented-with-ood-or-roses | 188 | 9,099 |
408 | Ruling on one who trims his beard | Question
What is the ruling on one who trims his beard and makes all parts of it even in length? | Praise be to Allah.It is obligatory to leave
the beard alone and let it grow, and not do anything to it, because
it was proven that the Prophet
(peace and blessings of Allaah be upon him) said: “Trim the moustache
and let the beard grow; be different from the mushrikeen.” (Saheeh,
agreed upon, narrated from Ibn ‘Umar). Al-Bukhaari (may Allaah have
mercy on him) narrated in his Saheeh from ‘Ibn ‘Umar (may Allaah
be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) said: “Cut the moustache
and leave the beard alone; be different from the mushrikeen.” Muslim
narrated in his Saheeh from Abu Hurayrah (may Allaah be pleased
with him) that the Prophet
(peace and blessings of Allaah be upon him) said: “Trim the moustache
and let the beard grow; be different from the Magians (Zoroastrians).”
All of these ahaadeeth indicate
that it is obligatory to leave the beard alone and let it grow, and
that it is obligatory to trim the moustache. This is what is obligatory
as taught and enjoined by the Prophet
(peace and blessings of Allaah be upon him). This was the example set
by the Prophet
(peace and blessings of Allaah be upon him) and his companions (may
Allaah be pleased with them), to be different from the mushrikeen and
to avoid resembling them or resembling women.
With regard to the report
narrated by al-Tirmidhi (may Allaah have mercy on him), that the Prophet
(peace and blessings of Allaah be upon him) used to trim something from
the length and breadth of his beard, this is a false report according
to the scholars, and it is not a saheeh report from the Prophet
(peace and blessings of Allaah be upon him). Some people clung to this
hadeeth to prove their point, but it is a report which is not saheeh,
because its isnaad includes ‘Umar ibn Haaroon al-Balkhi, who was accused
of lying.
It is not permissible for
the believer to pay any attention to this false hadeeth, or to take
what some of the scholars say as a concession. The Sunnah applies to
everyone, and Allaah says (interpretation of the meaning):
“He who obeys
the Messenger (Muhammad), has indeed obeyed Allaah”
[al-Nisa’ 4:80]
“Say: ‘Obey Allaah
and obey the Messenger, but if you turn away, he (Messenger Muhammad)
is only responsible for the duty placed on him (i.e. to convey Allaah’s
Message) and you for that placed on you. If you obey him, you shall
be on the right guidance. The Messenger’s duty is only to convey (the
message) in a clear way (i.e. to preach in a plain way)’”
[al-Noor 24:54]
“O you who believe!
Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims)
who are in authority. (And) if you differ in anything amongst yourselves,
refer it to Allaah and His Messenger, if you believe in Allaah and in
the Last Day. That is better and more suitable for final determination”
[al-Nisa’ 4:59] | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/13660/ruling-on-one-who-trims-his-beard | 188 | 13,660 |
409 | Cutting hair to make it all of equal length is permissible so long as one does not resemble the kuffaar | Question
What is the ruling on muslim men cutting there hair is there limitaions like it has to be done equall length..Please explain this | Praise be to Allah.
Cutting hair to make it all of equal length, reaching
the shoulders or ears is OK, so long as that does not involve resembling
the kuffaar. Resembling the kuffaar is haraam even if it is in regard
to something that in principle is permitted.
With regard to cutting some of the hair and leaving some
of it, that is not permitted. This is the hairstyle which was forbidden
by the Prophet
(peace and blessings of Allaah be upon him), as is narrated in Saheeh
al-Bukhaari and elsewhere.
This ruling applies to both men and women. It is OK to
cut the hair and make it of equal length so long as that does not involve
resembling the kuffaar, or making men resemble women and vice versa.
Women should not cut their hair short in a manner that resembles men’s
hairstyles. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/12701/cutting-hair-to-make-it-all-of-equal-length-is-permissible-so-long-as-one-does-not-resemble-the-kuffaar | 188 | 12,701 |
410 | Sex-change operations | Question
Is it permitted for a person to change his sex from a woman to a man or vice versa? Please give evidence from the Quran and Sunnaah. | Praise be to Allah.It is not permissible for a person to change sex from male to female or vice versa. The Muslim has to be content with what Allah has decreed, for He has placed him in a suitable position. He does not know – perhaps if he was female that would not be good for him, or if she was male that would be bad for her. Similarly, there are some people for whom nothing but poverty is good, and if Allah made such a person rich it would be harmful for him; and there are others for whom nothing but richness is appropriate, and if they became poor that would be harmful to them.
Some women wished that they could be men who would fight in the way of Allah. This was just wishful thinking, but Allah revealed the prohibition of that wishful thinking in the aayah (interpretation of the meaning):
“And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned”
[al-Nisaa’ 4:32]
If mere wishful thinking is forbidden, then how about taking action based on that? If the Muslim is forbidden to change the creation of Allah in minor cases, so how about changing sex altogether?
Shaykh ‘Abd al-Kareem al-Khudayr
Changing one’s sex is a kind of tampering with the creation of Allah and following the way of the Shaytaan who vowed that he would misguide the sons of Adam in this way and in others, as Allah tells us that he said:
“and indeed I will order them to change the nature created by Allah”
[al-Nisaa’ 4:119 – interpretation of the meaning]
We ask Allah to keep us safe and sound. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/21277/sex-change-operations | 188 | 21,277 |
411 | Ruling on women wearing lipstick | Question
is putting on lipstick harram or resembling the non-Muslim's ( tahsaboh bil kufar ), please I wish to know this answer, because allot of Ulama say's that its harram, because maybe it has pig's fat, but what if I know for sure that it does not have animal fat in it, may I use it?
Ofcourse i would not go out with it, i know its haram in that case. But at home, to adore myself.
So my question is is it HARRAM to wear LIPSTICK? | Praise be to Allah.
Using cosmetics such as lipstick and blusher is OK, especially for a
married woman.”
Fataawa
Shaykh Ibn ‘Uthaymeen,
part 2, p. 828 .
If a woman does not appear wearing that
in front of strange men (non-mahrams) and it does not contain any impure
substances such as pig extracts, and it is not harmful to the skin,
then it is permissible, especially in order to beautify oneself for
one’s husband. The basic principle concerning adornments is that they
are permissible. And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/13466/ruling-on-women-wearing-lipstick | 188 | 13,466 |
412 | Ruling on using perfumes which contain alcohol | Question
What is the ruling on using perfumes which contain some alcohol? | Praise be to Allah.The basic principle is that the perfumes which are common among people are permissible, except in cases where they are known to contain something which would prevent their use, such as their containing intoxicants, or where a large quantity of the perfume would cause intoxication, or it contains something impure (najaasah), etc. But in principle the perfumes which are common among people are permissible, such as ‘ood, amber and musk, etc.
If a person knows that there is a perfume which contains something that would prevent its use, such as intoxicants or impure materials (najaasah), then he should not use it. That includes colognes, because we know from the testimony of the doctors that they are not free from intoxicants. They contain a large amount of alcohol which is an intoxicant. So we should not use them unless we find kinds which are free of such materials. There are enough kinds of permissible perfumes to leave us with no need for these, praise be to Allah. The same applies to all kinds of drinks or foods which contain intoxicants – we should not use them. The guideline is that whatever intoxicates in large quantities is haraam in small quantities. The Messenger (peace and blessings of Allah be upon him) said: “Whatever intoxicates in large quantities is haraam in small quantities.”
And Allah is the source of strength. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=13 | https://islamqa.info/en/answers/9056/ruling-on-using-perfumes-which-contain-alcohol | 188 | 9,056 |
413 | Being concerned with one’s appearance | Question
Some people are extremely concerned with their appearance and clothes, and spend a great deal of money on that. Is this in accordance with Islam or not? | Praise be to Allah.Being overly concerned with ones appearance is the kind of extreme action that is condemned, because Islam is the religion of moderation that favours the middle path between extremes of any kind. Allaah said (interpretation of the meaning):
O Children of Adam! Take your adornment (by wearing your clean clothes) while praying [and going round (the Tawaaf of ) the Kabah] and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance). [al-Araaf 7:31]
So Allaah has commanded us to take our adornment when coming to the mosque to pray, and He has permitted us to eat and drink, then He warned us against being extravagant and going to extremes, and has told us that He does not love those who waste by extravagance.
And Allaah said (interpretation of the meaning):
But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, the spendthrifts are brothers of the Shayaateen (devils), and the Shaytaan (Devil-Satan) is ever ungrateful to his Lord [al-Israa 17:26-27]
The spendthrift is the brother of the Shaytaan and shares the same attitude, because he wastes money and spends it on things that are of no benefit. The measure of whether a thing is of no benefit is as the scholars said: if it is of no benefit in either religious or worldly terms.
The Muslims attitude should be as Allaah described it (interpretation of the meaning):
And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes) [al-Furqaan 25:67]. They tread a middle path between miserliness and overspending. Ibn Abbaas (may Allaah be pleased with him) said: Eat and drink and dress as you like, so long as you do not have two qualities: extravagance and showing off.
Many people are keen to make sure that their outward appearance is the best and cleanest and most proper, then they do not purify their hearts and souls of the diseases against which Allaah has warned us, such as hypocrisy, lying, envy, arrogance, showing off, pride, self-admiration, wrongdoing, ignorance and hatred towards the believers, or evil forbidden desires, etc. Allaah has told us that the garment of faith and taqwa (piety) is better than the outward garments. Allaah says (interpretation of the meaning):
O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts) and as an adornment; and the raiment of righteousness, that is better. Such are among the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, that they may remember (i.e. leave falsehood and follow truth). [al-Araaf 7:26]
The Prophet of Guidance (peace and blessings of Allaah be upon him) told us about the signs of a persons success:
Allaah does not look at the outward appearance or wealth of any one of you, but He looks at your hearts and deeds.
(Narrated by Muslim from the hadeeth of Abu Hurayrah). The heart is the seat of taqwa and a man's essential qualities and the treasures of knowledge, and deeds are the balance in which people will be weighed before Allaah, as Allaah says (interpretation of the meaning):
Verily, the most honourable of you with Allaah is that (believer) who has At-Taqwaa [al-Hujuraat 49:13]
So it is strange indeed that a person would pay attention to how he appears to others, and wash and adorn himself lest there appears to be anything wrong with him, then he does not pay any attention to his heart which is what the Creator looks at, and he does not purify and adorn his heart.
We ask Allaah to reform our hearts and purify our tongues and cause all our faculties to obey Him. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/5555/being-concerned-with-ones-appearance | 188 | 5,555 |
414 | Can a Man Trim His Eyebrows? | Question
Is it permissible for men to trim the eyebrows to make them look tidy (i.e. to make them look presentable - not shaping them to make them look fashionable!)? | Praise be to Allah.It is forbidden for men to pluck their eyebrows . (Al-Mawsu`ah Al-Fiqhiyyah, part 14, Tanammus)
It is not permissible for men, just as it is not permissible for women , to trim their eyebrows. Islam forbids plucking even one hair , and trimming could affect every hair, which is worse. (This was the fatwa of our Shaykh `Abd Al-`Aziz ibn Baz, when he was asked this question verbally).
But if the eyebrows are causing harm, such as falling over the eyes and preventing one from seeing properly, they may be trimmed as much as needed to remove the problem. (From a discussion of the matter with Shaykh `Abdullaah ibn Qa`ud)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/3928/can-a-man-trim-his-eyebrows | 188 | 3,928 |
415 | Plucking and dyeing the eyebrows | Question
I understand that plucking the eybrows is prohibited in Islam. I have the following questions. 1) Can the eybrow hairs be trimmed? 2) Can the eybrow hairs be lightened in color (for example from brown to blond)?
Please provided daleel. | Praise be to Allah.Namas is the word used to describe plucking the eyebrows. According to a saheeh hadith, the Prophet (peace and blessings of Allah be upon him) said: “The woman who plucks facial hair and the woman who has this done are cursed.” (Reported by al-Bukhari and Muslim).
Namas means plucking the hair, or it was said that it means plucking the facial hair. “The woman who plucks facial hair” is the woman who removes hair from her own face or the face of another woman. “The woman who has this done” refers to a woman who plucks hair from her own face or tells another woman to do this for her. Minmaas refers to tweezers, the tool used to remove a thorn. When a woman removes hair from her face, this can also be done by using a thread. This also includes thinning the eyebrows.
The fuqaha’ agreed that plucking the eyebrow hair is included in the removal of facial hair, which is forbidden because of the hadith: “Allah has cursed the women who pluck their facial hair and the women who have this done.”
The majority of fuqaha’ said that removing facial hair other than the eyebrows is also included in Namas, and the fuqaha’ agreed that the prohibition on Namas in the hadith should be understood to mean that it is haraam.
Removing facial hair is also forbidden for men. (Al-Mawsoo’ah al-Fiqhiyyah, part 14, Tanammus).
Al-Haytami said: as for removing some of the eyebrow hairs if they have grown long, I do not see anything wrong with this according to our companions, but it should be makrooh because it is changing the creation of Allah, may He be glorified and exalted. Nothing concerning this was narrated so it should be makrooh. (Al-Fatawa al-Kubra by Ibn Hajar al-Haytami, part 4, Baab al-‘Aqeeqah).
If the eyebrows have grown so long that they are troublesome or causing harm such as preventing one from seeing properly, then the part that is causing the problem may be trimmed.
With regard to dyeing the eyebrows or a part of them with a blonde colour or a colour similar to that of the skin, there is nothing wrong with this, as was stated in a fatwa issued by our Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baz (may Allah have mercy on him and raise his status). He also stated in a fatwa that it is permissible to remove hair growing between the eyebrows because this is not part of them, but he stated that it is not permissible to trim the eyebrows if they are not troublesome or causing harm.
And Allah knows best | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/4610/plucking-and-dyeing-the-eyebrows | 188 | 4,610 |
416 | Ruling on dyeing a white beard | Question
What is the ruling on dyeing a white
beard? | Praise be to Allah.Dyeing it with something reddish or yellowish is Sunnah,
but dyeing it black is haraam according to the sound opinion, and it was also said that it
is makrooh. This ban applies to both men and women, except for the man who is engaged in
jihaad (mujaahid). Al-Maawirdi said: “It is not haraam in his case.” In Saheeh
Muslim it is reported from Jaabir (may Allaah be pleased with him) that when the
Prophet
(peace and blessings of Allaah be upon him) saw that the beard of Abu Quhaafah,
who was the father of Abu Bakr al-Siddeeq (may Allaah be pleased with him), was so white,
he said, “Change this, but avoid black.”
(The above is the words of Imaam al-Nawawi).
Ibn ‘Umar (may Allaah be pleased with him) reported that he saw
the Prophet
(peace and blessings of Allaah be upon him) dyeing his beard with a yellowish
colour. According to another report, he added, “And I would like to do this.”
Imaam Ahmad and Ibn Maajah reported that Wahb said: “We entered
upon Umm Salamah (may Allaah be pleased with her) and she brought out some of the hair of
the Prophet
(peace and blessings of Allaah be upon him) to show us. It was dyed with
henna and katam.”
Katam is a plant that is mixed with henna, and it is used to dye the
hair and preserve the colour, as is stated in al-Qaamoos. When katam is used alone,
not mixed with anything, it produces a reddish-black colour.
Some people have the habit of dyeing their hair pure black at peace
time (i.e., when not engaged in jihaad). This is not right according to sharee’ah.
There have been cases where prospective brides and their families have been deceived and
cheated when a prospective husband has dyed his hair to give the impression of being young
and strong when in fact he is old and weak. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/3493/ruling-on-dyeing-a-white-beard | 188 | 3,493 |
417 | Are Coloured Contacts Haram? | Question
I want to know the Islamic view on wearing colored contact lenses. | Praise be to Allah.There are two types of contact lenses:
Ophthalmic contact lenses: those that are used to correct long- or short-sightedness etc. There is nothing wrong with using this kind of contact lens on the advice of a specialist eye-doctor.
Coloured cosmetic contact lenses: these come under the rulings on adornment. If a woman wears them for her husband, there is nothing wrong with it. If she is wearing them where others will see her too, then it should not cause any fitnah or temptation. There is also the condition that they should not cause any harm, and there should be no element of cheating or deceiving, such as a woman wearing them when she meets the man who is proposing marriage to her. Also, they should not be extravagantly expensive, because Allah says (interpretation of the meaning): “… and waste not by extravagance…” [Al-An'am 6:141]
For more about issues related to contact lenses, please see these answers: 152357 and 65693 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/926/are-coloured-contacts-haram | 188 | 926 |
418 | Is Alcohol-based Perfume Haram? | Question
I would like to ask you if wearing perfume such as CK Eternity, or Aramis which contains Alcohol SD, or Alcohol denat. | Praise be to Allah.We need to talk at length about the issue of perfumes that are said to contain cologne or alcohol . If the percentage of alcohol in perfume is very little, we say that it does not matter, and a person may use them without any concern, such as if the alcohol content is 5% or less. This does not matter.
If the percentage of alcohol in perfume is very high, so that you can detect it, then it is better not to use it except where it is necessary, such as for sterilizing wounds and the like.
In cases where it is not necessary, it is better not to use it, but we do not say that it is haram. The most we can say is that this high alcohol content is an intoxicant, and no doubt consuming intoxicants is haram according to the texts of Islam and the consensus of the scholars, but is using it in ways other than drinking it permissible?
This is open to speculation, but to be on the safe side we should not use it. If you say that it is open to speculation because Allah says (interpretation of the meaning): “O you who believe! Intoxicants, gambling, al-ansab [animals that are sacrificed on stone altars for idols], and al-azlam [arrows for seeking luck or decision], are an abomination of Shaytan’s handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from al-salah (the prayer). So will you not then abstain?” [al-Maidah 5:90-91], then we look at the general meaning of the phrase ‘So avoid (strictly all) that (abomination), and say that alcohol should be avoided in all cases, whether it is drunk or applied to the skin, or used in some other way.
If we look at the reason why, Allah says, “Shaytan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from the prayer. So will you not then abstain?”
We may understand this to mean that only drinking it is forbidden , because applying it to the skin does not lead to that (enmity and hatred, etc.).
So, in conclusion, we say that if the percentage of alcohol in this perfume is low, there is no need to worry about using it, but if it is high, then it is better to avoid it unless it is for a need, such as sterilizing wounds and the like.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/1365/is-alcohol-based-perfume-haram | 188 | 1,365 |
419 | Ruling on temporary tattoos | Question
What
is the ruling on so-called temporary tattoos, which is a kind of picture
that sticks to some part of the body and disappears after a few days? | Praise be to Allah.If
it is a picture of an animal etc., then it is haraam and is not allowed.
If it is a picture of trees or similar patterns, then it is OK, but in my
view it is better not to do this, because it imposes an extra burden on
women of spending and having to take care of these patterns. So it is
better not to do it. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/8904/ruling-on-temporary-tattoos | 188 | 8,904 |
420 | Is
there any recommended length of the beard? | Question
is there any recommended length of the
beard traceable from Prophet Muhammad SAAW | Praise be to Allah.There is no recommended or specified length of the beard, because
nothing to that effect has been narrated from the Prophet
(peace and blessings of Allaah be upon him). What has been reported is that
the beard should be left as it is.
Muslim (2344) reported that Jaabir ibn Samurah (may Allaah
be pleased with him) said: “The Messenger of Allaah
(peace and blessings of Allaah be upon him) used to have a very hairy beard.”
An-Nisaa’ (5232) reported from al-Baraa’ that he
(peace and blessings of Allaah be upon him) had
a thick beard; according to another report, he had a bushy beard; according
to another report, he had a wide beard.
Some scholars permit cutting the hair of the beard that exceeds
the amount that may be grasped in the fist, because Ibn ‘Umar did this;
but most of the scholars regard this as makrooh, which is more apparent because
of the reports referred to above.
Al-Nawawi said: the best is to leave it as it is and not touch
it or shorten it at all. (Tuhfat al-Ahwadhi, 8/39).
- As for the hadeeth, “He used to reduce the length and
width (of his beard)” – this is a false and fabricated hadeeth.
See al-‘Ilal al-Mutanaahiyah by Ibn al-Jawzi, 2/686
Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have
a good example to follow for him who hopes for (the Meeting with) Allaah and
the Last Day…” [al-Ahzaab 33:21]
“And whatsoever the Messenger (Muhammad) gives you, take
it; and whatsoever he forbids you, abstain (from it).” [al-Hashr 59:7]
Shaykh Ibn ‘Uthaymeen (may Allaah preserve him) said:
The definition of the beard as stated by the scholars of (Arabic) language is:
the hair of the face, jawbone and cheeks, in the sense that all the hair on
the cheeks, jawbone and chin is part of the beard and removing any of it is
counted as a sin, because the Messenger (peace
and blessings of Allaah be upon him) said: “Let your beards grow,”
“Leave your beards alone,” “Let your beards increase,” “Let
your beards be full.” This indicates that it is not permissible to remove
anything from the beard. But the sin may vary in degree – shaving the beard
is worse than shortening it, because it is a more obvious contradiction of the
Sunnah.
For more information, see Question # 1189.
And Allaah knows best | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/6657/is-there-any-recommended-length-of-the-beard | 188 | 6,657 |
421 | Ruling on dyeing grey hairs | Question
I have noticed that some of my colleagues at work have their beard painted or turned into the black color, and when asked they say that it in the SUNNAH to paint in what is called (katm).
My questions are:
1)-Are we allowed in any way to paint our hair (head or beard) with black even if it is with this KATAM ?
2)-What is this KATAM, does have a black color and is it true that some of the SAHABA used it ? | Praise be to Allah.Firstly: dyeing grey hairs is Sunnah and is part of the teachings of Islam. It means dyeing grey hairs on the head and in the beard, for men. For women, it refers to the hair of the head.
It was reported that Abu Hurayrah said: the Prophet
(peace and blessings of Allah be upon him) said: “The Jews and the Christians do not dye their hair, so be different from them.” (Narrated by al-Bukhari, 3275; Muslim, 2103).
It was reported that Abu Umaamah (may Allah be pleased him) said: “O Ansaar, dye your hair red and yellow, and be different from the A’aajim (Persians).”
(Narrated by Ahmad, 21780. The isnaad of this hadeeth was classed as hasan by al-Haafiz Ibn Hajar in al-Fath, 10/354).
Secondly: changing grey hair by dyeing it black is haraam. This is the opinion of the majority of scholars, who forbid it completely, because of the hadeeth of the Messenger (peace and blessings of Allah be upon him), when he saw Abu Quhaafah. Jaabir said: the Messenger of Allah (peace and blessings of Allah be upon him_ said, when he saw his head looking as white as the thaghaamah plant, “Change this…”
(Narrated by Muslim, 2102).
And the Prophet (peace and blessings of Allah be upon him) said: There are people who dye their hair black like the crops of pigeons; they will never smell the fragrance of Paradise.”
(Narrated by Abu Dawood, 4212; al-Nasaa’i, 5075).
Ibn Hajar said: the isnaad of this hadeeth is qawiy (strong), but there is some dispute as to whether it is marfoo’ (narrated from the Prophet (peace and blessings of Allah be upon him)) or mawqoof (the isnaad stops at the Sahaabi). But even if we agree that it is mawqoof, it still has the status of being marfoo’, because the Sahaabah would not have spoken on the basis of their own opinions, i.e., it must be something that they heard from the Prophet (peace and blessings of Allah be upon him)).
Fath al-baari, 6/499.
Thirdly: with regard to katam, Ibn Hajar said:
Katam is a plant from Yemen which produces a reddish-black dye. Henna produces a red dye, so when they are used together as a dye, they produce a colour that is between black and red.
Fath al-Baari, 10/355.
Did the Sahaabah use katam? Yes, they did that and so did the Messenger of Allah (peace and blessings of Allah be upon him).
It was reported that ‘Uthmaan ibn ‘Abd-Allah ibn Wahb said: we entered upon Umm Salamah (may Allah be pleased with her) and she brought out a lock of hair of the Messenger of Allah (peace and blessings of Allah be upon him) to show us, and it was dyed red.
(Narrated by al-Bukhari, 5558. Ibn Maajah (3623) and Ahmad (25995) added: “… with henna and katam.”)
The Messenger of Allah (peace and blessings of Allah be upon him) said: “The best things to use to change grey hair are henna and katam.”
(Narrated by al-Tirmidhi, 1753; Abu Dawood, 4205; Ibn Maajah, 3622). Al-Tirmidhi said: the hadeeth is hasan saheeh). Abu Bakr (may Allah be pleased with him) dyed his hair with henna and katam. (Narrated by Muslim, 2341).
Fifthly: it may be noted that in the ahadith where katam is mentioned , it is always accompanied by henna, because what is meant by the ahadith is that the hair should be dyed with katam mixed with henna.
Ibn al-Qayyim said:
What is prohibited is making the hair pure black, but if something else is added to henna, such as katam etc., there is nothing wrong with that. Katam and henna make the hair a colour between red and black, unlike wasmah (woad leaves) which make the hair black as coal. This is saheeh.
(Zaad al-Ma’aad, 4/336).
(Wasmah or woad is a plant that is used for dyeing).
Hence we know that katam is not to be used on its own, because it gives a pure, coal-black colour, but it may be used with henna to give a black colour with reddish highlights. Hence we can reconcile the ahadith. And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/7227/ruling-on-dyeing-grey-hairs | 188 | 7,227 |
422 | Should
he shave his beard so that he can become a pilot? | Question
I would like to become a pilot and I almost starting my training but there
is a big problem for me and I would like to know what scholar like Cheikh
El 'Uthaymin or Cheikh Bin Baz (rahimahoullah) and others say about this
issue. hair defeats the purpose of the seal around the pilot's oxygen mask. The
pilot just cannot depend on getting an adequate flow of oxygen or on
keeping smoke or fumes out in a situation requiring
the mask's use." I have flown many times Saudia Airline or other muslim companies and any pilots had a beard even a small one (I mean trim). What is the position of the scholars about beard and pilots because if it's not muslim who flight their plane do we have to call kouffar for that. | Praise be to Allah.It is not permissible
to shave the beard or to remove any part of it, because the Prophet
(peace and blessings of Allaah be upon him) said according to al-Sihaah: “Let your beards grow.”And there are other ahaadeeth; for more information see Question
#1189.
There
are pilots who have beards; having a beard does not prevent one from flying
planes, whether they are civil or military. You should remember that a person
will be resurrected as he died, so when you are resurrected in sha Allaah with
the Messenger of Allaah and his Sahaabah and the believers, would you like to
be beardless when they all have beards? May Allaah help you to do that which
He loves and which pleases Him. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/5481/should-he-shave-his-beard-so-that-he-can-become-a-pilot | 188 | 5,481 |
423 | Ruling
on dyeing the eyebrows | Question
What
is the ruling on dyeing the eyebrows with a colour like that of the skin? | Praise be to Allah.There
is nothing wrong with that, because the general principle in such matters
is that it is permissible unless there is evidence (daleel) from the
Qur’aan or Sunnah stating that it is haraam or makrooh. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/11168/ruling-on-dyeing-the-eyebrows | 188 | 11,168 |
424 | Dyeing eyebrows with a colour similar to that of the skin | Question
Is it permissible to dye the hair with a colour similar to that of the skin, knowing that if a woman does this to her eyebrows, she will look like a woman who has plucked her eyebrows? | Praise be to Allah.We
put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah
preserve him, who answered:
There
is nothing wrong with that, because it is only colouring the hair. And
Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/8605/dyeing-eyebrows-with-a-colour-similar-to-that-of-the-skin | 188 | 8,605 |
425 | Ruling on tattooing in Islam | Question
Is tattooing permissible in Islam? | Praise be to Allah.Tattooing means to prick the skin with a needle and
inject kohl or some other substance to change the skin colour to blue or green. This is
haraam according to the consensus of the scholars. (al-Mughni 1/94)
Al-Bukhaari and Muslim narrated that ‘Abd-Allaah
ibn Mas’ood (may Allaah be pleased with him) said:
“Allaah has cursed the women who do tattoos and the women who have
this done, the women who pluck their eyebrows, and the women who file their teeth for the
purpose of beautification and change the creation of Allaah.” | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/4130/ruling-on-tattooing-in-islam | 188 | 4,130 |
426 | Can Muslim Men Wear Platinum? | Question
Is it permissible for a man to wear a ring made of platinum? | Praise be to Allah.We put this question to Sheikh Muhammad ibn Salih al-‘Uthaymin, may Allah have mercy on him, who answered as follows:
Men can wear rings made of platinum with two conditions:
That it is not an extravagance on the part of one who cannot afford to wear this kind of jewellery
That it should not cause any kind of fitnah (temptation), such as the man being young and perhaps causing fitnah by wearing it.
The basic principle with regard to clothing is that everything is permissible except gold rings , which are haram for men as is well known.
For more, please see these answers: 6697 , 105400 , 68039 , and 1980 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/4021/can-muslim-men-wear-platinum | 188 | 4,021 |
427 | Can Men Wear Silver in Islam? | Question
Can men wear silver jewellery like rings, chains, etc.? | Praise be to Allah.Can men wear rings made from silver?
With regard to men wearing rings of silver , this is permissible and there is nothing wrong with it.
Anas (may Allah be pleased with him) said: “When the Prophet (peace and blessings of Allah be upon him) wanted to send a letter to the Romans, he was told that they would not read any letter unless it had a seal on it, so he took a ring of silver. It is as if I can see it shining on his hand, and engraved on t were the words ‘Muhammad the Messenger of Allah.’” (Narrated by al-Bukhaari, 5537; Muslim 2092)
A similar report was also narrated by Ibn ‘Umar (al-Bukhari, 5528; Muslim, 2091).
Shaykh al-Islam (Ibn Taymiyah) was asked about men wearing silver, and he said:
“As for rings of silver , this is permissible according to the consensus of the imams. The Prophet (peace and blessings of Allah be upon him) had a ring of silver and his Companions wore rings . This is unlike gold rings , which are forbidden according to the consensus of the four imams. The Prophet (peace and blessings of Allah be upon him) forbade that.
As for wearing silver, there is no general statement that it is forbidden, and no one has the right to say that it is forbidden if there is no Shar’i evidence to that effect. As the Sunnah permits wearing silver rings, this is evidence that wearing silver is permissible…” (Majmu’ al-Fatawa, 25/63-65)
Can men wear chains?
With regard to wearing chains, this is not permissible for men, because this is an imitation of women, and there is no report which says that it is permissible for men to wear chains made of silver.
Wearing adornments on the wrist and neck, and on the ears is an imitation of women, as this is something that is only for women. So it is not permissible for men to wear bracelets, earrings, anklets, or chains.
For more, please see this answer: 4021 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=14 | https://islamqa.info/en/answers/6697/can-men-wear-silver-in-islam | 188 | 6,697 |
428 | Women cutting their hair short | Question
What is the ruling about women cutting their hair short for reasons of necessity? For example, in Britain, the women think that washing thick hair is too difficult in a cold climate, so they cut their hair short. | Praise be to Allah.If that is indeed the case, then it is permissible for them to cut their hair short, but only as short as is necessary, and they are not permitted to cut their hair short to look like kaafir women, because the Prophet (peace and blessings of Allah be upon him) said, “Whoever imitates a people is one of them.”
(Fatawa al-Lajnah al-Daa’imah, 5/182).
Similarly, they are not permitted to cut their hair short in ways that resemble men’s hairstyles, because of the hadith of Ibn ‘Abbaas (may Allah be pleased with them both) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) cursed men who imitate women and women who imitate men.” (Reported by al-Bukhari, 5435).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1192/women-cutting-their-hair-short | 188 | 1,192 |
429 | Is Bleaching Prohibited in Islam? | Question
What is the ruling on bleaching one's skin, is it prohibited or alright? | Praise be to Allah.Bleaching the skin is done for one of two reasons:
It is done in the pursuit of beauty and perfection. This is not permitted because it involves changing the creation of Allah , and because it is regarded as being in the same class as tattooing , practitioners of which were cursed by the Messenger of Allah (peace and blessings of Allah be upon him).
It is done to remove a fault or blemish, such as a black spot or something similar on the hand or elsewhere, which a person bleaches in an attempt to remove the blemish. There is nothing wrong with this, because it is counted as removing faults .
For more details, please see the following category: Adornments
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/2895/is-bleaching-prohibited-in-islam | 188 | 2,895 |
430 | Extending the hair with a piece of cloth. | Question
The Prophet
(peace and blessings of
Allaah be upon him) said: “Allaah has cursed the one who makes hair extensions and
the one who has this done.” Does this include the pieces of cloth or ribbon which
young girls put in their hair and which may be made in the shape of a rose or whatever for
decoration, or the necklace of white ribbon which some of them wear? I have young
daughters, and I am afraid of them falling into sin. | Praise be to Allah.This hadeeth was reported by al-Bukhaari, Muslim
and others. What it refers to is those who add hair extensions taken from the
hair of other people, and the women who ask to have this done. The reason why
this is forbidden is that it is false adornment which could be used to deceive
or cheat others in matters of marriage and so on. As al-Bukhaari narrates from
Mu’aawiyah, the Prophet (peace and blessings
of Allaah be upon him) called this falsehood. If we understand the hadeeth and
the wisdom behind this prohibition, we will see that it does not include the
wearing of ribbons and flower-shaped decorations by young girls. As long as
wearing ribbons on the braids or necklaces made of white ribbon are not customs
that belong exclusively to the kuffaar, there is nothing wrong with doing these
things, because the principle is that everything is allowed unless it is expressly
forbidden. But the girls who do these things should cover these decorations
in front of people who are not their mahrams (blood relatives whom they are
permanently forbidden to marry), if they are at the age where covering themselves
is obligatory. But everything that is done exclusively by the kuffaar is haraam,
because the Prophet (peace and blessings of Allaah
be upon him) forbade us to imitate or resemble them. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1166/extending-the-hair-with-a-piece-of-cloth | 188 | 1,166 |
431 | Decorating a room with peacock feathers | Question
salam;
i have recently redecorated my bedroom and have used peacock feathers in
one piece of decoration.
My question is then what does Islam say about such use, is it permitted or
not, can one pray in the room.
Many thanks. | Praise be to Allah.There is nothing wrong with using peacock feathers for decoration, and
there is nothing wrong with praying in the place you mention. And Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/2488/decorating-a-room-with-peacock-feathers | 188 | 2,488 |
432 | Women cutting their hair | Question
What is the ruling about the haircut favoured by some women, whereby they cut the hair across their foreheads (“bangs” or “fringe”) and allow some locks or strands of hair to hang forward? | Praise be to Allah.If the purpose of this haircut is to resemble kaafir and atheist women, then it is haram, because imitation of non-Muslims is haram, as the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” If the aim is not to imitate the non-Muslims, and it is only a modern trend among women that is considered attractive, then a woman can adorn herself in this way for her husband and appear like this in front of her close friends so that she may look and feel good among them. We do not see anything wrong with this. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1172/women-cutting-their-hair | 188 | 1,172 |
433 | Can Muslim Women Wear Wigs? | Question
What is the ruling about women wearing wigs to appear attractive to their husbands? | Praise be to Allah.Islamic View on Beautification in Marriage
Both husband and wife should make themselves attractive to one another, in ways that the other likes, so as to strengthen their relationship, but this has to be within the limits of what is allowed in Shari`ah, not by doing things that are prohibited.
Wearing Wigs Imitates Non-Muslims
The use of wigs started among non-Muslim women, who were so well known for wearing them and adorning themselves with them that this became one of their distinguishing features.
If a woman wears a wig and adorns herself with it, even if she does this for her husband, she is imitating the non-Muslim women, which the Prophet (peace and blessings of Allah be upon him) forbade: “Whoever imitates a people is one of them.”
Hair Extensions and Wigs in Islamic Teachings
Wigs also come under the ruling about hair extensions, which is even more vehement in its prohibition: the Prophet (peace and blessings of Allah be upon him) forbade this practice and cursed the one who does it. (End quote from Fatawa Al-Lajnah Ad-Da’imah, 5/191)
Humayd ibn `Abd Al-Rahman ibn `Awf (may Allah have mercy on him) reported that he heard Mu`awiyah ibn Abu Sufyan (may Allah be pleased with him) at the time of Hajj, standing on the pulpit and holding a piece of hair that had been seized by his guards, saying: “Where are your scholars? I heard the Messenger of Allah (peace and blessings of Allah be upon him) forbidding this kind of thing and saying that Bani Isra’il were destroyed when their women started to use such things.”
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “Allah has cursed the woman who adds false hair and the woman who has this done, and the woman who tattoos and the woman who has this done.” (Narrated by Al-Bukhari, 5477)
For more details, please see the following answers: 150492, 131313, 182542.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1171/can-muslim-women-wear-wigs | 188 | 1,171 |
434 | Shaving hair on one’s cheeks | Question
Some men have hair growing on their cheeks. Is it permitted to shave it or not? | Praise be to Allah.The hair on the cheeks is included in the ruling on the beard. It is not permitted to remove it or shave it or cut it, because the Prophet (peace and blessings of Allah be upon him) said: “Trim the moustache and let the beard grow: be different from the mushrikeen.” Among those who have stated that the hair on the cheeks is part of the beard are the authors of al-Qaamoos and al-Lisaan [famous Arabic dictionaries]. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1173/shaving-hair-on-ones-cheeks | 188 | 1,173 |
435 | Dyeing one’s hair during one’s period | Question
What is the ruling about dyeing one’s hair with henna or anything else during one’s period? | Praise be to Allah.There is no difference between dyeing one’s hair during one’s period or at any other time. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1178/dyeing-ones-hair-during-ones-period | 188 | 1,178 |
436 | Ruling on women wearing rings on the index finger and thumb | Question
I wanted to Insha Allah ask you a question in reference to the wearing of rings for the Sisters. It was said that wearing a ring on the index finger or thumb is imitating the Kufr Insha Allh may you be able to clarify this for us | Praise be to Allah.Women can wear rings on any finger. Imaam al-Nawawi (may Allaah have
mercy on him) said: “The Muslims are agreed that the Sunnah is for men to wear rings
on their little fingers, but as for women, they may wear rings on all their fingers.”
(Sharh al-Nawawi ‘ala Muslim; ‘Awn al-Ma’bood, 11/286). And
Allaah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/2482/ruling-on-women-wearing-rings-on-the-index-finger-and-thumb | 188 | 2,482 |
437 | Ruling on women plucking or trimming their eyebrows | Question
Some women go to beauticians who style their eyebrows by shaving or trimming their edges. What is the ruling on this? | Praise be to Allah.Shaping the eyebrows by trimming, shaving or plucking their edges in order to appear beautiful, as is done by some women nowadays, is haraam because it involves changing the creation of Allah and following the Shaytaan in his tempting of mankind to change the creation of Allah. Allah says (interpretation of the meaning):
“Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away.
They (all those who worship others than Allah) invoke nothing but female deities besides Him, and they invoke nothing but Shaytaan, a persistent rebel!
Allah cursed him. And he [Shaytaan] said: ‘I will take an appointed portion of Your slaves;
Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah.’ And whoever takes Shaytaan as a wali (protector or helper) instead of Allah, has surely suffered a manifest loss.” [Al-Nisa’ 4:116-119]
In al-Saheeh, it was reported that Ibn Mas’ood (may Allah be pleased with him) said: “Allah has cursed the women who do tattoos and those who have this done, the women who pluck eyebrows and those who have this done, and the women who file their teeth and change the creation of Allah.” Then he said: “Should I not curse those whom the Messenger of Allah (peace and blessings of Allah be upon him) cursed, when it says in the Qur’aan (interpretation of the meaning): ‘… And whatsoever the Messenger gives you, take it, and whatever he forbids you, abstain (from it)…’ [Al-Hashr 59:7]” | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/2162/ruling-on-women-plucking-or-trimming-their-eyebrows | 188 | 2,162 |
438 | Ruling on dyeing
the hair and beard black | Question
Is it permitted to dye the beard black? | Praise be to Allah.It is not permitted for a man to die his beard black
because of the reports which command us to avoid that and forbid us to do it. Abu Dawood
reported from Jaabir ibn ‘Abd-Allaah who said: “Abu Quhaafah was brought on the
day of the Conquest of Makkah, and his head and beard were like thughaamah (a plant
whose leaves and flowers are intensely white) because they were so white. The Messenger of
Allaah
(peace and blessings of Allaah be upon him) said: ‘Change this white
hair, but avoid black.’” (Reported by Muslim, al-Nisaa’i and Ibn
Maajah). Ahmad, Abu Dawood and al-Nisaa’i reported from Ibn
‘Abbaas (may Allaah be pleased with him) who said: “The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: ‘There will be a people at the end
of time who will dye their hair black like the crops of pigeons; they will not even smell
the fragrance of Paradise.’” But it is encouraged to change grey or white hair
by dyeing it any other colour except black, because of the hadeeth of Jaabir quoted above.
It is permitted to dye the hair with henna or any other substance that
will give it a reddish or yellowish colour, because it is reported that the Prophet
(peace and blessings of Allaah be upon him) used to dye his hair with yellow. Muslim
reported that Abu Bakr dyed his hair with henna and katam and that ‘Umar used to dye
his hair with henna. The Prophet
(peace and blessings of Allaah be upon him) also
said, “The best things with which you can change this grey hair are henna and
katam.” | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1187/ruling-on-dyeing-the-hair-and-beard-black | 188 | 1,187 |
439 | Ruling on hair
extensions | Question
What is the ruling on women wearing hair
extensions? | Praise be to Allah.Women are forbidden to add extensions to their hair, whether they are
made of hair or anything else, if they could be mistaken for hair, because of the reports
that have been narrated concerning that. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1186/ruling-on-hair-extensions | 188 | 1,186 |
440 | Is It Haram to Shave Your Beard? | Question
What is the ruling on shaving the beard or removing part of it? | Praise be to Allah.Shaving the beard is haram because of the sahih ahadith that clearly state this, and because of the general application of texts that forbid resembling the unbelievers.
Ibn ‘Umar narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Be different from the polytheists; let your beards grow and trim your moustaches.” According to another report: “Trim your moustaches and let your beards grow .”
There are other hadith which convey the same meaning, which is to leave the beard as it is and let it grow long, without shaving, plucking or cutting any part of it.
Ibn Hazm reported that there was scholarly consensus that it is an obligation to trim the moustache and let the beard grow . He quoted a number of ahadith as evidence, including the hadith of Ibn ‘Umar (may Allah be pleased with him) quoted above, and the hadith of Zayd ibn Arqam in which the Prophet (peace and blessings of Allah be upon him) said: “Whoever does not remove any of his moustache is not one of us.” (Classed as sahih by al-Tirmidhi).
Ibn Hazm said in al-Furu’: “This formula according to our colleagues [i.e., the Hanbalis] means that it is haram to shave the beard .”
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
“The Quran, Sunnah and ijma’ (scholarly consensus) all indicate that we must differ from the unbelievers in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside. Al-Tirmidhi reported that the Messenger of Allah (peace and blessings of Allah be upon him) said, “He is not one of us who imitates people other than us. Do not imitate the Jews and Christians.” According to another version: “Whoever imitates a people is one of them. ” (Reported by al-Imam Ahmad)
‘Umar ibn al-Khattab rejected the testimony of the person who plucked his beard. Al-Imam Ibn ‘Abd al-Barr said in al-Tamhid: “It is forbidden to shave the beard, and no one does this except men who are effeminate” i.e., those who imitate women. The Prophet (peace and blessings of Allah be upon him) had a thick beard (reported by Muslim from Jabir). It is not permitted to remove any part of the beard because of the general meaning of the texts which forbid doing so.”
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1189/is-it-haram-to-shave-your-beard | 188 | 1,189 |
441 | Shaving one’s
beard for fear of persecution | Question
A while ago, Allaah guided me and I came
back to Islam, praise be to Allaah. I let my beard grow, along with two other brothers,
and this sunnah reached some of my family members too. At home we were able to create an
Islamic atmosphere and all the sisters in the house put on Islamic dress. We adhered to
the Qur’aan and Sunnah as much as possible. Then there was some trouble in our
country, and the people turned against those who have beards and started to harass them.
They think that everyone who has a beard wants to kill people and shed their blood, but
we, as Muslims, have no desire whatsoever to kill people whom our Lord has forbidden us to
kill. My father, my mother and my family have started urging me to shave my beard. My
mother says that my father is angry with me, but I am afraid to do anything that goes
against what the Messenger
(peace and blessings of Allaah be upon him) said, and I am
afraid to commit a sin. | Praise be to Allah.Firstly, may Allaah reward you with good for following the guidance of
the Messenger of Allaah
(peace and blessings of Allaah be upon him) and for calling
your family to do likewise.
Secondly, shaving the beard is haraam, and letting it grow is obligatory,
as you know. Obedience to the Creator takes precedence over obedience to any created
being, even the closest of relatives. There can be no obedience to any created being if it
involves disobedience to the Creator, and obedience to any other created being should only
be with regard to what is good (ma’roof). What you describe of your father being
angry and upset because you are letting your beard grow is only because he loves you and
is afraid that what has happened to others may happen to you too. But what happened to
others was, in most cases, because of provocation on their part, not just because they let
their beards grow; it also happened to some of those who shave their beards. You must be
steadfast in your adherence to the truth, and continue to let your beard grow in obedience
to Allaah and in order to earn His pleasure, even if His creatures are angry. You must
also avoid the sources of trouble, and put your trust in Allaah, hoping that He will
provide a way out for you. Allaah says (interpretation of the meanings): “…
And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get
out (from every difficulty). And He will provide him from (sources) he never could
imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah
will accomplish His purpose. Indeed, Allaah has set a measure for all things”
[al-Talaaq 65:2-3] and, “…and whosoever fears Allaah and keeps his duty
to Him, He will make his matter easy for him. That is the Command of Allaah, which He has
sent down to you, and whosoever fears Allaah and keeps his duty to Him, He will remit his
sins from him and will enlarge his reward.” [al-Talaaq 65:5].
We advise you to honour and respect your parents, and to explain to
them with all good manners and politeness why you cannot do their bidding in this case. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1185/shaving-ones-beard-for-fear-of-persecution | 188 | 1,185 |
442 | Is It Prohibited For a Woman to Shave her Head? | Question
What is the ruling about a woman shaving her head? | Praise be to Allah.It is not permitted for a woman to shave her head except in cases of necessity, because of the Hadith narrated by At-Tirmidhi and An-Nisa’i (may Allah have mercy on them) from `Ali (may Allah be pleased with him) according to which the Prophet (peace and blessings of Allah be upon him) forbade women to shave their heads.
Al-Khallal (may Allah have mercy on him) reported from Qatadah from `Ikrimah (may Allah have mercy on him) who said: “The Prophet (peace and blessings of Allah be upon him) forbade women to shave their heads.” Al-Hasan (may Allah have mercy on him) said: “This is mutilation.”
Al-Athram (may Allah have mercy on him) said: “I heard Abu `Abdullah asking about a woman who was unable to take care of her hair properly and whether she should remove her hair according to the Hadith of Maymunah. He asked, ‘Why does she want to remove it?’ He said, ‘She cannot put oil on it or anything else that will make it look better, and she has a bad infestation of lice.’ He said, ‘If it is the matter of necessity, I hope that there is nothing wrong with doing so.’”
For more details, please refer to the following answers: 14051 , 13744 , 88232 , 36847 , 609 , and 832 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=15 | https://islamqa.info/en/answers/1184/is-it-prohibited-for-a-woman-to-shave-her-head | 188 | 1,184 |
443 | Ruling on men wearing jewellery that is plated with18k gold | Question
In the Name of Allah, Asalamu alaikum:
What is the legal ruling of men wearing jewelery that is 18k gold "electroplated" such as watches, belts, rings, etc. | Praise be to Allah.Wearing gold is haraam for men.
‘Abdullah ibn ‘Abbaas reported that the Prophet (peace and blessings of Allah be upon him) saw a gold ring on a man’s hand. He took it off and threw it aside, saying, "Would any of you take a burning coal and hold it in his hand?" When the Messenger of Allah (peace and blessings of Allah be upon him) had gone away, someone said to the man, "Take your ring and benefit from it (i.e., sell it)." He said, "No, by Allah, I will not take it after the Messenger of Allah (peace and blessings of Allah be upon him) has thrown it away." (reported by Muslim, no. 2090).
‘Abdullah ibn ‘Amr ibn al’Aas reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever of my ummah wears gold and dies wearing it, Allah will deny him the gold of Paradise. Whoever of my ummah wears silk and dies wearing it, Allah will deny him the silk of Paradise." (Reported by Imam Ahmad).
This prohibition applies to men only, not to women, as ‘Ali, may Allah be pleased with him, reported that the Prophet of Allah (peace and blessings of Allah be upon him) took a piece of silk in his right hand and a piece of gold in his left, and said: "These are forbidden for the males of my ummah." (reported by al-Nisaa’i and Abu Dawud).
The Prophet (peace and blessings of Allah be upon him) also said: "Wearing silk and gold is permitted for the women of my ummah and prohibited for the males." (Reported by Imam Ahmad)
Gold is permitted for women because of their delicate and gentle nature, and their need for adornment. Allah says (interpretation of the meaning): "(Do they then like for Allah) a creature who is brought up in adornments (wearing gold and silk ornaments, i.e., women), and in dispute cannot make herself clear?" [al-Zukhruf 43:18]
As for men, it is a sign of instability and an unmasculine nature to adorn oneself with gold. Islaam wants the differences between the sexes to be marked clearly, and their distinct characteristics to stand out, because when they resemble one another, much corruption results therefrom. The prohibition of gold for men includes pure gold, gold alloys, cut pieces, joined pieces, gold inlay, etc. As for gold-plating and gilding, some scholars are of the opinion that such articles are forbidden for men if it is possible to extract gold from them (by peeling or shaving off, for example); if no gold can be extracted from it, then such items are permitted. Some scholars say that it is not permitted to wear an item which is wholly or mostly gold-plated, but if only a little part of it is gold-plated (like the hands of a watch, or the numerals, or the tiny points denoting numbers), then it is permitted to wear it. They say that the issue is its appearance, not its value: if the gold-plating is very obvious and covers everything, it is not permitted, because many people will not make the distinction between gold-plate and real gold, and some may follow this person’s example and begin to wear pure gold.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=16 | https://islamqa.info/en/answers/652/ruling-on-men-wearing-jewellery-that-is-plated-with18k-gold | 188 | 652 |
444 | Ruling on Removing Hair | Question
Can a man shave his body hair if when he gets hot or does exercise he sweats? i.e from his chest,his back and his legs. | Praise be to Allah.In Islamic shari’ah, hair is divided into 3 types:
First: Hair that has been ordered to remain, such as man’s beard.
Second: Hair that has been ordered to be removed, such as pubic hair, the hair of the armpits, and the extension of the mustache if it reached the lips.
Third: Hair about which we are told nothing, such as hair of hands, legs, chest, and back; this hair is permissible to be removed and Allah is the most Knowledgeable. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=16 | https://islamqa.info/en/answers/451/ruling-on-removing-hair | 188 | 451 |
445 | Dyeing hair with brown color | Question
Is it permissible for a women to dye her hair brown using a hair dye? And I don't want to use henna because it doesn't work on my hair. (although I know it is sunnah to use it) | Praise be to Allah.There is nothing wrong with dyeing your hair brown even if you do not use henna. What is not allowed is to dye one's hair black, because of the hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) (see question #261 )
.
Similarly it is not permitted to dye one's hair in a manner that imitates the kuffaar, like the "punks" why dye their hair in all kinds of colours. We ask Allaah for safety and health. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=16 | https://islamqa.info/en/answers/1008/dyeing-hair-with-brown-color | 188 | 1,008 |
446 | Is It Prohibited to Dye Your Hair Black? | Question
I would like to know if Muslims are allowed to dye their hair (not including henna). | Praise be to Allah.Jabir ibn `Abdullah (may Allah be pleased with him) reported that Abu Quhafah was brought on the day of the conquest of Makkah, and his head and beard were white like "thaghamah" (a plant whose flowers and fruit are white). The Messenger of Allah (Peace and Blessings of Allah be upon Him) said: "Change this with something, but avoid black." (Narrated by Muslim, 3962)
Ibn `Abbas (may Allah be pleased with him) said: "The Messenger of Allah (Peace and Blessings of Allah be upon Him) said: `At the end of time there will be people who will dye their hair black like the crops of pigeons. They will never even smell the fragrance of Paradise." (Narrated by Ahmad; see also Sahih Al-Jami`, 8153)
It was also reported from the Prophet (Peace and Blessings of Allah be upon Him) that one should change grey hair, using any colour except black . Abu Dharr (may Allah be pleased with him) reported that the Prophet (Peace and Blessings of Allah be upon Him) said: "The best things with which to change grey hair are henna and ‘katam’ (a plant similar to henna which is used as a dye)." (Narrated by At-Tirmidhi, 1675; he said: This is an authentic Hadith).
Dyeing hair with pure black dye is prohibited because the Prophet (Peace and Blessings of Allah be upon Him) said: "Avoid black," and because of the threat of punishment reported with regard to this matter. This ruling applies to both men and women .
But if the black dye is mixed with another colour, so that it is no longer black, there is nothing wrong with it. (See, Fatwa Islamiyyah, 4/424, Fatawa Al-Mar’ah Al-Muslimah, 2/520)
For more details, please refer to the following answers: 82103 , 6455 , 235954 , 7227 , and 47652 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=16 | https://islamqa.info/en/answers/476/is-it-prohibited-to-dye-your-hair-black | 188 | 476 |
447 | Are Earrings Haram for Men? | Question
In the basis of our religion, is it okay for men to wear earrings (whether that being one or several)? Is it okay for men to wear jewelry which is silver and not gold? I hope that this is not a silly question because a lot of the Muslim men that I associate with wear earrings. Some people say that the members of the Prophet's tribe - the Quraysh used to wear earrings in the old days and that is why it is okay for us. Could you please find out if this is true and give me a definite answer? Thank you very much! | Praise be to Allah.Are earrings haram in Islam?
Earrings and bracelets are forms of adornment for women. Ibn 'Abbas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) cursed men who make themselves look like women and women who make themselves look like men . (Al-Bukhari, 5435)
Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed men who wear women’s clothes and women who wear men’s clothes. (Reported by Abu Dawud in al-Sunan, Kitab al-Libas, Bab fi libas al-nisa)
On this basis, it is not permitted for men to wear earrings or nose-rings.
The claim that this is permissible because the people of Quraysh used to do that needs to be proven, in the first place, and where is the proof?
Even if they used to do this in the Jahiliyyah (Time of Ignorance before Islam), Islam came and forbade men to wear the adornment of women or to make themselves look like them, as is clear from the hadiths quoted above. What matters is the ruling of Islam, not what Quraysh or other tribes may have done.
The kinds of female adornment known among Quraysh and others include earrings, bracelets, anklets and bangles worn on the upper arm. The point is that these are known as forms of women’s adornment since ancient times.
Can men wear silver rings?
Islam has given men sufficient scope to adorn themselves by allowing them to wear silver rings . Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (peace and blessings of Allah be upon him) wore a ring made of silver, and the people did likewise. (Reported by al-Bukhari, 5417)
Islam also allows men to wear gold and silver when necessary to replace a lost tooth or nose, and so on.
The prohibition to imitate non-Muslims
We would say that any Muslim man who wears jewellery is making himself look like the disbeliever , because this is known to be their style of adornment. The latest fashion among them is to wear earrings and the like in their ears, noses , lips, cheeks and other parts of the body (so-called body-piercing ).
The Prophet (peace and blessings of Allah be upon him) said: Whoever imitates a people is one of them. (Reported by Abu Dawud, al-Sunan, Kitab al-libas, Bab libas al-shuhrah).
Whoever does this should repent to Allah and not engage in the futile defence of falsehood. He should be distinct in both his personality and his dress from the disbelievers, as Islam has commanded us to be. Allah is the One Who guides to the Straight Path.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=16 | https://islamqa.info/en/answers/1980/are-earrings-haram-for-men | 188 | 1,980 |
448 | Removing hair between the eyebrows | Question
What is the Islamic ruling concerning
the removal of hair from between the eyebrows? | Praise be to Allah.It is permitted to remove this hair, because
it is not part of the eyebrows | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=16 | https://islamqa.info/en/answers/1161/removing-hair-between-the-eyebrows | 188 | 1,161 |
449 | Removal of women's facial hair | Question
What is the Islamic ruling concerning the removal of women's
facial fair - specifically, the upper lip, if the hair is very visible
or obvious? Is it permissible to remove it, or is does it come
under the category of plucking? What about hair on the legs
and arms? | Praise be to Allah.
There is nothing wrong with a woman removing hair from her upper lip,
thighs, legs and arms. This is not included in the category of plucking
which is forbidden. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=16 | https://islamqa.info/en/answers/637/removal-of-womens-facial-hair | 188 | 637 |
450 | Are Veneers Prohibited in Islam? | Question
Is it permissible to put Lumineers and veneers (external layers added to protect and beautify the teeth) on the teeth? These are layers that are permanently added to the teeth. Do they have any impact on Wudu? | Praise be to Allah.Are veneers prohibited?
It is permissible to put veneers and the like on the teeth , for the purpose of protection and beautification, or to correct deformities. The basic principle is that things are permissible, and there is no evidence to suggest that this is not allowed.
However, that is subject to the condition that there is no extravagance, so if there is a high cost to these materials, when there is no need for them, then that should be avoided, because Allah, may He be Exalted, says (interpretation of the meaning):
{And be not excessive. Indeed, He does not like those who commit excess.} [Al-An`am 6:141]
Do veneers affect Wudu?
The presence of this material on the teeth does not affect Wudu, because what is required in Wudu is to rinse out the mouth, which means swishing water in the mouth, which can be done when this material is on the teeth.
For more details, please see the following answers: 82409 , 112079 , 98519 , and 99497 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/101417/are-veneers-prohibited-in-islam | 188 | 101,417 |
451 | Ruling on covering the eyebrows with something then drawing on eyebrows with kohl | Question
There is a way of doing one’s eyebrows, which involves putting something over the eyebrows to hide them, then drawing on them with kohl. This is done for special occasions. Is that permissible? | Praise be to Allah.There is nothing wrong with that, because the basic principle is that things are permissible, so long as it is not done to deceive a suitor, in which case it is not permissible.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on dyeing the eyebrows with a colour similar to that of the skin. He replied: There is nothing wrong with that, because the basic principle regarding such matters is that they are permissible, so long as there is no evidence from the Qur’an or Sunnah to indicate that it is haraam or disliked (makrooh).
End quote from Fataawa ash-Shaykh Ibn ‘Uthaymeen, Majallat ad-Da‘wah, no. 1741, 7/2/1421 AH, p. 36.
There is no difference between dyeing the eyebrows or covering them with something then drawing them with kohl; all of that is subject to the same ruling, which is that these things are permissible unless there is evidence to indicate that they are haraam. What is haraam with regard to eyebrows is plucking, but this does not come under that heading.
However, we must point out that if the substance that is used to cover the eyebrows prevents water from reaching the eyebrow, then wudoo’ is not valid unless it is removed.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/103345/ruling-on-covering-the-eyebrows-with-something-then-drawing-on-eyebrows-with-kohl | 188 | 103,345 |
452 | Ruling on using vitamin C tablets to make the skin look bright and youthful? | Question
What is the ruling on using creams, or mixtures consisting of a number of creams, to lighten some areas of the body, noting that these areas were light, but with the passage of time their colour changed. Is it permissible for me to use vitamin C tablets to make the skin look bright and youthful? | Praise be to Allah.Firstly:
There is nothing wrong with changing the colour of the skin from dark to light, using creams or cosmetic preparations and the like, if the change is temporary. But if the changing of the colour of the skin is made permanent, that is not permissible, regardless of whether the way in which it is done is through cosmetic procedures or other methods, because that comes under the heading of changing the creation of Allah, may He be exalted.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on skin whitening creams? Is there anything wrong with them for women?
He (may Allah have mercy on him) replied: If the whitening is permanent, that is not permissible, because this is akin to tattooing and filing the teeth. But if it is whitening the face for a limited period of time, then when it is washed it will disappear, there is nothing wrong with that.(Fataawa Noor ‘ala ad-Darb).
He (may Allah have mercy on him) was also asked: Recently there have appeared medicines which make a dark-skinned woman appear lighter. Is using them or similar medicines haraam, in the sense of changing the creation of Allah?
He (may Allah have mercy on him) replied: Yes, it is haraam, if the change in the colour of the skin is a permanent change, because it is akin to tattooing, and the Prophet (blessings and peace of Allah be upon him) cursed the woman who does tattoos and the woman who has them done.
As for removing a defect, such as if there is a disfiguring black mole on the skin, and the person uses something to remove it, there is nothing wrong with that. …( Fataawa Noor ‘ala ad-Darb).
Secondly:
Vitamin C is regarded as one of the most important vitamins that the human body needs to form blood vessels, cartilage, muscles and collagen in the bones.
As the body does not produce vitamin C, the individual needs to obtain it from his diet.
Vitamin C is also available in nutritional supplements that may be taken by mouth. These usually appear in the form of capsules or chewable tablets.
There is nothing wrong with using vitamin C tablets to make the skin look bright and youthful. That does not come under the heading of changing the creation of Allah at all.
The basic principle with regard to using this vitamin C and other foods and medicines is that they are permissible, on condition that they do not contain anything that is harmful to the body. Reference concerning that may be made to specialist doctors.
It is proven from the Prophet (blessings and peace of Allah be upon him) that he said: “There should be neither harm nor reciprocating harm.” Narrated by al-Haakim (2/57-58); he said: it is saheeh according to the conditions of Muslim.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/296911/ruling-on-using-vitamin-c-tablets-to-make-the-skin-look-bright-and-youthful | 188 | 296,911 |
453 | Doing Wudu and Ghusl While Wearing Fixed Wig | Question
I am a twenty-seven-year-old woman. I am completely bald on my head as a result of sickness, may Allah grant us and you wellbeing. This causes me a great deal of embarrassment when I have to meet people, and in front of my colleagues at work. That has had a great impact on my psychology. It was suggested to me that I could replace my hair with a wig that is attached to the head and remains there, and can be taken off the head once a month. Is it permissible for me to wear this type of wig, and to do ghusl and wudu and pray whilst wearing it? This is the most appropriate for me, as the nature of my work and my life requires me to be with people all the time, and I find it very difficult and embarrassing to conceal this defect. Please advise me urgently, as I am in a great deal of emotional distress. | Praise be to Allah.Can Muslim women wear wigs?
The basic principle is that it is haram to wear a wig because of the report narrated by al-Bukhari (5477) and Muslim (2127) from Humayd ibn ‘Abd ar-Rahman ibn ‘Awf that he heard Mu‘awiyah ibn Abi Sufyan, during the season of Hajj, saying on the minbar – taking a hairpiece from his guard’s hand –: Where are your scholars? I heard the Messenger of Allah (blessings and peace of Allah upon him) forbid things such as this, and he said: “The Children of Israel were doomed when their women adopted such things.”
Many of the scholars regarded wearing a wig as coming under the same heading as adding hair extensions, and Allah has cursed the woman who adds hair extensions and the woman who asks to have them added, as al-Bukhari (59937) and Muslim (2122) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah has cursed the one who adds hair extensions and the one who has them added, and the one who does tattoos and the one who has them done.” (See Fatawa al-Lajnah ad-Daimah, 5/191)
Some of the scholars are of the view that there is a concession allowing a woman to wear a wig if all of her hair has fallen out.
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was asked about a woman who took medicine which led to the hair on her head, or most of it, falling out, and she does not want to use a wig because she thinks it is haram. He replied:
“With regard to using a wig in a case such as the one you described, where her hair has fallen out in such a way that there is no hope that it will grow back, we say: in a case such as this, there is nothing wrong with wearing a wig, because in fact it is not for the purpose of enhancing beautification; rather it is in order to remove a defect. Based on that, it does not come under the heading of adding hair extensions, for which the Prophet (blessings and peace of Allah upon him) cursed the one who does that, as he cursed the woman who adds hair extensions and the woman who asks for them to be added. The one who adds hair extensions is the one who attaches something to her hair. But in fact, this woman does not come under the heading of hair extensions, because she does not want to enhance her beauty herself or add to her natural hair that Allah, may He be blessed and exalted, created; rather she wants to remove a defect that has occurred, and there is nothing wrong with that, because it comes under the heading of removing a defect and not under the heading of enhancing beautification. There is a difference between the two matters.” (From the Shaykh’s website)
And he (may Allah have mercy on him) said:
“If someone were to say: What do you say about a bald woman who has no hair on her head – is it permissible for her to wear a wig to cover the defect, not for the purpose of enhancing beautification or making the hair longer?
The answer – and Allah knows best – is that it is permissible, but there is the story of the woman and her daughter who caught the measles and her hair became thin. She asked the Prophet whether she could add hair extensions and he did not allow her to do that.
The response to that is: what appears to be the case is that the hair was not lost completely, hence she asked to be allowed to add hair extensions, and asking to add hair extensions indicates that some of the hair was still present, and if some of the hair is present, then adding to it is done for the purpose of enhancing beautification. But if there is no hair, then it is a defect – what I mean is that her head looks like her cheek, with no hair on it at all. And this is something that happens. Do not think that this is a hypothetical matter, for it is not a hypothetical; rather it is real. In that case it seems to me that there is nothing wrong with this, because the purpose is different from the purpose of adding hair extensions, which are not allowed, or it was narrated that the doer is cursed, and that is what is referred to in the hadith.” (Sharh Sahih al-Bukhari, 7/599, 600)
Ruling on hair implants for one whose hair has fallen out
It is permissible for the one whose hair has fallen out to seek a remedy, even by having a hair transplant , and this does not come under the heading of changing the creation of Allah; rather it is a treatment to restore what Allah, may He be exalted, had created.
It says in a statement of the Islamic Fiqh Council of the Organisation of Islamic Cooperation that was held during its eighteenth session in Malaysia 24-29 Jumada al-Akhirah 1428 AH/9-14 July 2007 CE, regarding cosmetic procedures and what is permissible thereof:
“Correcting acquired defects that result from burns, accidents, disease and so on, such as skin transplants and patching, reshaping of the breast completely in the event that it has been entirely removed, or partially reshaping it if its size is too large or too small, such as if it may lead to health problems, and hair transplants in the event of hair loss, especially in women.”
How should one who wears a wig do wudu and ghusl?
If you wear a wig, you may wipe over it when doing wudu , because the concession allowing wiping over it is based on making things easier, and because the Prophet (blessings and peace of Allah be upon him) stuck his hair together in a process called talbeed when doing Hajj, and wiped over it, meaning that he put something like glue over it, to hold the hair together and not let dust get into it.
However it must be taken off when doing ghusl, because it is obligatory to make the water reach all of the skin.
Can women appear in front of men wearing the wig?
It is not permissible to appear in front of men wearing the wig, because it is a kind of adornment that must be covered, in addition to what it may involve of attracting men’s attention.
We ask Allah to grant you healing and well-being.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/360625/doing-wudu-and-ghusl-while-wearing-fixed-wig | 188 | 360,625 |
454 | The colour of her lips darkened; is it permissible for her to colour them? | Question
I am a young woman, and I know that it is not permissible for a girl to adorn herself when she goes out of her house, but I have a problem, which is that I have begun to suffer from darkening of the lips. This has caused me to lose self-confidence, because there are a lot of comments: Do you smoke? Your lips are like men’s lips. I have tried a lot of natural treatments, to no avail. Is it permissible for me to use some light lipstick to hide this darkness? | Praise be to Allah.If you will appear with this adornment in front of women only, there is nothing wrong with that, because the basic principle for women is that it is permissible to adorn themselves.
Allah, may He be exalted, says (interpretation of the meaning):
{Say, “Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?” Say, “They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection.” Thus do We detail the verses for a people who know } [al-A‘raaf 7:32].
It says in Fataawa al-Lajnah ad-Daa’imah (17/129):
There is nothing wrong with a woman adorning herself by putting make up and kohl on her face, and styling her hair in a way that does not resemble the hairstyles of disbelieving women, but it is also stipulated that she should cover her face in front of men who are not her mahrams. End quote.
With adornment of this type, it is permissible for the woman to appear with it in front of other women. Allah, may He be exalted, says (interpretation of the meaning):
{And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women …} [an-Noor 24:31].
But if you are going to appear with this adornment in front of men who are not your mahrams, then in this case it is not permissible to wear this adornment, because darkening of the lips is not regarded as a defect, and does not cause significant disfigurement of the face which would make removing it a matter of need or necessity that would make permissible that which is ordinarily prohibited. Moreover, this adornment would not conceal the darkness or restore the lip to its natural colour; rather it would make it more beautiful to onlookers.
It is worth noting that darkening of the lip is something that has organic causes, so it is a good idea for you to consult a doctor who can identify the cause, as there are beneficial medicines that could help you, by Allah’s leave.
What would be better for you than that is to wear niqab, for it is a covering for you and is obedience to the Lord of the Worlds; it is either obligatory or recommended, according to differences of scholarly opinion concerning the matter. In this way, you will achieve the aim of concealing yourself from the gaze of onlookers and the annoyance of those who make comments.
For more information about leaving the face uncovered when going out of the house, please see the answers to questions no. 21536 and 11774 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/294815/the-colour-of-her-lips-darkened-is-it-permissible-for-her-to-colour-them | 188 | 294,815 |
455 | Ruling on selling planet bracelets to men and women | Question
I have been selling these planet bracelets for three years, and I never had any intention of shirk (associating others with Allah). I thought that this was not shirk, and I wrote on my sales copy: “Show how much you love your loved ones by giving them this beautiful bracelet” and “You will have the whole world in your hand.” These were just words from songs that are appropriate for this beautiful gift. Whatever the case, 1. Is it permissible to sell a product like this? 2. Is it permissible to keep the profits I made from this product for the last three years, because I was only trying to sell this item for the purpose of adornment only, and I thought there was nothing wrong with selling this kind of adornment and wearing it, but I became really confused about this item after Ramadan this year? | Praise be to Allah.It is not permissible for men to wear bracelets, whether they are made of leather, metal or any other material, and it is not permissible to sell them to men, because bracelets are adornment for women, and imitating them in that is haraam (for men).
Al-Bukhaari (5435) narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) cursed men who imitate women and women who imitate men.
According to a report also narrated by al-Bukhaari (5436), the Prophet (blessings and of Allah be upon him) cursed effeminate men and masculinized women, and he said: “Expel them from your houses.”
Shaykh Zakariyya al-Ansaari (may Allah have mercy on him) said:
A man may wear a silver ring to follow the example of the Prophet (blessings and peace of Allah be upon him) on the basis of scholarly consensus; in fact it is Sunnah to do so, as we have seen above. … But wearing bracelets and some other things such as bangles and necklaces is not permissible for him even if they are made of silver, because that is a kind of effeminacy that is not befitting for dignified men. End quote from Asna’l-Matalib, 1/379.
Ibn Hajar al-Haytami (may Allah have mercy on him) said:
It is haram to imitate them (i.e., women) by wearing fashions that are unique to them, such as wearing bracelets, anklets and the like, unlike wearing rings. End quote from al-Fatawa al-Fiqhiyyah al-Kubra, 1/261.
So it is not permissible for you to sell bracelets to men at all.
It is permissible to sell them to women, subject to two conditions:
1.. That you do not sell them to someone who you think most likely will make a wanton display of wearing the bracelet and uncover her wrist.
The Permanent Committee were asked: what is the ruling on dealing in women’s adornments and selling them to one whom the seller knows will wear it by way of wanton display in front of non-mahrams in the street, as he can tell from what he can see of the way she appears, and as is a very widespread problem in some regions?
They replied: It is not permissible to sell it if the seller knows that the one who buys it is going to use it in ways that Allah has prohibited, because that comes under the heading of cooperating in sin and transgression.
But if he knows that the purchaser will use it to adorn herself for her husband, or he does not know anything, then it is permissible for him to sell it to her." (Fataawa al-Lajnah ad-Daa’imah 13/67).
2.. If the matter is free of any corrupt beliefs
We do not think there is anything wrong with what you mentioned about calling the bracelet a planet bracelet, or a bracelet with the names of the planets, so long as you do not promote false beliefs, such as claiming that the bracelet can have an impact on a person’s happiness for example, or that it can bring good luck, or that the one who owns it owns the planets in a real sense! Or that the sun has an influence on the planets, as is the belief of many idol worshippers who regard the sun as divine.
If the matter is free of false beliefs, whether these beliefs are widespread among the people or you are the one who is propagating them with your product, then there is nothing wrong with selling the bracelets to women, subject to these two conditions.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/377255/ruling-on-selling-planet-bracelets-to-men-and-women | 188 | 377,255 |
456 | Using lotions and moisturizers that contain urea | Question
I want to ask about whether it is permissible to use skin moisturizers, body lotions and shower gels that contain urea as one of their ingredients? Or are they not pure (taahir)? If they are not pure, then what is the ruling on the prayers that I offered after using lotion – are those prayers valid? Or do I have to repeat them? Please take into consideration the fact that I do not remember exactly how many prayers I offered after using lotion (but they are not many). | Praise be to Allah.Urea is an organic compound excreted by the human body and the bodies of many other animals, and it can be manufactured synthetically for use in various products, such as animal feed, fertilizers, pharmaceutical products and plastics.
The human body excretes urea in order to get rid of excess nitrogen. Urea is formed mainly in the liver and is mostly excreted in urine.
Urea was the first organic compound to be produced synthetically from inorganic substances. In 1828 CE, the German chemist Friedrich Wöhler synthesized urea by heating an aqueous solution of ammonium cyanate, which is an inorganic compound. Wöhler’s work helped to refute the belief that organic compounds could not be formed except in living beings.
See: al-Mawsoo‘ah al-‘Ilmiyyah al-‘Aalamiyyah.
There is nothing wrong with using this pure (taahir) synthetic product, because in principle, things are pure.
Based on that, there is nothing wrong with using it in skin moisturizers or body lotions.
Even if we assume that the urea is extracted from urine – which is unlikely – if it comes from the urine of an animal whose meat may be eaten – such as camels, cattle, sheep and horses – there is nothing wrong with it, because their urine is taahir (pure).
But if it comes from human urine or the urine of animals whose meat should not be eaten, then it is najis (impure). But if other substances are added to it that take away the characteristics of impurity, in such a way that its taste, colour or smell no longer remain, then it becomes pure, according to the more correct scholarly view, and it is permissible to use it in creams and so on, on condition that they cause no harm.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/101283/using-lotions-and-moisturizers-that-contain-urea | 188 | 101,283 |
457 | Ruling on injecting Botox to stop or reduce sweating | Question
What is the ruling on injecting Botox into the hair and armpits to stop or reduce sweating for a period of several months only? | Praise be to Allah.The ruling on this matter depends on two things:
Firstly:
Botox is a toxic substance that is produced by certain bacteria, but it is administered to the patient in very safe amounts.
It says in Mawsoo‘at al-Malik ‘Abdullah li’l-Muhtawa as-Sihhi:
Botox: The botulinum toxin of type A...
This medicine is given by injection in varying doses according to the case. But the cumulative dose should not exceed 200 units during a 30-day period. End quote.
Treatment with toxins, if the amount used is miniscule, does not cause any harm. A number of scholars have stated that it is permissible to use it, especially if it is not of animal origin.
Secondly:
Sweat is one of the waste products excreted by the body, and there is no doubt that any change in the nature of the human body by preventing the operation of any of its functions may expose it to risk and harm.
Hence you should consult trustworthy specialist doctors – not specialists in cosmetics – to find out the extent of harm that could result from using this injection to stop or reduce sweating. The ruling is to be based on the extent of the risk of harm.
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
Regarding what Allah has created on earth for people,
If there is a benefit in it that is not tainted by harm, then according to the scholars it is permissible, unless there is evidence to the contrary, because of the general meaning of the verses (interpretation of the meaning):
{It is He who created for you all of that which is on the earth} [al-Baqarah 2:29]
{And the earth He laid [out] for the creatures} [ar-Rahmaan 55:10].
If there is harm in it and no benefit at all, then it is prohibited, because the Prophet (blessings and peace of Allah be upon him) said: “There should be neither harm nor reciprocating harm.”
If it is beneficial in one way and harmful in another, then there are three scenarios:
1.. The benefit outweighs the harm
2.. The harm outweighs the benefit
3.. The harm and the benefit are equal.
If the harm outweighs the benefit or is equal to it, then it is not allowed, because of the hadith: “There should be neither harm nor reciprocating harm,” and because warding off negative outcomes takes precedence over seeking benefits. If the benefit outweighs the harm, then the scholarly view that is most likely to be correct is that it is permissible, because the established principle is that a greater benefit takes precedence over a lesser harm." (Adwa’ al-Bayaan 7/793-795).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/239541/ruling-on-injecting-botox-to-stop-or-reduce-sweating | 188 | 239,541 |
458 | Guidelines regarding changing the creation of Allah | Question
We know that the Messenger of Allah (blessings and peace of Allah be upon him) cursed the one who changes the creation of Allah. My question is: what is meant by changing the creation of Allah? I am confused, because I regard cosmetic products as changing the creation of Allah, but if the eyebrows are plucked, how can that be changing the creation of Allah, because the hair will grow back again? Some people say that this change is temporary. So I want to know what comes under the heading of changing the creation of Allah? Also, we have the habit of using creams and moisturisers to soften women’s skin; are these things permissible? | Praise be to Allah.Firstly:
The religious texts indicate that it is haram to change the creation of Allah, and tell us that this is one of the commands of the Shaytaan by means of which he misleads people, as Allah, may He be exalted, says (interpretation of the meaning):
{They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan
Whom Allah has cursed. For he had said, “I will surely take from among Your servants a specific portion
And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah.” And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss} [an-Nisa’ 4:117-119].
It was narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: May Allah curse women who do tattoos and those who have tattoos done, women who have their eyebrows plucked, and women who file teeth for the purpose of beautification, changing the creation of Allah. News of that reached a woman of Banu Asad who was called Umm Ya’qoob. She came to him and said: What is this that I have heard about you cursing such-and-such and such-and-such? ‘Abdullah said: Why should I not curse those whom the Messenger of Allah (blessings and peace of Allah be upon him) cursed? Narrated by al-Bukhaari (4886) and Muslim (2125).
An-Nasaa’i narrated it as follows: The Messenger of Allah (blessings and peace of Allah be upon him) cursed women who do tattoos, women who file their teeth and women who pluck eyebrows, changing the creation of Allah, may He be glorified and exalted. It was classed as saheeh by al-Albaani in Saheeh an-Nasaa’i.
What is meant by filing teeth is filing them to look younger and to beautify the teeth.
An-Nawawi (may Allah have mercy on him) said: What is meant is filing between the front teeth. This is something that is done by old women and those who are close to them in age, to look younger and beautify the teeth, because this pretty gap between the teeth is something that is seen in young girls, but when a woman grows old her teeth grow bigger. Hence they file the teeth to make them look pretty and to give the impression that the woman is younger. This action is haram both for the one who does it and the one to whom it is done, because of these hadiths; because it is changing the creation of Allah, may He be exalted; and because it gives a false impression and is deceitful.
With regard to the words “women who file teeth for the purpose of beautification,” what is meant is that they do that in order to look beautiful. This indicates that what is haram is that which is done for the purpose of beautification. If it is needed for the purpose of medical treatment or to correct a defect in the teeth, and the like, then there is nothing wrong with it. And Allah knows best. End quote.
These reports indicate that the things mentioned – tattoos, plucking the eyebrows and filing the teeth – come under the heading of changing the creation of Allah.
Al-Haafiz Ibn Hajar said in Fath al-Baari: The words “changing the creation of Allah” refer the one who does tattoos, plucks eyebrows and files teeth. This also applies to adding hair extensions, according to one of the reports. End quote.
This hadith indicates that plucking the eyebrows is haram and the one who does that is cursed. We must submit to that, whether the reason for the prohibition is known or not.
There was a difference of scholarly opinion regarding this reason, and there are several views.
Al-Qurtubi (may Allah have mercy on him) said: Regarding all these issues, the hadiths state that the one who does them is cursed and that they are major sins, but there is a difference of opinion as to the reason why they are prohibited. It was said that it is because they come under the heading of deceit or that it is because they come under the heading of changing the creation of Allah, as Ibn Mas‘ood said. This is more correct, and it includes the first reason. However, it was said that what is prohibited is only that which is permanent, because it comes under the heading of changing the creation of Allah, may He be exalted. As for that which is not permanent, such as kohl, with which women beautify themselves, the scholars stated that it is permissible." (Tafseer al-Qurtubi 5/393).
These words of al-Qurtubi (may Allah have mercy on him) point to a guideline regarding what is meant by changing the creation of Allah, and indicate that it refers to a change that is permanent. This is a good guideline, by means of which we may reconcile between the prohibited matters that are mentioned in the hadith and permissible matters that no one says are prohibited, such as kohl and henna. But here we need to address what you mentioned in your question, which is that plucking the eyebrows is not permanent; rather the hair will grow back.
The response to that is that the hair that grows back will not grow back soon afterwards, so it comes under the same ruling as something that is permanent. Moreover, every time a hair appears, the woman who plucks her eyebrows removes it, so plucking becomes like something that is permanent, therefore it comes under the ruling on what is permanent.
Secondly:
That which is permissible is of different types:
1. That which is done for the purpose of medical treatment and removing defects, because of the report narrated by Abu Dawood (4232), at-Tirmidhi (1770) and an-Nasaa’i (5161) from ‘Abd ar-Rahmaan ibn Tarafah, that his grandfather ‘Arfajah ibn As‘ad had his nose cut off in the battle of al-Kulaab, and he wore a nose made of silver, but it began to stink, so the Prophet (blessings and peace of Allah be upon him) told him to get a nose made of gold. This hadith was classed as hasan by al-Albaani in Saheeh Abi Dawood.
Abu Dawood also narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The woman who does hair extensions and the woman for whom that is done, the woman who plucks eyebrows and the woman for whom that is done, the woman who does tattoos and the woman for whom that is done when there is no disease (that would justify doing that) are cursed. This hadith was classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Ahmad (3945) narrated that Ibn Mas‘ood (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) forbid plucking facial hair, filing teeth, adding hair extensions and tattooing, except in the case of disease. Shaykh Ahmad Shaakir said: Its isnaad is saheeh.
Ash-Shawkaani (may Allah have mercy on him) said: The apparent meaning of the words “except in the case of disease” suggests that the prohibition mentioned only applies if these things are done for the purpose of beautification, not for the purpose of treating disease and sickness, in which case they are not prohibited." (Nayl al-Awtaar 6/229).
2. That which is done to remove something that has happened and caused deformity. That includes freckles, moles and the like, because this is restoring that which Allah created, and it is not changing the creation of Allah.
Ibn al-Jawzi said: As for medicines that remove freckles and make the face beautiful for the husband, I do not see anything wrong with that.
That also includes using creams to soften the skin, which is restoring it to its original condition.
3. That which is done for the purpose of temporary beautification, that does not remain and does not change the original features, such as kohl, henna, rouge, and lipstick. Kohl and henna were well known and widely used among women at the time of the Prophet (blessings and peace of Allah be upon him), as were saffron and other colours that were mixed with women’s perfume. Hence there is nothing wrong with using cosmetic products, if they are free of harmful materials.
According to the hadith of ‘Abd ar-Rahmaan ibn ‘Awf (may Allah be pleased with him), he got married and came to the Prophet (blessings and peace of Allah be upon him) with traces of yellowish perfume on him. Narrated by al-Bukhaari (5153) and Muslim (1427).
The scholars interpreted that as meaning that the traces of yellowish perfume got onto him from his wife, because it is proven that men are not allowed to use saffron (as perfume).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/129370/guidelines-regarding-changing-the-creation-of-allah | 188 | 129,370 |
459 | Ruling on using gold facials to beautify the skin | Question
Recently it has become widespread in women’s beauty salons to use what is called a “gold facial” to revitalize the skin cells, tighten the skin and remove wrinkles. This kind of facial is something that has recently been developed by Japanese companies. It uses thin sheets of twenty-four carat gold that are made with a gamma compound so that they will be fit for use on the skin. Very thin layers of gold, like thin leaves, are placed over the entire face, then rubbed until the skin absorbs them and they almost disappear. This does not lead to any side effects on the skin and does not cause any rash or irritation. My question is whether it is permissible for women to use this gold wrap. | Praise be to Allah.It is permissible to use creams and masks for the face to revitalize the skin cells and reduce wrinkles, subject to two conditions:
The first condition is that these things should be free of harm, because the Prophet (blessings and peace of Allah be upon him) said: “There should be neither harm nor reciprocating harm.” Narrated by Ahmad (2865) and Ibn Maajah (2341); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
In determining whether something is harmful or not, we should rely on doctors and not others, such as the owners of salons and the like.
The second condition is that it should not involve any extravagance, meaning that these creams and other substances should not be very expensive, because of the religious texts which prohibit extravagance and excess, such as the verse in which Allah, may He be exalted, says (interpretation of the meaning): {O children of Adam, take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess} [al-A‘raaf 7:31]; and the words of the Prophet (blessings and peace of Allah be upon him): “Eat and drink, give charity and wear (whatever you like), provided that there is no extravagance or showing off.” Narrated by Ibn Maajah (3065). Classed as hasan by al-Albaani in Saheeh Ibn Maajah.
Using gold in the manner mentioned is clearly extravagant, as the cost of this treatment is approximately two thousand riyals or more, and the treatment has to be repeated more than once, because the skin will go back to the way it was after a while. It is reprehensible for a wise woman to spend so much money on adornment when around her there are people who cannot find any food to eat or clothes with which to cover themselves, and there are other natural substances which are sufficient for the one who wants to beautify her skin and preserve her beauty.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/153337/ruling-on-using-gold-facials-to-beautify-the-skin | 188 | 153,337 |
460 | Ruling on putting a bridge on the teeth | Question
A woman wants to close the gaps between her teeth, because they are far apart from one another, but the gaps can only be closed by the dentist making the teeth smaller in order to put a bridge over the original teeth. What is the ruling on this procedure? Does it come under the ruling on one who files the teeth? | Praise be to Allah.If the teeth are far apart in a such way that causes embarrassment to the person, there is nothing wrong with closing the gaps by means of what is known as a bridge. But if that is only for the purpose of beautification and enhancing beauty, without there being any defect or deformity in the teeth, then this is the type of beautification that is not allowed, because of the report narrated in as-Saheehayn from ‘Abdullah ibn Mas‘ood (may Allah be pleased with him), who said: May Allah curse the woman who does tattoos and the woman who has tattoos done, the women who pluck their eyebrows and the women who file their teeth for the purpose of beautification, changing the creation of Allah.” Narrated by al-Bukhaari (4507) and Muslim (3966).
Al-Qurtubi (may Allah have mercy on him) said: The hadiths testify that the one who does any of these things is cursed, and that they are major sins. But there is a difference of scholarly opinion regarding the reason for which they were prohibited. It was said that it is because they come under the heading of deceit, or because they come under the heading of changing the creation of Allah, may He be exalted, as Ibn Mas‘ood said. The latter is more correct, and also includes the first reason. Moreover, it was said that what is prohibited is only that which endures, because it comes under the heading of changing the creation of Allah, may He be exalted. As for that which does not endure, such as kohl and other things with which women adorn themselves, the scholars have permitted that."(Tafseer al-Qurtubi 5/393).
An-Nawawi (may Allah have mercy on him) said in Sharh Muslim (13/107): With regard to the words “the women who file their teeth for the purpose of beautification,” what is meant is that they do that for the purpose of making the teeth appear beautiful. This indicates that what is haraam is that which is done for the purpose of beautification; but if it is needed for the purpose of treatment or to correct a defect in the teeth and the like, there is nothing wrong with it. And Allah knows best. End quote.
Please see also the answer to question no. 82409 . | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/112079/ruling-on-putting-a-bridge-on-the-teeth | 188 | 112,079 |
461 | Piercing a boy’s ear if this practice is widespread in some countries | Question
Is there any evidence in the Qur’an or Sunnah to indicate that it is haraam for a man to pierce his left ear? What if this practice is something that has become the norm, and is commonly done and widely accepted in the society in which he lives? We live in America, and this practice is commonly done and widely accepted here. | Praise be to Allah.Firstly:
The basic principle is that piercing the ears is not permissible, because it involves some level of inflicting pain, but it is permissible for women because they need to adorn themselves, so the negative aspect of inflicting pain is outweighed by a greater interest.
For more information on the difference of scholarly opinion concerning piercing of women’s ears, please see the answer to question no. 78255 .
Secondly:
Although it is established that it is permissible to pierce the ears of a little girl or an adult woman because there is a need for that, it is not permissible to pierce the ears of a boy or a man, because that comes under the heading of inflicting pain needlessly, and because it comes under the heading of imitating women.
Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of Allah cursed men who imitate women and women who imitate men. Narrated by al-Bukhaari (5885).
Ibn ‘Aabideen (may Allah have mercy on him) said: Piercing the ears in order to wear earrings is part of the adornment of women, so it is not permissible for males."(Radd al-Muhtaar 6/420).
Ibn al-Qayyim (may Allah have mercy on him) said: With regard to piercing the ears of a boy, there is no interest to be served by that, and it is cutting a part of his body for no religious or worldly interest, so it is not permissible." (Tuhfat al-Mawlood 1/210).
The fact that this is widespread in your country does not mean that it is permissible, as is also applicable to the fact that it has become common for men to wear jewellery, or to wear gold rings, or to imitate women in other actions and ways of dressing.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/175847/piercing-a-boys-ear-if-this-practice-is-widespread-in-some-countries | 188 | 175,847 |
462 | Ruling on using a dermaroller to cleanse the skin | Question
What is the ruling on using dermaroller treatment and applying creams afterwards to nourish the skin, whether they are natural or are manufactured halal creams, whilst avoiding creams that cause swelling of the skin, such as collagen, which trap water and cause swelling in the skin? Is it permissible to use the dermaroller whilst adhering to the guidelines mentioned above, or not? | Praise be to Allah.Firstly: the dermaroller device
The dermaroller is a small hand-held device that resembles an electric shaver, and may be slightly larger or smaller than it. One of the two ends of the dermaroller is the handle by which it is held, and the other end contains a cylindrical rotating tool on which there are small and fine needles. The size of the dermaroller varies according to its intended use, and the size and number of the needles vary according to use.
The length of the needles varies between 0.2 mm and 1.5 mm, and in some cases may reach 3 mm. This refers to the depth to which the needles penetrate the skin.
Of course, the small needles do not cause pain at all, but the 3 mm needles are only used in clinics under medical supervision and in certain cases only. The number of needles varies between 90-540 needles on a single dermaroller.
The basic idea of the dermaroller is to cause very small injuries (micro-injuries) to the cells of the outer layer of the skin (epidermis). This stimulates a therapeutic reaction from the body, which basically begins to activate more cells in the area pierced by the needles. When the cells are activated, they begin to produce useful, nourishing proteins which help the cells to divide and spread, which in turn leads to strengthening and rejuvenation of the skin. End quote.
Secondly: ruling on using the dermaroller to cleanse the skin
There is nothing wrong with using this device to cleanse the skin, if there is no risk of harm, which means knowing how to use it, the skin type and the medicines which preclude use of the device if one is taking them. It is essential to consult a doctor about that. The basis for saying that it is permissible is the basic principle that things are permitted and that there is no reason to prohibit them unless they cause harm. If there is no harm caused, then there is nothing wrong with using them.
The women of the Sahaabah used to put wars [a plant-derived preparation] on their faces to beautify and brighten them.
It was narrated that Umm Salamah (may Allah be pleased with her) said: “We used to apply wars to our faces for freckles.” Narrated by Abu Dawood (311) and Imam Ahmad (26561) with a hasan isnaad, as stated by Shaykh al-Albaani.
Al-‘Iraaqi said: Wars is a yellow plant that comes from Yemen, from which ghamrah, which is applied to the face, is made."(Tarh at-Tathreeb 5/49).
Abu Sa‘eed said: Ghamrah is a paste of dates and milk that a woman applies to her face and hands to make them soft. "(Tahdheeb al-Lughah 8/128).
Ibn al-Jawzi said: As for preparations that remove freckles and beautify the face for the husband, I do not see anything wrong with them."(Ahkaam an-Nisa’, p. 160).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/323723/ruling-on-using-a-dermaroller-to-cleanse-the-skin | 188 | 323,723 |
463 | Ruling on using hyaluronic acid on the skin | Question
Is it permissible for me to use Hyaluronic acid on my skin which is a gooey substance produced by human body. The largest amounts of it are found in your skin, connective tissue and eyes. Now it is available in certain skin care products. Is it permissble for me to apply it on my skin. It has a lot of benefits like keeping the skin moisturized and radiant
If it is not permissble to apply the above. Can I use the vegan hyaluronic acid which is fermented from bacteria, can I use this product on my face. | Praise be to Allah.Firstly:
Hyaluronic acid
Hyaluronic acid is a substance that occurs naturally in different places in the body, but it is more concentrated in certain fluids in the body, such as fluid in the eyes and fluid in the joints.
In addition to the natural form of this acid, there are also forms that are produced in laboratories; they are usually made using a specific type of bacteria.
End quote from https://bit.ly/3zCMqLq
Secondly:
Ruling on using hyaluronic acid
There is nothing wrong with using creams and moisturisers containing this acid, if it is free of harm. It is preferable to use hyaluronic acid of vegetable origin.
Ibn al-Jawzi said: With regard to medicines that remove freckles and beautify the face for the husband, I do not see anything wrong with them."(Ahkam an-Nisa’, 160).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/362220/ruling-on-using-hyaluronic-acid-on-the-skin | 188 | 362,220 |
464 | Drawing eyebrows with kohl and some hairs fall out unintentionally | Question
I want to ask you about drawing eyebrows with a kohl pen, like applying kohl to the eyes, but when I draw them, sometimes it pulls out a few of the eyebrow hairs unintentionally. Is there any sin on me for that, even though I do not do that deliberately? | Praise be to Allah.There is nothing wrong with drawing the eyebrows with a kohl pen, or dyeing them with a colour similar to the colour of the skin, based on the principle that things are permissible, as explained previously in the answer to question no. 103345 .
If some of the eyebrow hairs fall out unintentionally whilst doing that, there is no blame on you, because Allah, may He be exalted, says (interpretation of the meaning):
{Our Lord, do not impose blame upon us if we have forgotten or erred} [al-Baqarah 2:286]
{And there is no blame upon you for that in which you have erred but [only for] what your hearts intended. And ever is Allah Forgiving and Merciful} [al-Ahzaab 33:5].
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=2 | https://islamqa.info/en/answers/118089/drawing-eyebrows-with-kohl-and-some-hairs-fall-out-unintentionally | 188 | 118,089 |
465 | Should she seek help in taking care of her skin from a female Christian specialist? | Question
What is the ruling on going to a skin specialist, who does everything that women need for their personal care, but she is a Christian? I would like to point out that I have been going to her regularly for three years, only once every month, to take care of my skin, and I am afraid to go to anyone else. I should add that she has a very good attitude, but after I became religiously committed I started to worry about going to her before finding out the ruling on that.
I am afraid to go to anyone else because most of those who work in this field are Christian woman and the Muslim women I know who work in this field do not have much experience. | Praise be to Allah.Firstly:
It is not permissible for a woman to let anyone see the most private part of her ‘awrah, whether that person is a man or woman, a Muslim or a kaafir, apart from what happens between the spouses. And there is no exception from that except what is needed of looking for the purpose of medical treatment.
See the answer to question no. 5693 .
Based on that, if this skin care requires uncovering the most private part of the woman’s ‘awrah, she has to take care of it herself and not let anyone see it, even if that is a Muslim woman, let alone a kaafir woman.
See the answer to question no. 97938
Secondly:
If a woman needs to uncover the most private part of her ‘awrah, as in the case of giving birth, then the basic principle is that a Muslim woman should take care of that, and she should not allow any non-mahram man or non-Muslim female to see it, if there is a Muslim woman who can take care of that.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The words “… [or] their female associates…” [an-Noor 24:31] are a precaution against mushrik women, so a mushrik woman should not be a midwife for a Muslim woman, and she should not enter the hammam (bathhouse) with them. But Jewish women used to enter upon ‘Aa’ishah and others and see their faces and hands, unlike men. So that is part of the visible adornment with regard to women of ahl adh-dhimmah, but dhimmi women are not allowed to see the hidden beauty and adornment.
Majmoo‘ al-Fataawa, 22/112
Thirdly:
If she cannot find a Muslim woman to treat her or her problem requires uncovering her ‘awrah or part of her hidden adornment, and the one who is going to do that will either be a kaafir woman or a Muslim man, then it is better to let the kaafir woman do it, because in that case the risk of fitnah is less, and because she is of the same gender, so it is also less likely that there would be any looking or touching with desire.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is preferable for a trustworthy Christian female doctor to treat a woman rather than a Muslim man, because she is of the same gender, unlike the man.
Fataawa Ibn ‘Uthaymeen, 12/218
Fourthly:
If the matter does not require uncovering the most private part of the ‘awrah or the hidden adornment, it is permissible for a woman to seek the help of a Muslim woman with regard to some of her needs that have to do with her personal care.
See the answer to question no. 97938
Is it permissible to seek the help of a kaafir woman in this case, as mentioned in the question?
That is based on [?] the difference in scholarly opinions concerning the ‘awrah of a Muslim woman in front of a kaafir woman: is it the same as her ‘awrah in front of a man or is it like her ‘awrah in front of a Muslim woman?
More than one of the scholars favoured the second opinion, that there is no difference with regard to looking between a Muslim woman and a kaafir woman, if she is trustworthy with regard to such matters.
It says in Fataawa al-Lajnah ad-Daa’imah:
Is it obligatory to observe hijab in front of a kaafir woman or may one interact with her in the same way as one interacts with a Muslim woman?
There are two scholarly opinions concerning this matter, the more correct of which is that it is not obligatory, because that was not narrated from the wives of the Prophet (blessings and peace of Allah be upon him) or from any of the female Sahaabah when they met with Jewish women in Madinah and idolatrous women. If that had happened, it would have been transmitted to us as things that are less important were transmitted. End quote.
Fataawa al-Lajnah, 17/287
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The ‘awrah of a woman in front of another woman is the same as the ‘awrah of a man in front of another man, whether she is a family member or an outsider, a believer or a kaafir – there is no difference.
End quote from al-Baab al-Maftooh, 85/13
See also the answer to question no. 82994, 2198, 6596, 21953
Based on that, if you need the help of a trustworthy Christian woman in taking care of your skin, that is permissible if it does not involve the most private part of the ‘awrah. However seeking the help of a Muslim woman for that is preferable, because of the strong difference of scholarly opinion concerning the matter and because many of the scholars did not allow such things. Rather the basic principle is that a woman should take care of that herself so long as it is possible, and she should not go to extremes in such matters as some women do who have nothing else to do.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/146575/should-she-seek-help-in-taking-care-of-her-skin-from-a-female-christian-specialist | 188 | 146,575 |
466 | Is it true that the Maalikis allow plucking the eyebrows for women other than those who are forbidden to do anything to beautify themselves? | Question
I read that the view of the Maalikis with regard to plucking the eyebrows is that it is permissible, and that the prohibition on plucking the eyebrows is interpreted as applying to women who are forbidden according to Islamic teachings to use anything to beautify themselves, such as one whose husband has recently died and one whose husband is missing. Is this true? | Praise be to Allah.Yes, what you have read is one of the official views of the Maalikis. It says in al-Fawaakih ad-Dawaani, which is a book about Maaliki fiqh (2/509):
Plucking refers to pulling out the eyebrow hairs so that the brow becomes thin and beautiful.
Moreover, it was narrated from ‘Aa’ishah (may Allah be pleased with her) that it is permissible to remove hair from the eyebrow and face, and this supports the view mentioned above, according to which it is permissible for a woman to shave all of her hair except that on her head.
Based on that, the hadith is to be understood as referring to the woman who is forbidden to use any adornment, such as one whose husband has recently died and one whose husband is missing. End quote.
However, the report of ‘Aa’ishah (may Allah be pleased with her) which they quoted as evidence for it being permissible was quoted by al-Haafiz ibn Hajar (may Allah have mercy on him), and he said:
At-Tabari narrated via Abu Ishaaq, from his wife, that she went to see ‘Aa’ishah when she was a young woman who liked to beautify herself, and she said: Can a woman remove hair from her forehead [to beautify herself] for her husband? ‘Aa’ishah said: Remove that which is bothersome as much as you can. End quote from Fath al-Baari (10/378).
This was also narrated by Ibn al-Ja‘d in al-Musnad (451) with the same isnaad. It was classed as da‘eef (weak) by Shaykh al-Albaani (may Allah have mercy on him) in his book Ghaayat al-Maraam (no. 96) because the wife of Abu Ishaaq, who narrated it from ‘Aa’ishah, is unknown; her name was al-‘Aaliyah.
Ad-Daaraqutni, in as-Sunan (3/477), also deemed her to be unknown and stated that her report cannot be quoted as evidence. Something similar was suggested by ash-Shaafa‘i in his book al-Umm (4/74).
If it is proven that the report from ‘Aa’ishah (may Allah be pleased with her) is da‘eef, then it cannot be quoted as evidence.
Even if we assume that it is saheeh (sound), it may be that ‘Aa’ishah (may Allah be pleased with her) did not hear the hadith that forbids plucking the eyebrows, and she issued this fatwa on the basis of her own understanding.
It was narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: May Allah curse the one who does tattoos and the one who has a tattoo done, the one who has her facial hair plucked, and those who file teeth for the purpose of beautification, changing the creation of Allah. Why should I not curse those whom the Messenger of Allah (blessings and peace of Allah be upon him) cursed, when it is in the Book of Allah? “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from” [al-Hashr 59:7]. Narrated by al-Bukhaari (5931) and Muslim (2125).
The word “the one who has her facial hair plucked” is general in meaning, and the basic principle regarding what is general in meaning is that it is general in application, and it should not be taken as being limited to a particular situation except on the basis of evidence.
Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said:
The correct view and the view of the majority is that we should believe that it is general in application, without trying to look for a reason to make it specific to certain situations, because the wording of the hadith is general and should be taken as being general in application. If we find some evidence to indicate that it is limited to a specific situation, then we may act accordingly.
We have noted above that what appears to be the case is that we should understand the hadith as being general in meaning and apply it as such, unless there is evidence to indicate otherwise.
Undoubtedly the hadith is general in application and should be applied to all individuals, as is quite clear. End quote from Mudhakkirah Usool al-Fiqh (p. 261).
And he (may Allah have mercy on him) said:
It is well established in usool al-fiqh that you cannot understand a hadith that speaks in general terms as applying only to specific people unless there is a report that we must refer to (and cannot ignore). End quote from Adwa’ al-Bayaan (5/83).
With regard to the words of ‘Aa’ishah (may Allah be pleased with her) – even if we assume that the report is saheeh – ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) disagreed with her. If the Sahaabah disagree on an issue, the view of one of them is not regarded as evidence to refute the other view; rather reference should be made to what may be understood from the religious texts.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to the views of the Sahaabah, if they became well-known and no one objected to them during their time, then their views are regarded as proof and evidence according to the majority of scholars, but if they differed, then their dispute is to be referred to Allah and His Messenger.
The view of one of them cannot be taken as ultimate proof when others had different views, according to scholarly consensus.
End quote from Majmoo‘ al-Fataawa (20/14).
Al-Bukhaari (4886) and Muslim (2125) narrated from ‘Alqamah, that ‘Abdullah said: May Allah curse the one who does tattoos and the one who has a tattoo done, the one who has her facial hair plucked, and those who file teeth for the purpose of beautification, changing the creation of Allah.
When Ibn Mas‘ood (may Allah be pleased with him) narrated this hadith, a woman from the tribe of Banu Asad who was called Umm Ya‘qoob said to him: I think your wife does that. He said: Go and look. So she went and looked, and she did not see anything of what she had claimed. He said: If she was like that, I would not have stayed with her – meaning that he would have divorced her and would not have lived in the same house as her.
The conclusion of this story is that his wife had no reason not to adorn herself for him. It was narrated that the discussion between this woman and Ibn Mas‘ood had to do with plucking the eyebrows in particular. Ash-Shaashi narrated in al-Musnad (2/256), with his isnaad from Qabeesah ibn Jaabir that he said: I went with an old woman of Banu Asad to see Ibn Mas‘ood in his house. He noticed that her forehead was very clear, so he said: Do you shave it? She got angry, then she said: The one who shaves her forehead is your wife! He said: Go in and see her. If she does that, then I will have nothing to do with her. So the old woman went, then came back and said: By Allah, I do not think she does that. Ibn Mas‘ood said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) curse women who have their facial hair plucked, those who file the teeth and those who have tattoos done, who changed the creation of Allah, may He be exalted. This hadith was classed as hasan by al-Albaani in Aadaab az-Zafaaf (p. 203-204).
Conclusion: the view of the Maalikis regarding this issue is not the more correct view, because it is limiting the application of the hadith mentioned without any evidence to support doing so.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/290806/is-it-true-that-the-maalikis-allow-plucking-the-eyebrows-for-women-other-than-those-who-are-forbidden-to-do-anything-to-beautify-themselves | 188 | 290,806 |
467 | Ruling on removing hair under the eyebrows | Question
Is it permissible to remove hair under the eyebrows, without changing the shape of the eyebrows themselves? It is only a little hair, and is not connected to the eyebrows. | Praise be to Allah.Firstly:
It is soundly narrated that Ibn Mas‘ood (may Allah be pleased with him) said: May Allah curse the one who does tattoos and the one who has a tattoo done, the one who has her facial hair plucked, and those who file teeth for the purpose of beautification, changing the creation of Allah. Why should I not curse those whom the Messenger of Allah (blessings and peace of Allah be upon him) cursed, when it is in the Book of Allah? “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from” [Al-Hashr 59:7].
Narrated by al-Bukhari (5931).
It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The woman who does hair extensions and the woman for whom that is done, the woman who plucks facial hair and the woman for whom that is done, the woman who does tattoos and the woman for whom that is done when there is no disease (that would justify doing that) are cursed. Narrated by Abu Dawood (4170); its isnaad was classed as hasan by Ibn Hajar in Fath al-Baari (10/376) and as saheeh by al-Albani in Saheeh Abi Dawood (no. 4170).
The scholars quoted these hadiths as evidence that plucking the hair from the eyebrows is not allowed.
It says in al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (14/81):
The fuqaha’ are agreed that pulling out the hairs of the eyebrows comes under the heading of plucking facial hair that is prohibited. End quote.
Secondly:
Definition of the eyebrow:
The hair of the eyebrows is the hair that grows over the brow bone that is above the eye.
Ibn Manzoor (may Allah have mercy on him) said:
The word haajibayn (translated as eyebrows) refers to the brow bones above the eyes, with the flesh and hair that cover them. And it was said that the word haajib refers to the hair that grows over that bone. It is so called because it shields (yahjib) the eye from the sun’s rays."(Lisaan al-‘Arab 1/298-299).
This is what the word haajib refers to in linguistic terms and as is customarily known.
Based on that, what appears to be the case is that this hair asked about is connected to the eyebrow, because even though it is separate from the main hair of the eyebrow, it is still connected to it, as it grows in the region of the eyebrow bone, so it comes under the same ruling.
One should avoid a dubious issue regarding this matter, especially since the view of the majority of scholars is that plucking facial hair other than the eyebrows also comes under the heading of namas (plucking) that is prohibited.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/218010/ruling-on-removing-hair-under-the-eyebrows | 188 | 218,010 |
468 | Ruling on thinning out the eyebrows if they are thick | Question
Is it permissible for a woman to shave or trim her eyebrows, if they resemble men’s eyebrows, as her eyebrows are very thick and untidy? | Praise be to Allah.Firstly:
The scholars (may Allah have mercy on them) differed as to whether shaving and trimming is the same as plucking which come under the heading of namas (plucking facial hair). Some of the scholars – and they are the majority – are of the view that shaving and trimming are like plucking, so it is not permissible to shave or trim the hair of the eyebrows, just as it is haraam to pluck them.
The second view is that the word namas (plucking facial hair) applies to pulling out the hairs only, so it is permissible to remove eyebrow hair by shaving or trimming it. This is the view of the Hanbalis.
It says in al-Mawsoo‘ah al-Fiqhiyyah (14/82): The fuqaha’ are agreed that pulling out the hairs of the eyebrows comes under the heading of plucking facial hair that is prohibited according to the words of the Prophet (blessings and peace of Allah be upon him): “May Allah curse the women who pluck facial hair and those who have that done.” However, they differed with regard to trimming and shaping. The Maalikis and Shaafa‘is are of the view that trimming comes under the same heading as plucking, whereas the Hanbalis are of the view that it is permissible to trim and shave, and that what is prohibited is plucking only. End quote.
For more information, please see the answer to question no. 22393 .
Secondly:
Excluded from the plucking that is forbidden is removal of excess hair that causes harm to the eye or is beyond the bounds of what is normal, such as if the eyebrows attract stares and cause embarrassment to the woman. In that case, she may remove as much as will make them look like the eyebrows of most people, because removing hair from them in this case is more akin to warding off harm, which is by restoring them to their natural state.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Thinning the eyebrow hair, if it is done by means of plucking, is haraam and is in fact a major sin, because it comes under the heading of plucking facial hair, regarding which the Messenger of Allah (blessings and peace of Allah be upon him) cursed those who do it.
But if it is done by way of trimming or shaving, this is regarded as makrooh by some of the scholars and disallowed by others, who regarded it is coming under the heading of namas, as they said: Namas does not refer only to plucking hair: rather it is general in meaning and applies to any change to facial hair for which Allah has not given permission.
But what we think is appropriate for a woman – even if we say that it is permissible or disliked (makrooh) to thin the eyebrows by trimming or shaving – is that she should not do that unless the hair of the eyebrows is very thick, in such a way that it comes down over the eyes and affects her vision. In that case, there is nothing wrong with removing that which is causing a problem. End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (11/133).
And he (may Allah have mercy on him) also said: With regard to thinning the eyebrows, if they are abnormally thick, then there is nothing wrong with it, but if they are only moderately thick, then it is better to leave them as they are, and there is nothing wrong with using scissors or a razor] and the like that does not pull out the hairs, because pulling out the hairs comes under the heading of namas (plucking). End quote from Fataawa Noor ‘ala ad-Darb.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/218579/ruling-on-thinning-out-the-eyebrows-if-they-are-thick | 188 | 218,579 |
469 | Ruling on a woman removing facial hair by laser | Question
What is the ruling on a woman removing facial hair by laser, and spending a lot of money on that every year? What is the ruling on doing that in Ramadan, knowing that the woman’s hair is light and there is no hormonal problem? | Praise be to Allah.It is permissible for a woman to remove facial hair by laser, subject to certain conditions:
· That this is done by a specialist female doctor. It is not permissible for it to be done by a male doctor except in the case of necessity.
Please see the answer to question no. 95891.
· That no harm results from using the laser, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him), “There should be neither harming nor reciprocating harm.” Narrated by Ibn Maajah (2340); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Concerning that, reference should be made to specialists. Ibn Muflih (may Allah have mercy on him) said in al-Adaab ash-Shar‘iyyah (3/97): It is haraam to treat sickness or apply to the eyes anything that is najis [impure], taahir [pure] but haraam, or harmful, and so on. End quote.
· That should not involve extravagant or wasteful spending; rather the hair should be removed by the normal means by which it is removed in such cases, with no need for spending large amounts of money, for something concerning which the most that can be said is that it is permissible or an adornment, whilst noting that some scholars differ as to whether it is even permissible in the first place.
For more information, please see the answers to questions no. 20108, 153337 and 13744.
Moreover, it makes no difference in the ruling whether that is done in Ramadan or otherwise; rather whatever is permissible at times other than Ramadan does not become prohibited by fasting.
See the answer to question no. 221496.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/222576/ruling-on-a-woman-removing-facial-hair-by-laser | 188 | 222,576 |
470 | What is the ruling on a man using mascara and the like to beautify his eyelashes? | Question
What is the ruling on a man grooming his eyelashes, and is that regarded as imitating women? | Praise be to Allah.In the case of a man, a little adornment is sufficient, such as combing his hair and putting oil in his hair. He is not like a woman who needs to beautify herself.
We do not know what is meant by grooming the eyelashes, because the eyelashes look fine by themselves and do not need any grooming. Allah has created them as an adornment and protection for the eye.
But women use things to thicken the eyelashes, or to make them curl upwards, by using some solutions and cosmetics. What appears to us to be the case, based on what people do, is that this type of adornment is only for women, so it is not permissible for men to imitate them in that, because of the hadith of Ibn ‘Abbaas (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) cursed men who imitate women and women who imitate man. Narrated by al-Bukhaari (5435).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/333987/what-is-the-ruling-on-a-man-using-mascara-and-the-like-to-beautify-his-eyelashes | 188 | 333,987 |
471 | Ruling on removing a birthmark from the body | Question
I am a man who has a birthmark, which is different in colour to the rest of my body, on my right shoulder. I want to remove this birthmark, so that I can look normal. I have read on your website a question and answer entitled Ruling on Cosmetic Surgery (no. 47694), from which I understood that removing defects is permissible, because any procedure that is done for the purpose of restoring things to their natural condition, with which Allah created most people, is not regarded as changing the creation of Allah; rather it is restoring something to how it should be naturally. Because Allah, may He be exalted, created man in the most beautiful form, restoring a feature to its natural appearance, which makes it look normal, should not be regarded as haraam, because looking normal results from restoring it to its natural form and its perfect creation. It is well-known that a normal appearance is better than an appearance in which there is a defect, because man was created in the best form, therefore removing a birthmark should be permissible. This is my question. | Praise be to Allah.Allah, may He be glorified in exalted, created man in a beautiful form, in proportion and in a manner that is suited to this life, so that he will be able to carry out his duties to Allah both outwardly and inwardly.
Allah, may He be exalted, says (interpretation of the meaning): “We have certainly created man in the best of stature” [at-Teen 95:4].
Hence Allah, may He be exalted, forbade man to change his appearance for the sake of beautification, because this is like objecting to what Allah has created, and suggests that man thinks that he can do better than what Allah did.
But if this change is not for the purpose of beautification; rather it is to remove a defect that is present, or to ward off some harm that is feared, then in that case making this change is permissible and there is nothing wrong with it.
Please see the answer to question no. 129370 .
It was narrated that ‘Abdullah ibn Mas‘ood (may Allah be pleased with him) said: May Allah curse the one who does tattoos and the one who has a tattoo done, the one who plucks eyebrows and the one who has her eyebrows plucked, and those who file teeth for the purpose of beautification, changing the creation of Allah… Why should I not curse those whom the Messenger of Allah (blessings and peace of Allah be upon him) cursed, when it is in the Book of Allah? … “And whatever the Messenger has given you - take; and what he has forbidden you - refrain from” [al-Hashr 59:7].
Narrated by al-Bukhaari (5931) and Muslim (2125).
An-Nawawi (may Allah have mercy on him) said:
With regard to the words “Those who file teeth for the purpose of beautification,” this indicates that what is haraam is that which is done for the purpose of beautification. But if there is a need to do that for medical reasons, or to correct a defect in the teeth and so on, then there is nothing wrong with it. And Allah knows best.
End quote from Sharh Saheeh Muslim (14/106-107).
If this birthmark is in a form that is causing harm to you, such as if it is off-putting to the one who sees it, and you are married or about to get married, and you are afraid that your wife would be put off by you because of it, then in this case there is nothing wrong with removing it.
Shaykh ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
There is a girl who has small black spots like moles on her face; there are several of them, between six and eight spots, scattered on her face. She is asking: What is the ruling on having things like these spots removed in the hospital, using a laser or some other method?
He (may Allah have mercy on him) replied: There is nothing wrong with removing them, because when there are as many as you have mentioned, it is undoubtedly disfiguring to the face, and is likely to be off-putting to people. The basic principle here is that whatever is done for the purpose of beautification, then it is haraam, but whatever is done to remove a defect, then it is halaal. The evidence for the former is that the Prophet (blessings and peace of Allah be upon him) cursed the woman who does tattoos and the woman who has them done, and the woman who files teeth and the woman who has that done, because these things are done for the purpose of beautification.
The evidence for the second, which is removal of defects, is the fact that the Prophet (blessings and peace of Allah be upon him) gave permission to a man whose nose had been cut off to acquire a nose made of silver, but it began to stink, so he instructed him to acquire a nose made of gold, instead of silver, because this comes under the heading of removing a defect.
So you may follow this principle and benefit from it. Based on that, we may say that the attempts of those women who try to change the dark colour of their skin and make it lighter are haraam, because this comes under the heading of changing the creation of Allah merely for the purpose of beautification.
If someone were to ask: What do you say about correcting strabismus (nonaligned eyes)? Does this come under the heading of beautification or of removing a defect?
Answer: This comes under the heading of correcting a defect, so it is permissible. Similarly, if the teeth are clearly protruding, this is regarded as a defect, so there is nothing wrong with straightening them and making them level with the other teeth.
End quote from Fataawa Noor ‘ala ad-Darb (11/83).
If there is the fear that this birthmark may lead to some kind of skin disease, as has been stated by some doctors, then there is a stronger reason for the concession allowing removal of it.
Hence we advise you to consult a trustworthy dermatologist.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/295633/ruling-on-removing-a-birthmark-from-the-body | 188 | 295,633 |
472 | Is it permissible to donate or sell one’s hair to someone who will make it into a wig? | Question
Is it permissible for a woman to donate her hair to an organisation that will use it to make wigs for children who are suffering from cancer or who have sustained burns and the like? | Praise be to Allah.Firstly:
There is no difference of opinion among the fuqaha’ concerning the fact that it is prohibited for a person to sell his hair, because it is part of him, and he is honoured by Allah, but selling any part of his body exposes him to disrespect and humiliation.
It says in al-Mawsoo‘ah al-Fiqhiyyah (26/102):
The fuqaha’ are unanimously agreed that it is not permissible to benefit from human hair by selling it and using it, because the human being is honoured, as Allah, may He be glorified and exalted, says (interpretation of the meaning): “And We have certainly honored the children of Adam” [al-Isra’ 17:70].
Hence it is not permissible for any part of the human body to be treated with disrespect. End quote.
Secondly:
With regard to donating it to someone who will use it as a wig:
Using a wig may be permissible or it may be prohibited. It is permissible if it is done to correct the defect, and it is prohibited if it is done for the purpose of beautification and adornment.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:
Wearing a wig is done in two cases:
The first case is when it is done for the purpose of beautification, when the woman has a full head of hair, which looks fine , and there is no defect that makes her look bad. In this case, wearing it is not permissible, because that is akin to adding hair extensions, and the Prophet (blessings and peace of Allah be upon him) cursed the woman who adds hair extensions and the woman who has that done.
The second case is when the woman has no hair at all, and she looks odd among other women, and it is not possible for her to hide this defect or conceal it except by wearing a wig. In this case, we hope that there is nothing wrong with her wearing it, because it is not worn for the sake of beautification; rather it is worn in order to correct the defect. But to be on the safe side, she should not wear it, and she should wear something to cover her head so as not to expose the defect. And Allah knows best. End quote.
Fataawa Noor ‘ala ad-Darb.
He (may Allah have mercy on him) also said:
Wigs are haraam and come under the same heading as hair extensions; even though wigs are not actually hair extensions, they give the impression that the woman’s hair is longer than it really is, so they are akin to hair extensions. The Prophet (blessings and peace of Allah be upon him) cursed the woman who does hair extensions and the one who has that done. But if there is no hair on the woman’s head at all, or she is bald, then there is nothing wrong with using a wig to cover that defect, because removing defects is permissible. Hence the Prophet (blessings and peace of Allah be upon him) gave permission to the one whose nose had been cut off in battle to use a nose made of gold. End quote.
Majmoo‘ Fataawa ash-Shaykh al-‘Uthaymeen (11/answer to question no. 68).
Based on that, if the organisations that are seeking donations of hair to make wigs for those who have sustained burns or have lost their hair due to cancer, or for other reasons, are trustworthy organisations, then it is permissible to donate hair to them, and the donor may seek reward for that with his Lord, may He be exalted.
But if the organisations are not trustworthy, or they will use the hair to make wigs for the purpose of beautification, it is not permissible to donate hair to them.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/101430/is-it-permissible-to-donate-or-sell-ones-hair-to-someone-who-will-make-it-into-a-wig | 188 | 101,430 |
473 | Women wearing rings of metals other than gold and silver | Question
Is it permissible for women to wear metal rings, besides of gold or silver?. | Praise be to Allah.It is permissible for women to wear rings of gold or silver with diamonds or other precious stones such as emeralds, rubies and carnelians, or of iron if they wish, because the basic principle is that they are permissible and there is no text to suggest that any of that is not allowed.
It is not makrooh to wear a ring of iron. See the answer to question number 105400.
Ibn Qudaamah (may Allah have mercy on him) said: It is permissible for women to wear jewellery of gold, silver and gemstones according to their customs and traditions, such as bangles, anklets, earrings and rings, and what they wear on their faces and on their necks, arms, feet, ears and so on. End quote from al-Mughni, 2/324.
It is stipulated that there be no extravagance involved in that.
Al-Nawawi (may Allah have mercy on him) said: Our companions said: All kinds of jewellery are permissible for women; it is only permissible so long as there is no obvious extravagance involved. End quote from al-Majmoo’, 5/523.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/142865/women-wearing-rings-of-metals-other-than-gold-and-silver | 188 | 142,865 |
474 | Is Laser Hair Removal Haram? | Question
I am a nurse and I have been transferred to work in a laser hair removal clinic. This includes the entire body, including the private parts. Thus every day I am compelled to carry out a number of laser procedures and to work on removing hair from the private parts of some women. What is the Islamic ruling on this work of mine? Should I carry on in this job or not? | Praise be to Allah.Women’s ‘awrah in front of other women
The basic principle is that women should cover their ‘awrah in front of other women ; this refers to the area between the navel and the knee. It is haram to look at this ‘awrah, except in cases of necessity or need.
Can a specialist remove your public hair?
The jurists have ruled that need includes cases where a woman is unable to remove her pubic hair herself, in which case she may uncover it for another woman to remove it. The same applies to a man doing it for another man.
It says in Kashshaf al-Qina‘ (5/13):
“The doctor may look at or touch whatever is necessary to look at or touch, even the private part, and to conduct an internal examination, because it is a case of necessity. His statement appears to mean that that is permissible even if the doctor is a dhimmi [a non-Muslim living under Muslim rule].” (This was stated in al-Mubdi‘ and also in al-Mughni)
But that should be in the presence of a mahram or husband, because if the doctor and patient are alone together, there is no guarantee that some infraction will not occur, as the Prophet (blessings and peace of Allah be upon him) said: “No man is alone with a woman but the Shaytan is the third one present.” (Agreed upon).
She should be entirely covered, apart from the site where medical attention is needed, because the other parts remain subject to the ruling that uncovering them is haram.
Coming under the same heading as the doctor is the one who is caring for a sick man or woman, with regard to helping them do wudu, clean themselves after relieving themselves, and so on; and the one who saves a woman from drowning, fire and the like.
The same ruling also applies with regard to shaving the pubic hair of one who is not able to do that, as was stated by Ahmad. What this appears to mean is: even if the one who does that is a dhimmi. That also applies when there is a reason to find out whether a woman is a virgin or not, or to find out whether a person has reached puberty, because when the Prophet (blessings and peace of Allah be upon him) appointed Sa‘d to judge concerning Banu Qurayzah, he looked under their waist wrappers [to ascertain whether pubic hair had started to grow, thereby determining who had reached puberty and who had not].
It was narrated from ‘Uthman that a boy was brought to him who had stolen something, and he said: Look under his waist wrapper. They found that his pubic hair had not started to grow, so they did not cut off his hand [in the hadd punishment for theft].”
Ash-Sharbini al-Khatib said:
“You should understand that what was noted about the prohibition on looking and touching applies when there is no need for that. However, when there is a need for that, then looking and touching is permissible, for the purpose of cupping and medical treatment, even in the case of the private part, because there is a compelling need for that. That is because saying that it is haram in that case will be a cause of hardship.” (Mughni al-Muhtaj, 4/215)
Al-‘Izz ibn ‘Abd as-Salam (may Allah have mercy on him) said:
“Covering the ‘awrah and private parts is obligatory , and it is an important aspect of human dignity and one of the best of habits, especially with regard to non-mahram women.
But uncovering them is permissible in cases of necessity and need.
With regard to cases of need, that includes each spouse looking at the other, or doctors looking when that is necessary for the purpose of treatment.
With regard to necessity, that includes treating serious injuries.
With regard to looking at the private part, because it is reprehensible and the need to look at it should be extreme, there are more conditions stipulated concerning it than are stipulated with regard to looking at other parts of the ‘awrah. Similarly, with regard to looking at the private parts of women, there are conditions and stipulations with regard to the degree of necessity and need that are not stipulated with regard to looking at the private parts of men, because when it comes to looking at the private parts of women, there is the fear of temptation.
Similarly, looking at the part of the thigh that is closer to the knees is not like looking at the buttocks.”(Qawa‘id al-Ahkam, 1/165)
Is laser hair removal haram?
With regard to the one who is able to shave her own pubic hair and that which is within the limits of the ‘awrah, it is not permissible for her to uncover her ‘awrah for anyone else to look at it.
Laser hair removal is permissible, unless it is proven to be harmful.
But if that requires uncovering the ‘awrah, then it is stipulated that there should be an urgent need for it, such as if the hair is very thick, and cannot be removed by other means, such as plucking or shaving, and a woman is not able to remove it herself with the laser as directed by the doctor. This has been discussed previously in the answer to question no. 95891 .
If the woman does not have any urgent need for laser hair removal, then she has no right to uncover her ‘awrah for that purpose, and you do not have the right to look at her and remove her hair, unless you can direct her to do that herself in the ‘awrah area.
Removing eyebrow hair by laser
It is haram to remove eyebrow hair by using a laser or plucking. Please see the answer to question no. 218579 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/309968/is-laser-hair-removal-haram | 188 | 309,968 |
475 | Are hand sanitizers regarded as being among the haraam kinds of perfume that women should not use? | Question
Do the hand sanitizers that are used in hospitals and facilities for training health workers come under the same heading as the kinds of perfumes which it is not permissible for a woman to use if there are men around who could smell it? I am a female medical student, and one week ago I took a course in first aid and CPR. The one who taught the course was a male doctor, and sometimes he would make us practice what he was teaching us, and he would make available hand sanitizer so that we could get used to using it straight after dealing with the patient’s wounds, so that we could sanitize our hands. These hand sanitizers have a fragrance like that of soap, and like the smell of perfume to some extent.
If I put this hand sanitizer on my hands, am I regarded as having worn perfume in the presence of men?
Although I do not use perfume for adornment purposes, and the hand sanitizer also has a smell like sterilizing fluid, there is still a small amount of fragrance in it. So what should I do? | Praise be to Allah.First of all, we ask Allah to grant you success in your field, and to make obedience to Him dear to you, and make disobedience to Him hateful to you.
There is nothing wrong with you using hand sanitizers, even if you get some smell like perfume on you as a result, because the intent is to sterilize and sanitize, not to perfume yourself. Sterilization is an important medical necessity, according to medical safety protocols, so as to prevent the spread of disease and epidemics, and to protect wounds from infections and complications. It is not permissible to ignore this necessity because of something that is prohibited due to a possible outcome, and is not prohibited in and of itself.
This applies even if we assume that the prohibition is applicable in the scenario mentioned in the question, so how about when the conditions of prohibition are not applicable in that scenario?
That is because the fragrance in hand sanitizers is very mild; it is not strong and does not spread widely, and it disappears within a few moments. That fragrance is mixed with the strong and piercing smell of the sanitizer itself, so the effect of the fragrance – if it is present – grows weak and men would not pay any attention to it in most cases, especially in hospitals in which the smells of disinfectants and cleaning liquids that are used in their hallways prevail, and in which the workers are used to using hand sanitizers.
As the fuqaha’ have permitted women to use deodorants to remove unpleasant smells from their bodies, even if they have a light fragrance, because the purpose of removing unpleasant smells is greater than the purpose of avoiding possible bad consequences of using a mild fragrance that does not provoke desire and does not cause temptation, it is more appropriate to say that it is permissible for a woman to use hand sanitizer even if it does contain some fragrance, for the reasons explained above.
In a commentary on Nihaayat al-Muhtaaj (2/340), which is a Shaafa‘i book, it says:
It is recommended for a woman to remove unpleasant smells, even if what she uses has a fragrance, because there is no other way of achieving that result. End quote.
This has been discussed previously in the answer to question no. 155211.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/231169/are-hand-sanitizers-regarded-as-being-among-the-haraam-kinds-of-perfume-that-women-should-not-use | 188 | 231,169 |
476 | Is It Haram to Dye Your Eyebrows? | Question
I would like to know about using dyes, whether for the hair, eyebrows or eyelashes. What is the ruling on that, if the dye is permanent and will not fade? Is doing that regarded as changing the creation of Allah, may He be exalted? | Praise be to Allah.Dying the hair and eyelashes
It is permissible to dye the hair and eyebrows any colour except black , with substances that do not cause harm, such as henna and the like. It is permissible to dye the eyelashes black .
Is permanent dye of the eyelashes changing the creation of Allah?
If this dye is permanent and will last, then it comes under the heading of changing the creation of Allah , may He be exalted, and in that case it is haram.
Al-Qurtubi (may Allah have mercy on him) said:
“With regard to all of these matters, the hadiths indicate that the one who does them is cursed, and that they are major sins.
There was a difference of opinion concerning the reason for which it is forbidden.
It was said that it is because it comes under the heading of deception,
and it was said that it is because it comes under the heading of changing the creation of Allah, may He be exalted, as Ibn Mas‘ud said. This is more sound, and it includes the first reason.
Moreover, it was said that what is prohibited is only that which is permanent, because it comes under the heading of changing the creation of Allah, may He be exalted. As for that which is not permanent, such as kohl which is used by women for the purpose of beautification, the scholars deemed it permissible.” (Tafsir al-Qurtubi (5/393)
Shaykh Muhammad ibn Salih al-‘Uthaymin (may Allah have mercy on him) was asked:
It is very common among people – especially women – to use some chemical substances and natural herbs which change the colour of the skin so that, after applying those chemical substances or natural herbs, the dark skin becomes white, and so on. Are there any shar‘i reservations concerning that? Please note that some husbands demand their wives to use those chemical substances and natural herbs, on the grounds that it is obligatory for a woman to beautify herself for her husband.
He replied:
“If this change is permanent, then it is haram and is in fact a major sin, because it is worse in terms of changing the creation of Allah than tattooing. It is proven from the Prophet (blessings and peace of Allah be upon him) that he cursed the woman who does hair extensions and the woman who has that done, and the woman who does tattooing and the woman who has that done. In as-Sahihayn, it is narrated that ‘Abdullah ibn Mas‘ud (may Allah be pleased with him) said: May Allah curse the women who do tattoos and those for whom tattoos are done, those who pluck their eyebrows and those for whom that is done, and those who file their teeth for the purpose of beautification and alter the creation of Allah. And he said: Why should I not curse those whom the Messenger of Allah (blessings and peace of Allah be upon him) cursed?
What is meant by the one who does hair extensions is one who adds hair or something that resembles it to hair that is short.
What is meant by the one who does tattoos is the one who makes tattoos on the skin by pricking the skin with a needle or similar tool, then filling it with kohl or similar substances that change the colour of the skin.
What is meant by the one who plucks eyebrows is one who plucks any hair from the face, either for herself or for someone else.
What is meant by filing the teeth is creating gaps between them. All of the things mentioned here come under the heading of changing the creation of Allah.
What is mentioned in the question is worse in terms of changing the creation of Allah , may He be exalted, than that which is mentioned in the hadith.
But if this change is not permanent, such as henna and the like, then there is nothing wrong with it, because it will fade. This is like using kohl, rouge or lipstick .
What we must do is avoid and warn against changing the creation of Allah, and spread this warning among the ummah, so that evil will not spread and become established, after which it will be difficult to change it.” (Majmu‘ Fatawa ash-Shaykh al-‘Uthaymin, 17/20)
He (may Allah have mercy on him) was also asked: Recently there have appeared medicines which make a dark-skinned woman look white. Is using them or similar medicines haram on the grounds that it is changing the appearance?
He (may Allah have mercy on him) replied:
“Yes, it is haram so long as the changing of the colour of the skin is permanent, because it is akin to tattooing , and the Prophet (blessings and peace of Allah be upon him) cursed the woman who does tattoos and the woman who asks for that to be done…” (Fatawa Nur ‘ala ad-Darb)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/305396/is-it-haram-to-dye-your-eyebrows | 188 | 305,396 |
477 | Is Dying Hair Prohibited in Islam? | Question
Is it permissible to dye the hair with modern dyes such as the products of L’Oreal , Bigen and other companies? | Praise be to Allah.Using dye on the hair comes under the heading of customs, and the basic principle is that it is permissible and allowed.
Based on that, it is permissible to dye the hair with modern dyes and other substances, so long as the dye is not black that is used to cover grey hair, and does not involve imitating the disbelievers, and is not proven to be medically harmful.
It says in Fatawa Nur ‘Ala Ad-Darb by Shaykh Ibn ‘Uthaymin (may Allah have mercy on him):
“The basic principle with regard to matters other than acts of worship is that they are permissible. Based on that, it is permissible for a woman to dye her hair with whatever kind of dye she wants, unless it is black that is used to cover grey hair. That is not permissible, because the Prophet (blessings and peace of Allah be upon him) enjoined covering grey hair, but he said, “Avoid black.” And this dye should not be something that is unique to disbelieving women, in the sense that if this woman is seen, it might be said that she is a disbelieving woman, because no one uses this kind of dye except disbelieving women. In that case, it is prohibited for the woman to dye her hair with it , because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.”
If the dye is free of these two elements – meaning black that is used to cover grey hair, or a dye that is used only by disbelieving women – then the basic principle is that it is permissible, so the woman may dye her hair however she wishes.” (Fatawa Nur ‘Ala Ad-Darb, 2/22)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) was also asked:
Is changing the colour of the hair with the chemical dyes that are available in the market prohibited?
He replied:
“With regard to changing the colour of the hair from white to black, this is not permissible, because the Prophet (blessings and peace of Allah be upon him) instructed us to avoid that, and a stern warning is narrated from the Messenger (blessings and peace of Allah be upon him) regarding the one who dies his grey hair with black .
As for changing the colour of the hair to any other colour, there is nothing wrong with that, because the basic principle is that things are permissible unless proof is established that they are not allowed. This applies unless this is done in imitation of disbelieving women, because that is not permissible, as imitating the disbelievers is prohibited, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.”
Moreover, the questioner stated in her question that it is chemical. Based on that, reference must be made to doctors concerning that, to find out whether this dye will cause any harm to the hair and scalp. If that is proven, then it is not permissible to use it.” (Fatawa Nur ‘Ala Ad-Darb, 22/2)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/235954/is-dying-hair-prohibited-in-islam | 188 | 235,954 |
478 | Ruling on scented antiperspirant for women | Question
What is the ruling on using antiperspirant, noting that it has a fragrance, but I cannot do without it, because I sweat a great deal when I am at the University? | Praise be to Allah.It is possible to divide the types of antiperspirant – in terms of ruling on a woman using them – into two categories:
The first category is antiperspirants that are scented with a discernible fragrance. It is not permissible for a woman to use this type outside the house, if she thinks it most likely that she will walk past some men and they will smell the fragrance.
The evidence for that is the hadith of Zaynab, the wife of ‘Abdullah (may Allah be pleased with them both), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said to us: “When one of you comes to the mosque, let her not put on any perfume.” Narrated by Muslim (443).
As he (blessings and peace of Allah be upon him) forbade women to go out to the mosque wearing perfume, because it was most likely that men would notice the fragrance because the place was small and there was no barrier between the men and women, then it is more appropriate that a woman who is going out to the marketplace and other places where people gather should not be allowed to use perfume.
There are other hadiths which speak of that, some of which have been quoted previously in the answer to question no. 102329 .
The second category is unscented antiperspirants, or those that have a light fragrance that is not obvious and does not go beyond the user. There is nothing wrong with a woman using this type, and there is no reason to disallow it.
Ar-Ramli ash-Shaafa‘i (may Allah have mercy on him) said:
In the case of a woman, it is not allowed for her to put on perfume and wear adornment and fancy clothes when she wants to attend [the mosque]. In fact, it is appropriate for her to rid herself of unpleasant odours. End quote .
Ash-Shabraamalsi commented on these words, saying: “In fact, it is appropriate for her to rid herself of unpleasant odours” means: Even if what is used to remove unpleasant odours has a fragrance, as this is the only way to achieve that result – but is on condition that men cannot smell that fragrance. End quote from Nihaayat al-Muhtaaj (2/340).
But if the woman thinks it most likely that she will not pass any men; rather she will be among other women like her, in that case there is nothing wrong with her using perfume or antiperspirant.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/155211/ruling-on-scented-antiperspirant-for-women | 188 | 155,211 |
479 | Ruling on using Elleebana technique to thicken and beautify the eyelashes | Question
What is the ruling on using Elleebana, which is something that is used to thicken the eyelashes, and it remains for quite some time (semi-permanent). The Internet is full of ads promoting it and teaching how it is done and what it is. Does using it come under the same ruling as adding hair extensions? | Praise be to Allah.There is nothing wrong with using this technique if it is not harmful to the eye, because the basic principle is that things are permissible.
That has no connection to hair extensions, because the technique mentioned is based on dyeing the eyelashes and lifting them, by using some solutions and equipment. It does not involve adding hair to hair, or adding hair from other sources.
But if that is harmful to the eye, then it is haraam, because the Prophet (blessings and peace of Allah be upon him) said: “There should be neither harm nor reciprocating harm.” Narrated by Ahmad (2865), Ibn Maajah (2341); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=3 | https://islamqa.info/en/answers/326900/ruling-on-using-elleebana-technique-to-thicken-and-beautify-the-eyelashes | 188 | 326,900 |
480 | She has developed white hair early; can she dye the white hairs black? | Question
I am young and I suffer from extreme white hair and I am feeling so depressed that if I get Married my husband will laugh at me as Im too young to have white hair. Can I dye them black as I'm not deceiving my age and also could you please recommend a duah for my hair to help the white hair stop | Praise be to Allah.Firstly:
The Sunnah enjoins dyeing white hairs.
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “The Jews and Christians do not dye their hair, so be different from them.”
Narrated by al-Bukhari (5899).
It was narrated that Jaabir ibn ‘Abdullah said: Abu Quhaafah was brought on the day of the Conquest of Makkah, and his hair and beard were white like hyssop. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Change this with something, but avoid black.”
Narrated by Muslim (2102).
An-Nawawi (may Allah have mercy on him) said:
With regard to hyssop … Abu ‘Ubayd said: It is a plant with white flowers and fruits; the whiteness of his hair was likened to it. Ibn al-A‘raabi said: It is a plant that is white, as if it were salt.
Abu Quhaafah’s name was ‘Uthmaan; he was the father of Abu Bakr as-Siddeeq. He became Muslim on the day of the conquest of Makkah.
End quote from Sharh Saheeh Muslim (14/79-80)
Ibn Qudaamah (may Allah be pleased with him) said:
It is mustahabb to dye white hairs any colour except black. Ahmad said: When I see an old man with dyed hair, I rejoice at the sight. He talked to a man and said: Why do you not dye your hair? He said: I feel embarrassed. He said: Subhaan Allah! It is the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him)!
End quote from al-Mughni (1/125). See also: Kifaayat at-Taalib ar-Rabbaani ‘ala Risaalat Ibn Abi Zayd al-Qayrawaani (4/334)
An-Nawawi (may Allah have mercy on him) said:
Our view – i.e., the Shaafa‘is – is that it is mustahabb to dye white hairs, for both men and women, with yellow or red.
End quote from Sharh Saheeh Muslim (14/80).
In al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (2/281) it says:
The fuqaha’ are unanimously agreed that changing white hairs by dyeing them with henna and the like is mustahabb for women just as it is mustahabb for men. End quote.
Secondly:
It is mustahabb to change white hairs to any colour except black. As for changing them to black, most scholars are of the view that this is not allowed, because the prohibition to that effect is narrated in the Sunnah.
It was narrated that Jaabir ibn ‘Abdullah said: Abu Quhaafah was brought on the day of the Conquest of Makkah, and his hair and beard were white like hyssop. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Change this with something, but avoid black.”
Narrated by Muslim (2102).
It was narrated that Ibn ‘Abbaas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “At the end of time, some people will dye their hair with black like the crops of pigeons. They will not even smell the fragrance of Paradise.”
Narrated by Abu Dawood (4212); classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood (4212)
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Its isnaad is qawiy, but there is a difference of opinion as to whether it is marfoo‘ [i.e., the chain of narrators is uninterrupted all the way back to the Prophet (blessings and peace of Allah be upon him)] or mawqoof [i.e., the report is narrated from a Sahaabi]. Even if we assume that it is most likely to be mawqoof, such a comment cannot be regarded as having been expressed on the basis of personal opinion, so it is deemed to be marfoo‘ (i.e., attributable to the Prophet (blessings and peace of Allah be upon him)).
End quote from Fath al-Baari (6/499)
In ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood (11/266) it says:
“will dye their hair” i.e., they change white hairs that may appear on the head or in the beard “with black like the crops of pigeons”– i.e., like their chests because they are usually black. End quote.
The scholars differed as to whether dyeing the hair black is makrooh (disliked) or haraam (prohibited).
Most of the scholars are of the view that it is makrooh.
In ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood (11/266) it says:
Mayrak said: Most of the scholars are of the view that it is makrooh to dye the hair black. End quote.
In al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (2/280) it says:
The fuqaha’ differed concerning the ruling on dyeing the hair black. The Hanbalis, Maalikis and Hanafis – apart from Abu Yoosuf – say that it is makrooh to dye the hair black, other than at times of war. End quote.
A number of the scholars are of the view that it is haraam to dye the hair black. Among those who stated this clearly is Imam an-Nawawi (may Allah have mercy on him).
It says in al-Majmoo‘ (1/345)
They are agreed that it is blameworthy to dye the head or beard black. Then it was stated by al-Ghazaali in al-Ihya’, al-Baghawi in at-Tahdheeb and others among our companions that it is makrooh. The apparent meaning of their expressions is that it is makrooh in the sense of being disliked (but not haraam); however the correct view is that it is haraam. End quote.
Among contemporary scholars who are of the view that it is haraam are: Shaykh Ibn Baaz, al-Albaani and Ibn ‘Uthaymeen (may Allah have mercy on them)
Shaykh Ibn Baaz (may Allah have mercy on him) said: It is not permissible for a woman or anyone else to change white hairs by dyeing them black, because the Prophet (blessings and peace of Allah be upon him) said: “Change this white hair, but avoid black.” Narrated by Muslim in his Saheeh. As for changing it with any colour other than black, there is nothing wrong with that, or with using a mixture of henna and katam; there is nothing wrong with that if it comes out a colour that is not black, but is between black and red.
End quote from Majmoo‘ Fataawa Ibn Baaz (10/53)
He was also asked about the ruling on using some preparations, for a woman whose hair is black, but she has some white hairs that are not due to being of advanced age.
He (may Allah have mercy on him) replied: There is nothing wrong with using the preparations mentioned to soften the hair, if the woman who is using that does not have any white hairs. But if she has some white hairs, it is not permissible to use that which will make the white hairs black.
In fact, Shaykh Ibn ‘Uthaymeen indicated that dyeing the hair black is a major sin.
He (may Allah have mercy on him) said:
The Messenger (blessings and peace of Allah be upon him) instructed that white hair should be changed, but he enjoined us to avoid black, and warned that those who dyed their beards black would not even smell the fragrance of Paradise. This indicates that dyeing the hair black is a major sin. The individual should fear Allah, may He be glorified and exalted, and avoid that which was forbidden by the Messenger (blessings and peace of Allah be upon him), so that he may be one of those who obey Allah and His Messenger. Allah, may He be exalted, says (interpretation of the meaning):
“And whosoever obeys Allah and His Messenger (blessings and peace of Allah be upon him) he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise)”
[al-Ahzaab 33:71]
“And whoever disobeys Allah and His Messenger (blessings and peace of Allah be upon him), he has indeed strayed in a plain error”
[al-Ahzaab 33:36].
There is no difference between men and women with regard to this ruling; it is general in application.
End quote from Fataawa wa Rasaa’il Ibn ‘Uthaymeen (11/121)
Before him Ibn Hajar al-Haytami expressed a similar view in his book az-Zawaajir ‘an Iqtiraaf al-Kabaa’ir (1/165), where he said:
Major sin no. 111: dyeing the beard and the like black for any purpose other than jihad.
It was narrated by Abu Dawood, an-Nasaa’i and Ibn Hibbaan in his Saheeh, and al-Haakim, who said that its isnaad was saheeh, and to claim that it is da‘eef is not right – that Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “At the end of time, some people will dye their hair with black like the crops of pigeons. They will not even smell the fragrance of Paradise.”
Note: regarding this as a major sin is the apparent meaning of what is mentioned in this saheeh hadith of this stern warning, even though I [Ibn Hajar al-Haytami] have not seen anyone who regarded it as such. End quote.
We should point out that even according to the view that it is makrooh, according to those scholars who hold this view, that applies specifically to cases where the aim behind dyeing the hair black is not to cheat or deceive. But if the aim behind dyeing the hair black is to cheat and deceive, then they stated that doing so is haraam.
In Haashiyat al-‘Adawi (4/333), which is a book of Maaliki fiqh, it says:
But with regard to sales (of slaves) it is haraam” i.e., because it is deceit… Such as if a person sells a slave and dyes his beard, which was white. The same applies to someone who wants to marry a woman, so he dyes the white hair of his beard.
The point is, as Zarooq narrated from some of the scholars, that if it is done with the aim of deceit, it is haraam. End quote.
In Mataalib Ooli an-Nuha (1/89), which is a Hanbali book, it says: It is makrooh to change white hairs by dyeing them black other than at times of war, and it is haraam if it is done in order to deceive. End quote.
The purpose of changing the colour of white hairs or beautifying oneself for one’s husband, which is the aim of dyeing the hair black, can be achieved by dyeing it some other colour that is available and permissible, of which there are many suitable options.
From the above it is clear that in order to avoid deceiving and cheating him, the suitor should be informed of the real situation before marriage, so that he will be aware of the situation. Such matters cannot usually be hidden, because when the husband sees her after that, the negative impact will be exacerbated and it may lead to him being put off and cause separation between the spouses.
Thirdly:
We do not know of any specific du‘aa’ (supplication) to stop the appearance of white hairs, but you can pray to Allah, may He be glorified and exalted, for whatever you like of the good of this world and the Hereafter, including what you are asking about here. It was narrated that Jaabir said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “There is no one who calls upon Allah in supplication but Allah will give him what he asked for, or He will divert from him an evil of similar degree, so long as his supplication does not involve sin or severing a family ties.” At-Tirmidhi (3381); classed as hasan by al-Albaani in Saheeh at-Tirmidhi (3381).
Moreover it is also Islamically prescribed for you to consult a specialist doctor, because there may be a hormonal imbalance that is causing this problem, that can be treated or controlled medically.
Fourthly:
With regard to the depression that you are suffering because of that, what the believer must do is bear with patience whatever Allah wills and decrees for him, and he should understand that whatever befalls a believer is good for him and that there is nothing more comforting or more beneficial for a person than accepting and being content with the will and decree of Allah. Moreover you should understand that you are not the only young woman whose hair has turned white prematurely; there are many women like you. Look at those around you, young and old, who have been stricken with chronic illness, accidents and other calamities that have distracted them from focusing on their day-to-day affairs, so praise Allah for your wellbeing and ask Him of His bounty.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/202884/she-has-developed-white-hair-early-can-she-dye-the-white-hairs-black | 188 | 202,884 |
481 | Does Laser Hair Removal Break Your Fast? | Question
My body is covered with thick hair, and I want to get rid of it completely with a laser. Is it possible to do that when I am fasting? Or is the laser haram for men in all cases? | Praise be to Allah.Is it permissible to remove body hair?
Whatever the Lawgiver has instructed us to leave alone of hair on the body, such as the beard and eyebrows , nothing should be removed from them, whether that is done whilst fasting or at any other time.
What we have been commanded to remove, may be removed as much as indicated by Islamic teaching, such as the armpit hair, pubic hair , and the moustache in the case of men.
Whatever has not been mentioned in the teachings is pardoned. That includes hair of the nose, chest , back, legs and forearms.
Types of removal of hair
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
Removal of hair may be divided into several categories:
Hair which the Lawgiver has commanded us to remove, such as pubic hair, armpit hair and the moustache which we are commanded to trim.
Hair which the Lawgiver has forbidden us to remove: the hair of the beard and plucking the eyebrows is also prohibited.
Hair concerning which the Lawgiver has not said anything, such as hair on the head, legs, arms and the rest of the body. With regard to that concerning which the Lawgiver has not said anything, some of the scholars stated that it is not allowed to remove it, because removing it is changing the creation of Allah, and changing the creation of Allah is something that is enjoined by the Shaytan, because Allah, may He be exalted, tells us that he said (interpretation of the meaning): “and indeed I will order them to change the nature created by Allah” [an-Nisa 4:119]. Other scholars said that it is permissible to remove it, because nothing was said about it; shari‘ah commands, prohibits and stays silent, and when it has stayed silent and said nothing, it is known that this is something that is neither enjoined nor prohibited, because if it was prohibited, shari‘ah would have prohibited it, and if it was enjoined, it would have enjoined it.
The latter view is more likely to be correct, in terms of argument, because removing hair that it is not forbidden to remove is permissible.” (Majmu‘ Fatawa wa Rasail al-‘Uthaymin, 11/205-206)
In conclusion, with regard to removing hair from the body, what matters is whether the Lawgiver has given permission to remove it.
Is laser hair removal allowed?
After that, it makes no difference whether it is done by laser or any other means of removing it.
The basic principle is that it is permissible to use a laser for that and for other permissible uses, unless trustworthy doctors state that the body may be harmed by that. In that case it is not permissible to use that which will cause harm to it.
Does laser hair removal break your fast
Moreover, this matter has nothing to do with the fast at all, because fasting does not make it allowed or disallowed to remove hair whilst fasting , and the fast is not invalidated or enhanced by that. It has nothing to do with it.
But if a person removes any of his hair by way of sin and disobedience, then doing so in Ramadan is worse, because he should guard against sin and disobedience before he fasts by refraining from food, drink and physical pleasures.
For more, please see this answer: What Breaks Your Fast
For more about fasting, see this category: Fasting.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/221496/does-laser-hair-removal-break-your-fast | 188 | 221,496 |
482 | Is it correct to say that the Prophet (blessings and peace of Allah be upon him) was given the beauty of the entire universe? | Question
What exactly is meant by saying that the Messenger (blessings and peace of Allah be upon him) was given the beauty of the entire universe? | Praise be to Allah.
Firstly:
Love of the Prophet (blessings and peace of Allah be upon
him) and mentioning his good attributes, both in his physical appearance and
in his character, is part of faith. But exaggerating in praising him is
something that he (blessings and peace of Allah be upon him) forbade. Al-Bukhaari
(3445) narrated from ‘Umar (may Allah be pleased with him) that he said: I
heard the Prophet (blessings and peace of Allah be upon him) say: “Do not
exaggerate in praising me as the Christians exaggerated in praising the son
of Maryam, for I am but a slave, so say: the slave of Allah and His
Messenger.”
What is meant by exaggeration is going to extremes in
praising and overstepping the mark in that regard.
Imam Ahmad (12551) narrated from Anas ibn Maalik that a man
said: O Muhammad, O our master (sayyid) and the son of our master, the best
of us and the son of the best of us. The Messenger of Allah (blessings and
peace of Allah be upon him) said: “O people, you should fear Allah and do
not let the Shaytaan make you get carried away. I am Muhammad ibn ‘Abdullah,
the slave of Allah and His Messenger. By Allah, I do not like for you to
raise me above my station to which Allah appointed me.”
Classed as saheeh by al-Albaani in as-Saheehah (1097)
And there are many similar hadiths.
Secondly:
The Prophet (blessings and peace of Allah be upon him) was
the most beautiful and handsome of people in appearance.
Al-Bukhaari (3549) and Muslim (2337) narrated that al-Bara’
said: The Messenger of Allah (blessings and peace of Allah be upon him) was
the most handsome of people in face and body.
At-Tirmidhi (2811) narrated – and classed it as saheeh – from
Jaabir ibn Samurah, who said: I saw the Messenger of Allah (blessings and
peace of Allah be upon him) on a moonlit night, and I started looking at the
Messenger of Allah (blessings and peace of Allah be upon him) and at the
moon, and he was wearing a red suit, and in my view he was more beautiful
than the moon.
Al-Bukhaari (3556) and Muslim (2769) narrated that Ka‘b ibn
Maalik (may Allah be pleased with him) said: When the Messenger of Allah
(blessings and peace of Allah be upon him) was happy, his face would shine,
as if it were a piece of the moon, and we would recognize that.
Please see also the answer to question no.
10452
The Prophet (blessings and peace of Allah be upon him) was
given the most perfect of good characteristics and sublime attitudes, in
addition to his perfect piety, worship and fear of Allah, such that no one
exceeded him or even came close to him.
Al-Bukhaari (6203) and Muslim (659) narrated that Anas said:
The Messenger of Allah (blessings and peace of Allah be upon him) was the
best of people in attitude.
At-Tirmidhi (2820) and Muslim (2307) narrated that Anas (may
Allah be pleased with him) said: The Messenger of Allah (blessings and peace
of Allah be upon him) was the best of people, and he was the most courageous
of people and the most generous of people.
Al-Haafiz (may Allah have mercy on him) said:
He attained the pinnacle of rational thinking, the pinnacle
of courage and the pinnacle of generosity, and beauty is connected to a
balanced temperament, which leads to a sense of tranquillity, which in turn
leads to sound reasoning and intellect. Therefore he may be described as
beautiful in all of these aspects.
Thirdly:
In addition to what is mentioned above, describing the
Prophet (blessings and peace of Allah be upon him) as having been given the
beauty of the entire universe is something that is unknown in the Islamic
texts and in the words of the scholars. Moreover, it is a statement that
requires further discussion. Beauty in the universe is relative; humans have
their own kind of beauty, animals have their own kind of beauty, birds have
their own kind of beauty, plants have their own kind of beauty, buildings
have their own kind of beauty, the stars have their own kind of beauty, and
so on.
The Prophet (blessings and peace of Allah be upon him) was
given of human beauty that which was appropriate for one such as him
(blessings and peace of Allah be upon him). So he was the most perfect of
them in terms of physical appearance and character. To suggest anything
other than that comes under the heading of the devils making some people get
carried away and overstep the mark, and there is no need for that. Moreover,
that has nothing to do with beneficial knowledge or righteous deeds.
Please see also the answer to question no.
4509.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/201029/is-it-correct-to-say-that-the-prophet-blessings-and-peace-of-allah-be-upon-him-was-given-the-beauty-of-the-entire-universe | 188 | 201,029 |
483 | Ruling on using perfume mixed with saffron | Question
What is the ruling on using oil-based perfume, if it contains some saffron, for men? What is the ruling on using perfume made only of saffron, for men? | Praise be to Allah.Saffron is a plant that has many uses. It is a spice that gives a pleasant flavour to food, and it is also used as a dye for cloth, giving it a bright yellow colour. It has a pleasant fragrance, hence it is used as a perfume.
See: al-Mu‘jam al-Waseet (1/394); al-Mawsoo‘ah al-‘Arabiyyah al-‘Aalamiyyah: Za‘faraan.
With regard to using saffron as a perfume – nowadays – it is used in two ways:
1. Men apply it to their bodies, as women do, so that the colour and fragrance of saffron appear on the body.
This is haraam, because it comes under the heading of imitating women and using perfumes that are only for women, and there are reports which indicate that this is not allowed.
It was narrated by al-Bukhaari in his Saheeh (5846) and Muslim in his Saheeh (2101) that Anas said: The Prophet (blessings and peace of Allah be upon him) forbade men to use saffron.
At-Tirmidhi said: What is meant by it being disliked for a man to use saffron is for him to perfume himself with saffron."(Sunan at-Tirmidhi 4/418)
Imam ash-Shaafa‘i said: We do not allow men, under any circumstances, to use saffron, and if a man does use saffron, we instruct him to wash the saffron from his body."(Ma‘rifat as-Sunan wa’l-Athaar 2/455)
Ibn Hubayrah said:
From this hadith, we learn that saffron is a perfume for women, and it is not a perfume for men."(Al-Ifsaah ‘an Ma‘aani as-Sihaah 5/261)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With regard to the prohibition on men using saffron, what is meant is applying it to the body as perfume [the word used in the original Arabic is derived from a term that refers to a kind of perfume containing saffron]. Acceptable perfume for men is that in which has a fragrance is strong and no colour."(Sharh ‘Umdat al-Fiqh (p. 383). See also: Taaj al-‘Uroos 25/260)
Al-Mubaarakfoori said:
The apparent meaning of his words, “The Messenger of Allah (blessings and peace of Allah be upon him) forbade men to use saffron” is that it is prohibited for them to use saffron in all cases, whether in small or great amounts, on the body or (as a dye) for clothing."(Tuhfat al-Ahwadhi 8/82).
It was also narrated from Anas that it is prohibited to wear clothing dyed with saffron. See the answer to question no. 72878
2.
The fragrance only is extracted from saffron and mixed with other oils, as is done by perfumers today.
There is nothing wrong with that, because the prohibition on perfuming oneself with saffron only has to do with the colour, not the fragrance. Fragrance is the main characteristic with regard to perfume for men, rather than the colour, as it was narrated from ‘Imraan ibn Husayn that the Prophet of Allah (blessings and peace of Allah be upon him) said: “Perfume for men should have a scent and no colour, and perfume for women should have a colour and no scent.”
Narrated by Abu Dawood (4048); classed as saheeh by al-Albaani.
An-Nawawi said:
That is only because of its colour, not its scent. It is liked for men’s perfume to have a scent."(Al-Majmoo‘ Sharh al-Muhadhdhab 1/295)
In al-Haawi li’l-Fataawi by as-Suyooti (1/74) it says:
An-Nawawi said: The reason for the prohibition [on saffron] is the colour, not the scent."(Kashf al-Mushkil min Hadith as-Saheehayn 3/271).
The hadiths which speak of the prohibition on men using saffron are to be interpreted as referring to applying it to the body for both colour and scent, as is the custom among women.
However, these fragrances that are extracted from the saffron flower (Crocus sativus) and mixed with other oils are no longer described as saffron in the sense in which the word is used in the hadiths which prohibit using it.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/227982/ruling-on-using-perfume-mixed-with-saffron | 188 | 227,982 |
484 | How Much Silver Is Allowed in Islam Can a Man Wear? | Question
Can a man wear a ring of silver that weighs more than one mithqal?
I always used to wear a ring of silver on the little finger of my right hand, but I read a Hadith which said that a man can only wear rings made of silver, but less than one mithqal.
My question is: if the silver in my ring is less than one mithqal, but when a carnelian stone is added to it, it weighs more than one mithqal, is this also prohibited? | Praise be to Allah.Is it permissible for a man to wear a ring of silver?
It is permissible for a man to wear a ring of silver or other precious metals except gold, because wearing rings made of gold is prohibited for men .
The scholars of the Standing Committee said:
“Wearing rings is permissible for men, if they are made of silver or precious metals other than gold .” (Fatawa Al-Lajnah Ad-Da’imah, 24/67)
Shaykh Salih Al-Fawzan (may Allah preserve him) said:
“It is not permissible for the male Muslim to wear a ring of gold . As for rings that are not made of gold, such as those made of silver or other kinds of metal, it is permissible for a man to wear them, even if they are made of precious metals.” (Al-Muntaqa min Fatawa Al-Fawzan, 95/7)
How much silver is allowed in Islam for man?
The jurists differed concerning the permissible weight of a man’s ring:
According to the Hanafis:
Al-Haskafi said: “A man’s ring should not weigh more than one Mithqal . Ibn `Abidin (may Allah have mercy on him) regarded as more correct the view of the author of Adh-Dhakhirah, that it should weigh less than one Mithqal.”
The Malikis said:
“It is permissible for a male to wear a ring of silver if its weight is two Shar`i dirhams or less. If it is more than two dirhams, it is prohibited.”
The Shafi`is did not give a definition of the permissible weight for a ring. Al-Khatib Ash-Sharbini (may Allah have mercy on him) said: “Our companions did not discuss the permissible weight of a ring; perhaps they regarded what is customary as sufficient , i.e., they left the matter to local custom and the usual weight of rings therein, so whatever goes beyond that is regarded as excessive. This is our view.”
The Hanbalis said:
“There is nothing wrong with making it one Mithqal or more, because no limit has been narrated concerning that, so long as it does not go beyond what is usual, otherwise it is prohibited. They said: That is because the basic principle is that it is prohibited, and it was only permitted because of the actions of the Prophet (blessings and peace of Allah be upon him) and the Companions.” (See: Al-Mawsu`ah Al-Fiqhiyyah, 11/27)
Abu Dawud (4223), At-Tirmidhi (1785) and An-Nasa’i (5195) narrated via `Abdullah ibn Muslim As-Sulami Al-Marwazi Abu Taybah, from `Abdullah ibn Buraydah, from his father, that a man came to the Prophet (blessings and peace of Allah be upon him) wearing a ring of yellow copper, and he said to him: “Why do I detect the smell of idols from you?” So he threw it away, then he came wearing a ring of iron. He said: “Why do I see you wearing the jewellery of the people of Hell?” So he threw it away and said: O Messenger of Allah, of what should I make it? He said: “Make it of silver, but do not let it weigh so much as one Mithqal.”
This Hadith is quoted as evidence by those who disallow wearing rings that weigh one Mithqal or more, but its chain of narrators is inauthentic. A report narrated by `Abdullah ibn Muslim from Ibn Buraydah cannot be quoted as evidence. Abu Hatim said: His Hadith may be written down but it cannot be quoted as evidence. Ibn Hibban mentioned him in Ath-Thiqat and said: He makes mistakes.” (Tahdhib At-Tahdhib, 6/30)
It was also narrated via him by An-Nasa’i in As-Sunan Al-Kubra (9442), after which he said: “This is an odd Hadith.”
It was classed as inauthentic by An-Nawawi in Al-Majmu` (4/465) and by Al-Albani in Da`if Abu Dawud, and others.
Ahmad (6518) narrated from `Abdullah ibn `Amr (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) saw one of his Companions wearing a ring of gold, and he turned away from him, so that man threw it away and acquired a ring of iron, but he (the Prophet (blessings and peace of Allah be upon him) said: “This is worse; this is the jewellery of the people of Hell.” So he threw it away and acquired a ring of silver, and he (the Prophet (blessings and peace of Allah be upon him) did not say anything about it.
Al-Albani (may Allah have mercy on him) classed it as sound in Adab Az-Zafaf and said:
“This Hadith indicates that it is permissible to wear a ring of silver, and its general meaning indicates that it is permissible even if it weighs more than one Mithqal. As for the Hadith, “but do not let it weigh so much as one Mithqal”, it is weak.” (Adab Az-Zafaf, p. 217-222)
There is nothing wrong with a Muslim wearing a ring of silver in the customary manner, even if it weighs one Mithqal or more, so long as it does not reach the level of extravagance or showing off.
But if it goes beyond what is customary and normal, then it is not allowed, if it reaches the level of vanity and fame.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/196131/how-much-silver-is-allowed-in-islam-can-a-man-wear | 188 | 196,131 |
485 | Ruling on using a “Biodisc” and the ruling on wearing “Chi pendants” for benefit or healing | Question
Recently two products from a German company have become widespread; they are known by the names Chi Pendant and Biodisc. This refers to a glass disc that brings healing from disease and gives energy. The latter is a pendant that is around the neck for the same purpose. We want to know what is the Islamic ruling on these things, and to warn the youth against falling into shirk. We will do what we are required to do for our religion, and we are waiting to hear what you say, O Shaykh, so that we may convey to the youth. | Praise be to Allah.
We looked on numerous websites which explain about these two
products, and that may be summed up in the following points:
(a)
The two things mentioned in the question are the Biodisc and
the Chi Pendant.
(b)
These inventions are the outcome of many years of research
undertaken by Dr Ian Lyons, who is of German origin and Thai nationality.
(c)
These two products are used to generate natural energy. They
are products that are composed of natural minerals that have been subjected
to a technical process, then the Biodisc is integrated with the glass and
becomes able to generate frequencies that give energy.
(d)
Many benefits of using the Biodisk or Chi Pendant are
mentioned, but we cannot ascertain the soundness or otherwise thereof.
Secondly:
With regard to the ruling on using these products, reference
should be made to specialists in the medical field and health organizations,
for they are the ones who can confirm whether or not it has any benefits. If
it is proven that these products are beneficial for health and treating
diseases, then the ruling on them will be the same as the ruling on any
other medicines or herbs that have been proven to be of benefit to the body
or in treating disease.
But we should point out a number of matters having to do with
the wearing of the Chi Pendant:
(a)
It is not permissible to wear it unless it has been proven
that it is beneficial to the body or that it can protect against disease.
(b)
It is not permissible for men to wear it; rather it may be
worn by women only, because wearing pendants or necklaces on the chest is
something that is only for women, and not for men, especially when it is
possible to put the pendant in a pocket and it does not have to be worn on
the chest.
(c)
For women who wear it, it is not permissible for the necklace
to have a cross on it, because the cross is a symbol of disbelief and
disbelievers. Therefore it was the practice of the Prophet (blessings and
peace of Allah be upon him) to erase crosses. According to the hadith
narrated from ‘Aa’ishah (may Allah be pleased with her), the Prophet
(blessings and peace of Allah be upon him) did not leave anything in his
house on which there was anything that resembled crosses but he would erase
them. Narrated by al-Bukhaari (5952).
(d)
One should avoid wearing pendants on which there is written
the name of Allah, may He be exalted, or verses of the Quran – this and what
is mentioned in the previous point is something that actually exists in the
case of the pendants mentioned in the question.
However, even if it is proven to be beneficial, we should
refrain from using these things, because wearing them resembles what is done
by ignorant people of wearing such things to bring good luck or to ward off
the evil eye, and the like. There are magnetic bracelets and copper
bracelets, which are claimed to be beneficial if worn as a remedy for
rheumatism (or arthritis), and the scholars have responded to questions
about the ruling on wearing them by noting that they should be avoided.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)
was asked: What is the ruling on wearing magnetic bracelets?
He replied:
What I think concerning this matter is that such bracelets
should not be used, so as to block the means that may lead to shirk, and so
as to avoid something that may be a cause of fitnah whereby people would
become inclined towards them and form an attachment to them, and so as to
encourage the Muslim to turn with all his heart to Allah, may He be
glorified, putting his trust in Him and relying on Him, and being content
with the means that are prescribed in Islam and are known to be permissible
beyond any doubt. That which Allah has permitted to His slaves and made
easily available to them is sufficient and there is no need for that which
He has prohibited to them or that which is dubious. It is narrated in a
sound report from the Prophet (blessings and peace of Allah be upon him)
that he said: “Whoever guards against the doubtful matters will protect his
religious commitment from shortcomings and will protect his honour from
slander, but whoever falls into that which is doubtful will fall into that
which is haraam, like a shepherd who grazes his flock around prohibited
land; he will soon graze in it.” Agreed upon. And he (blessings and peace of
Allah be upon him) said: “Leave that which makes you doubt for that which
does not make you doubt.” Narrated by at-Tirmidhi; it is saheeh.
Undoubtedly wearing the bracelet mentioned is similar to what
the ignorant did in the time of Jaahiliyyah; so it is either something that
is prohibited and constitutes shirk, or it is one of the means that lead to
shirk. The least that may be said concerning it is that it is a dubious
matter, so it is better and more prudent for the Muslim to refrain from
doing that, and to be content with remedies that are clearly permissible and
far removed from any doubt. This is what appears to me – and to a number of
shaykhs and teachers – to be the correct view.
I ask Allah, may He be glorified and exalted, to help us and
you to do that which pleases Him, and to bless us all with understanding of
His religion, and to keep us safe from anything that is contrary to His
laws, for He is able to do all things. End quote.
Fataawa ash-Shaykh Ibn Baaz
(1/207)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/138578/ruling-on-using-a-biodisc-and-the-ruling-on-wearing-chi-pendants-for-benefit-or-healing | 188 | 138,578 |
486 | Does cutting hair on the sides of the head only come under the heading of qaza‘? | Question
I read about qaza‘, but all the answers I have read said that it refers to shaving part of the head and leaving part of it. Does this mean that cutting the hair on some parts of the head and leaving other parts in a clear manner like qaza‘ is not regarded as qaza‘? For example, someone may cut hair on the sides of the head so that the hair in that area will be 1 cm long, and he leave it 7 or 8 cm long on the top. Does this come under the heading of qaza‘, because it is not shaving the hair, rather it is only cutting it? | Praise be to Allah.Yes, qaza‘ refers to shaving part of the hair and leaving part of it.
As for cutting part of the hair, for example on the sides, and leaving the top, this does not come under the definition of qaza‘, but if it is cut very short, then it is also disallowed, because it resembles qaza‘.
And because cutting the hair in this manner, nowadays, is one of the characteristics of disbelievers and evildoers; it is not one of the characteristics of people of dignity and good character, so it is not appropriate for the Muslim to resemble those evildoers.
We asked Shaykh ‘Abd ar-Rahmaan al-Barraak (may Allah preserve him) about what is mentioned in the question, and he replied:
This resembles qaza‘ even though it is not qaza‘.
In some cases it is one of the ways of imitating the disbelievers that has been introduced among the Muslims. End quote.
This has been explained in some detail in the answer to question no. 110209.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/272795/does-cutting-hair-on-the-sides-of-the-head-only-come-under-the-heading-of-qaza | 188 | 272,795 |
487 | How did the Prophet (blessings and peace of Allah be upon him) braid his hair when it grew long? | Question
I understand that our prophet braided his hair, is it possible to know how, (for example was it the ponytail that was braided)? | Praise be to Allah.
Al-Bukhaari (3551) and Muslim (2337) narrated that al-Bara’
said: The Messenger of Allah (blessings and peace of Allah be upon him)
was a man of medium height, broad shouldered
with thick hair hanging down to his earlobes.
According to a report narrated by Muslim:
I have never seen any man with long hair more handsome in a
red suit than the Messenger of Allah (blessings and peace of Allah be upon
him), with his hair reaching his shoulders. He was broad shouldered
…
Al-Bukhaari (5903) and Muslim (2338) narrated from Anas that
the hair of the
Messenger of Allah (blessings and peace of Allah be upon him) came down to
his shoulders.
Abu Dawood (4187) narrated that ‘Aa’ishah said: The hair of
the Messenger of Allah (blessings and peace of Allah be upon him) came
between his earlobes and his shoulders.
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Mannaawi (may Allah have mercy on him) said:
Abu Shaamah said: The saheeh reports indicate that his hair
came to halfway down his ears; according to one report it reached his
earlobes, and according to other reports it came between his earlobes and
his shoulders, or it came down to his shoulders. No report has reached us to
suggest that it was ever longer than that, and these differences reflect
differences in circumstances. These reports reflect different circumstances,
and he shaved his head in the case of Hajj or ‘umrah. End quote.
Fayd al-Qadeer
(5/74)
Abu Dawood (4191) narrated that Umm Haani’ (may Allah be
pleased with her) said: The Prophet (blessings and peace of Allah be upon
him) came to Makkah with four braids.
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
What the hadith indicates is that the hair of the Prophet
(blessings and peace of Allah be upon him) was almost shoulder length in
most cases, and that sometimes it might become so long that he would braid
it. This is to be understood as referring to situations in which a long time
passed during which he paid little attention to his hair, such as when he
was very busy or travelling and the like.
End quote from Fath al-Baari (10/360)
The hair of the Prophet (blessings and peace of Allah be upon
him) came to above his shoulders and below his earlobes. His hair reached
his earlobes, and when it grew long he would wear it in four braids. Umm
Haani’ (may Allah be pleased with her) said: The Messenger of Allah
(blessings and peace of Allah be upon him) came to us in Makkah with four
braids. This is a saheeh hadith. End quote.
Zaad al-Ma‘aad
(1/170)
Conclusion:
When his hair grew long because of travel or other reasons,
the Prophet (blessings and peace of Allah be upon him) would put it into
four braids, which was in accordance with the custom of the Arabs. So he
would put his hair back, then make it into strands and twist them together,
then they would become four braids.
However we should note that letting the hair grow long is not
in and of itself part of the Sunnah for which a Muslim will be rewarded,
because this comes under the heading of traditions and customs. The Prophet
(blessings and peace of Allah be upon him) both let his hair grow long and
shaved it, and there is no reward in letting it grow long and no sin in
shaving it. Rather he enjoined us to take care of the hair, and he did not
do anything (with regard to his hair) that was contrary to the custom of the
Arabs.
If it so happens that customs change in some time or place,
and having long hair becomes something that is only for women, then it is
not permissible for men to let their hair grow long in that place. And if
that becomes a sign of evildoers or fools, then people of good character and
dignity should not do what they do or adopt their ways.
See also questions no. 69822 and
128184.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/240084/how-did-the-prophet-blessings-and-peace-of-allah-be-upon-him-braid-his-hair-when-it-grew-long | 188 | 240,084 |
488 | Ruling on removing hair from the ear with fire | Question
What is the ruling on removing hair from the body by burning it with fire when it is connected to the body? I saw my husband burning the hair in his ears with fire, and after that the skin of one of his ears bled, and I was afraid that this might be a punishment from Allah. | Praise be to Allah.
Firstly:
The texts of the Revelation describe in detail what it is
prescribed to remove of body hair, and what is forbidden, and they remained
silent about some types of hair, such as hair in the ears. The basic
principle with regard to this type is that removing it is permissible, as is
the basic principle of sharia.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said,
when discussing the ruling on removing hair from the arms and legs:
If there is a lot of hair, there is nothing wrong with
removing it, because it is unsightly. But if it is of an ordinary amount,
then some of the scholars said that it should not be removed, because
removing it comes under the heading of changing the creation of Allah, may
He be glorified and exalted. Other scholars said that it is permissible to
remove it, because it is something concerning which Allah did not say
anything. The Prophet (blessings and peace of Allah be upon him) said:
“Whatever Allah said nothing about, is overlooked.” In other words, it is
not obligatory for you and it is not forbidden to you. These scholars said:
Hair may be divided into three categories:
i.
That which the religious texts stated it is forbidden to
remove.
ii.
That which the religious texts stated it is required to
remove.
iii.
That concerning which the religious texts did not say
anything.
Whatever the religious texts stated it is prohibited to
remove, should not be removed, such as the beard of a man, or plucking the
eyebrows of women and men.
Whatever the religious texts stated it is required to remove,
should be removed, such as armpit hair, pubic hair, and the moustache for
men.
As for that concerning which the religious texts did not say
anything, it is overlooked, because if it was among that which Allah, may He
be exalted, does not want us to leave, He would have commanded us to remove
it; if it was among that which Allah wanted us to leave, He would have
commanded us to leave it. But because He did not say anything about it, then
it is down to personal choice: if a person wishes, he may remove it, and if
he wishes, he may leave it. And Allah is the source of help.
End quote. Majmoo‘ Fataawa Ibn ‘Uthaymeen (11/134).
Secondly:
With regard to that which it is prescribed to remove of body
hair, there is no specific way prescribed to remove it, especially if it is
the kind of hair concerning which the religious texts did not say anything.
So if a person removes it by any means, that is permissible, so long as the
way of removing it does not cause any harm, in which case it would be
disallowed for that reason.
What appears to be the case is that in skilled hands,
removing hair from the ears and the like with light fire does not cause any
harm, so in that case it is permissible and is not disliked.
But if someone fears that he may be harmed by removing any of
the hair from his body using fire, or he is not skilled in doing that, then
this method is not permissible for him, and he should remove it by some
other means that he does not fear will cause harm.
It was narrated from Abu Sa‘eed al-Khudri (may Allah have
mercy on him) that the Prophet (blessings and peace of Allah be upon him)
said: “There should be neither harming no reciprocating harm.” Narrated by
al-Haakim (2/57-58), who said: Its isnad is saheeh according to the
conditions of Muslim. It was also classed as saheeh by al-Albaani in
Silsilat al-Ahaadeeth as-Saheehah (1/498).
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/275555/ruling-on-removing-hair-from-the-ear-with-fire | 188 | 275,555 |
489 | Is Cutting Hair Haram for Muslim Women? | Question
I have often heard that it is not permissible for a woman to cut her hair at all, according to the rulings of Islam. I want to understand the reason, because I think that she needs to trim her hair from time to time. Can you explain this issue in detail?
I also heard that the woman is required to grow her hair as long as possible, and she should not cut it or shave it, because it will be a cover for her on the Day of Resurrection when all people are gathered naked. Is this true, and is there any evidence for it? | Praise be to Allah.When is cutting hair prohibited for women?
What the scholars have stated is prohibited with regard to a woman cutting her hair , is the following:
If she is going to flaunt it in front of non-mahram men.
If by cutting her hair, her intention is to imitate disbelieving women or immoral women.
If she cuts her hair in a manner resembling men’s hairstyles.
If her hair is cut by a non-mahram man, as happens in sinful salons.
If she does that without her husband’s permission.
The reason for this prohibition in these instances is quite clear, and there is no cause for confusion. The wisdom behind this prohibition is also quite clear.
When can Muslim women cut their hair?
If the woman’s aim is to adorn herself for her husband and endear herself to him, or her aim is to reduce the trouble of caring for long hair, or other reasonable, permissible aims, then there is nothing wrong with her doing that, according to the sound scholarly view. This is because the basic principle with regard to matters of custom and tradition is that they are permissible unless there is evidence that something is prohibited.
There is nothing in Islamic teaching to indicate that it is not allowed to cut a woman’s hair; rather there is a report which indicates that it is permissible. This is the hadith of Abu Salamah ibn ‘Abd ar-Rahman (may Allah have mercy on him) who said: The wives of the Prophet (blessings and peace of Allah be upon him) used to cut their hair so that it came down no lower than their earlobes. (Narrated by Muslim, 320)
It was also said that the original Arabic of this report may be understood as referring to hair that is slightly longer than shoulder length.
Imam an-Nawawi (may Allah have mercy on him) said:
“This indicates that it is permissible for women to cut their hair .” (Sharh Muslim, 4/5)
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:
“For a woman to cut her hair was regarded as makruh (disliked) by some scholars, and some scholars said it is haram (forbidden), and some scholars said it is permissible.
So long as there is a difference of scholarly opinion concerning the matter, then we should refer to the Quran and Sunnah. Up until this moment I do not know of anything which would indicate that it is forbidden for a woman to cut her hair.
Based on that, the basic principle concerning this matter is that it is permissible, and that local custom may be followed in this regard.
In the past, women were keen to have long hair and would be proud of it, and they would not cut it unless there was a shar‘i reason or health-related need to do so.
Now things have changed, so the view that it is forbidden is weak and there is no proof for it. The view that it is disliked needs further reflection and examination.
The view that it is permissible is closer to the basic principles of Islam. Muslim narrated in his Sahih that the wives of the Prophet (blessings and peace of Allah be upon him) used to cut their hair so that it came down no lower than their earlobes.
But if a woman cuts her hair too short , so that it looks like a man’s hair, then this is undoubtedly haram, because the Prophet (blessings and peace of Allah be upon him) cursed women who resemble men.
Similarly, if she cuts it in a style that resembles the hairstyles of disbelieving women and immoral women, then whoever imitates a people is one of them.
But if she only cuts it a little, so that it does not go to the extent of resembling men’s hairstyles, and does not resemble the hairstyles of immoral women and disbelieving women, then there is nothing wrong with that.” (Fatawa Nur ‘ala ad-Darb (Fatawa az-Zinah wa’l-Marah/Qass ash-Sha‘r)
Will women be covered with their hair on the Day of Judgment?
What is said about a woman’s hair covering her on the Day of Resurrection is something for which there is no evidence in the Sunnah and reports, and we have not found this in the words of the scholars. So we should beware of transmitting and believing this idea before checking whether it is sound and proven in the religious texts.
For more about cutting hair for Muslim women, please see these answers: 1172 , 106290 and 1191 .
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/139414/is-cutting-hair-haram-for-muslim-women | 188 | 139,414 |
490 | Treating cracks in the feet with tattoos | Question
I have a problem with cracks in my feet. I do not know what causes them, but they do not look good and there is no remedy. They advised me to get tattoos to hide the problem in my feet. Is that permissible for me? | Praise be to Allah.Firstly:
Tattooing is haraam (prohibited) and the one who does it is cursed, because of the report narrated in al-Bukhari (5937) and Muslim (2122) from Ibn ‘Umar (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: “May Allah curse the one who adds hair extensions and the one for whom it is done, and the one who does tattoos and the one for whom they are done.”
Secondly:
It is permissible for a person to tattoo some part of his body, if that tattooing is done to correct some defect or treat some sickness, and there is no permissible way to treat the sickness or correct the defect.
This is indicated by the report narrated by Ahmad (3945) from Ibn Mas‘ood (may Allah be pleased with him), who said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) forbid plucking the eyebrows, filing the teeth, adding hair extensions and doing tattoos, except by way of treatment. Ahmad Shaakir said: Its isnad is saheeh.
Ash-Shawkaani (may Allah have mercy on him) said: The apparent meaning of the phrase “except by way of treatment” indicates that the prohibition mentioned only applies if these things are done for the purpose of beautification, not when they are done for the purpose of treating sickness and problems; in that case, they are not forbidden.
End quote from Nayl al-Awtaar (6/229).
It says in al-Mawsoo‘ah al-Fiqhiyyah (43/158): The majority of fuqaha’ are of the view that tattooing is haraam, because of the saheeh hadiths which say that the woman who does tattoos and the one for whom they are done are cursed, such as the hadith of Ibn ‘Umar (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) cursed the woman who does hair extensions and the one for whom they are done, and the woman who does tattoos and the one for whom they are done.
Some fuqaha’ made an exception from this prohibition in the case of tattoos when tattooing is done as the only way of treating sickness; in that case it is permissible, because necessities make forbidden things permissible. End quote.
See the answer to question no. 218600 .
Thirdly:
The way to treat cracks in the feet is by finding out the cause, whether it is a lack of vitamins or something else. It is possible to improve their appearance by using creams and henna.
It is not permissible to use tattooing for that purpose, because this is something that is done for the purpose of beautification, and having cracks in the feet does not reach the level of being a defect or deformity, and is not regarded as a sickness. Even if we assume that it is a kind of sickness, this is not a remedy for this sickness. Moreover, tattooing is not the only remedy for this problem; rather it may be treated by other, permissible means, and one cannot commit something that is a major sin for that purpose.
Based on that, it is not permissible to do tattoos to conceal cracks in the feet.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/289988/treating-cracks-in-the-feet-with-tattoos | 188 | 289,988 |
491 | Is Microblading Haram? | Question
What is the ruling on shaping the eyebrows with microblading? | Praise be to Allah.What is microblading?
Microblading is a type of tattooing that lasts for approximately two years (semi-permanent).
A very fine blade, like the blade of a razor, is used for microblading; the eyebrow is drawn and a chemical substance [pigment] is injected using the blade. It is akin to tattooing, in which a needle is used to inject pigment rather than the blade, except that tattooing is permanent and cannot be removed except with a laser, unlike this technique in which the colouring begins to disappear gradually within a period between eighteen months and two years, and it is possible to repeat the procedure. (See: http://bit.ly/2Tc3DX7)
What is tattooing?
Tattooing , which means injecting pigment into the skin, is haraam and the one who does it is cursed, whether the procedure uses kohl, lead or any other substance.
If this technique involves removing some of the hair of the eyebrow in order to reshape it, that comes under the heading of plucking the eyebrows, which is haram; thus it combines two haram actions: tattooing and plucking the eyebrows.
Is tattooing haram?
The prohibition on tattooing is proven by the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan. Whom Allah has cursed. For he had said, ‘I will surely take from among Your servants a specific portion. And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah.’ And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss.” [an-Nisa 4:117-119]
Tattooing comes under the heading of changing the creation of Allah .
Al-Qurtubi said in his commentary on this verse:
“A number of scholars said: Changing the creation of Allah refers to tattooing and other similar things that are done for the purpose of beautification. This was stated by Ibn Mas‘ud and al-Hasan.” (Tafseer al-Qurtubi (5/392)
‘Abdullah ibn Mas‘ud (may Allah be pleased with him) said: May Allah curse the one who does tattoos and the one who has a tattoo done, the one who has her eyebrows plucked, and those who have their teeth filed for the purpose of beautification, changing the creation of Allah.
News of that reached a woman of Banu Asad who was called Umm Ya‘qub. She came and said: What is this that I have heard about you cursing such and such?
He said: Why should I not curse those whom the Messenger of Allah (blessings and peace of Allah be upon him) cursed…? Narrated by al-Bukhari (4886) and Muslim (2125)
An-Nasai (5253) narrated that: The Messenger of Allah (blessings and peace of Allah be upon him) cursed women who do tattoos, women who file their teeth, and women who pluck their eyebrows, changing the creation of Allah, may He be glorified and exalted. Classed as sahih by al-Albani in Sahih an-Nasai.
An-Nawawi (may Allah have mercy on him) said:
“Tattooing is done by inserting a needle and the like on the back of the hand, or the wrist or the lip, or elsewhere on a woman’s body, until blood flows, then injecting kohl or lime into the site until it turns green. That may be done in circles or patterns, of which there may be many or a few.
This is haram for the one who does it and the one to whom it is done by her choice and at her request.” (Sharh an-Nawawi ‘ala Muslim (14/106)
Tattooing is not permissible unless it is to remove a defect, such as to cover scars from burns, for example, because of the report narrated by Abu Dawud (4170) from Ibn 'Abbas (may Allah be pleased with him), who said: The woman who does hair extensions and the woman for whom that is done, the woman who plucks eyebrows and the woman for whom that is done, the woman who does tattoos and the woman for whom that is done when there is no disease (that would justify doing that) are cursed. Classed as sahih by al-Albani in Sahih Abi Dawud.
Ahmad (3945) narrated that Ibn Mas‘ud (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) forbid plucking facial hair, filing teeth , adding hair extensions and tattooing, except in the case of disease. Shaykh Ahmad Shakir said: Its isnad is sahih.
Ash-Shawkani (may Allah have mercy on him) said:
“The apparent meaning of the words “except in the case of disease” indicates that the prohibitions mentioned only apply to cases where that is done for the purpose of beautification, not in the case of disease or to treat an ailment; in that case it is not prohibited.” (Nayl al-Awtar (6/229)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/297588/is-microblading-haram | 188 | 297,588 |
492 | Ruling on “skin sewing” that can be removed at any time | Question
I would like to know whether “skin sewing” comes under the heading of changing the creation of Allah, which is haraam and with which Iblees threatened the slaves of Allah. In brief, this refers to a form of adornment in which a needle with thread is passed beneath the transparent outer layers of dead skin on the hands and feet only. And we do not pass a needle any deeper than that, into the layers of the skin. This method means that the needle does not cause any sensation of pain or leave any marks in the skin at all after sewing with the needle. It is possible to remove the needle from the skin on the same day, and it is not permanent at all, hence I do not regard it as being like tattoos or plucking the eyebrows in any way like the haraam things mentioned above. I hope that you can clarify this matter. | Praise be to Allah.We have not come across this type of adornment except in the following clip:
https://www.youtube.com/watch?v=RQ3p490mHog
If the matter is as it appears to us to be, and as you mentioned in your question, that it involves inserting the needle into the dead layer of skin and using a thread that is not permanent, rather it is removed within one or two days, then what appears to be the case is that this does not come under the heading of tattooing and there does not seem to be any reason to disallow it, if there is no risk of harm.
We have previously stated that it is permissible to use temporary tattoos, subject to certain guidelines, as in the answer to question no. 99629. This is no different to that in terms of ruling.
But we should pay attention to an important matter having to do with this sewing, which is that it is done in parts of the body that are washed when doing wudoo’ and purifying oneself. Therefore what appears to be the case, from what we have seen, is that this prevents the water from reaching the skin and makes it not possible to wash the part of the body that must be washed when doing wudoo’ or ghusl.
If that is the case, then it is not permissible to do this in the places that must be washed in wudoo’, because it makes no sense to do this and then remove it the time of each prayer.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/296930/ruling-on-skin-sewing-that-can-be-removed-at-any-time | 188 | 296,930 |
493 | Ruling on using honey to cleanse and purify the eyes; is that regarded as changing the creation of Allah? | Question
I want to use honey to make whiter the white of my eyes and to lighten the hue of my eyes ( brown to light brown). is it changing the creation of Allah? | Praise be to Allah.
There is nothing wrong with using permissible things, such as
natural herbs and foods like eggs, yoghurt, honey and so on, for cosmetic
purposes, to cleanse the skin, remove dark spots, and the like.
That is not regarded as changing the creation of Allah,
because the kind of change that is blameworthy is that which is permanent.
See the answers to questions no. 161935
and 174371
Using honey for the purpose of cleansng the eyes, and to make
the white of the eyes whiter and the brown of the eyes lighter, does not
come under the heading of changing the creation of Allah, because it does
not change the appearance or colour of the eye. The white will still be
white, and the black will still be black, except that there is nothing wrong
with using honey to cleanse the place, make the colours clearer, and remove
dirt.
At-Tirmidhi (1757) narrated from Ibn ‘Abbaas that the Prophet
(blessings and peace of Allah be upon him) said: “Apply antimony to your
eyes, for it makes the vision clear and makes the hair grow.” Classed as
saheeh by al-Albaani in Saheeh at-Tirmidhi.
Al-Mubaarakfoori said in Tuhfat al-Ahwadhi: That is,
it improves the vision and cleanses the eye. End quote.
At-Tabaraani narrated in al-Kabeer (183), from ‘Ali
ibn Abi Taalib (may Allah be pleased with him), that the Messenger of Allah
(blessings and peace of Allah be upon him) said: “You should use antimony,
because it makes the hair grow, removes dirt, and makes the vision clear.”
Classed as hasan by al-Albaani in as-Saheehah (665).
Ibn al-Qayyim (may Allah have mercy on him) said:
Kohl is good for the eye, improves and clears the vision,
cleanses it of impurities, and may also be a kind of adornment.
End quote.
Zaad al-Ma‘aad
(4/259)
Making the vision clear, cleansing the eye and removing dirt
do not come under the heading of changing the creation of Allah.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/229998/ruling-on-using-honey-to-cleanse-and-purify-the-eyes-is-that-regarded-as-changing-the-creation-of-allah | 188 | 229,998 |
494 | Ruling on “peeling” procedures to remove freckles and dark spots from the body | Question
Is it permissible for a woman to uncover the area of the knee and lower leg for a “peeling” procedure – to remove dark spots – with a female doctor, or not? | Praise be to Allah.Firstly:
It is permissible to remove defects and deformities that appear on the face or body, by means of natural or chemical treatments, or lasers, so long as that does not result in any harm that is greater or equal (to the defect being dealt with).
That includes treating freckles, acne and dark spots, even if it is by using some kinds of permissible food, because of the general meaning of the evidence that it is permissible to use medical treatment, and because of the report narrated by Abu Dawood (4170) from Ibn ‘Abbaas (may Allah be pleased with him), who said: The woman who does hair extensions and the woman for whom that is done, the woman who plucks eyebrows and the woman for whom that is done, the woman who does tattoos and the woman for whom that is done when there is no disease (that would justify doing that) are cursed. This hadith was classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Ahmad (3945) narrated from Ibn Mas‘ood (may Allah be pleased with him) that he said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) forbid the woman who plucks eyebrows, the woman who files teeth (for the purpose of beautification), the woman who does hair extensions and the woman who does tattoos, except when there is a disease (that would justify doing that).
Ash-Shawkaani (may Allah have mercy on him) said: With regard to the words “except when there is a disease (that would justify doing that)”, what appears to be the case is that the prohibition mentioned only applies if it is done for the purpose of beautification, not to treat a disease or problem, for in that case it is not prohibited.
End quote from Nayl al-Awtaar (6/229)
Ibn al-Jawzi (may Allah have mercy on him) said: With regard to medical treatment that removes freckles and beautifies the face for the husband, I do not see anything wrong with that. Narrated by as-Safaareeni in Ghadhaa’ al-Albaab (1/432).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Recently there have appeared medicines that make a dark-skinned woman more fair. Can she use them? Or is using such medicines prohibited on the grounds that they change the creation of Allah?
He replied: Yes, that is prohibited if it permanently changes the colour of the skin, because that is akin to tattooing, and the Prophet (blessings and peace of Allah be upon him) cursed the woman who does tattoos and the woman for whom that is done. But if it is done to remove a defect, such as if there is a disfiguring black mole on the skin, so the individual uses something to remove it, there is nothing wrong with that. Hence we must understand the difference between what is done for the purpose of beautification and what is done to remove a defect, because the Prophet (blessings and peace of Allah be upon him) gave permission to the Sahaabi whose nose had been cut off to wear a nose made of gold, so as to remove the defect that resulted from his nose having been cut off. But he cursed the woman who files teeth for the purpose of beautification, and the one for whom that is done, which refers to creating gaps between the teeth and the like. But if we assume that there is unevenness in the teeth, as some of them stick out and others do not, in a manner that is disfiguring, then there is no problem with doing procedures to straighten them.
End quote from Fataawa Noor ‘ala ad-Darb.
Secondly:
It is permissible for a woman to uncover her knees and lower legs for the purpose of medical treatment, whilst being careful to cover that which she does not need to uncover.
It says in al-Mawsoo‘ah al-Fiqhiyyah (31/47): The fuqaha’ are of the view that the ‘awrah of a woman in front of another woman is the same as the ‘awrah of a man in front of another man, i.e., the area between the navel and the knee. Hence it is permissible for a woman to look at all of another woman’s body, except the area between the navel and the knee. That is because usually there is no provocation of desire. But that is haraam when there is desire and the fear of fitnah. End quote.
But if there is a need to uncover more than that, for the purpose of medical treatment, there is nothing wrong with that, as has been explained previously in the answers to questions no. 5693 and 95891
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=4 | https://islamqa.info/en/answers/104920/ruling-on-peeling-procedures-to-remove-freckles-and-dark-spots-from-the-body | 188 | 104,920 |
495 | Is Plucking Eyebrows Haram? | Question
I know that plucking the eyebrows is haram and removing facial hair is also haram but that we can remove hair above the lip and in between the eyebrows. What about the hair that comes between the hairline and the eyebrows down to the eyebrow? | Praise be to Allah.With regard to removing hair or not removing it, the scholars divide hair into three categories:
Hair which we are commanded to remove or shorten
1 – Hair which we are commanded to remove or shorten. This is known as Sunan al-Fitrah, such as removing the pubic hairs, trimming the moustache and plucking the armpit hairs. That also includes shaving or cutting the hair of the head during Hajj or ‘Umrah.
The evidence for that is the hadith of ‘Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Ten (actions) are part of the fitrah [natural inclinations of man]: trimming the moustache, letting the beard grow, using the siwak (tooth-stick), rinsing the nose with water, clipping the nails, washing the finger joints, plucking the armpit hairs, shaving the pubes and washing oneself with water after relieving oneself.”
Zakariyya said: Mus’ab said: And I forgot the tenth but it may have been rinsing the mouth with water. (Narrated by Muslim, 261)
Hair which we are forbidden to remove
2 – Hair which we are forbidden to remove, which includes the eyebrows. The action of removing the hair of the eyebrows is called al-nams. It is also forbidden to remove the hair of the beard.
The evidence for that is the hadith of ‘Abd-Allah ibn Mas’ud (may Allah be pleased with him) who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Allah has cursed the woman who does tattoos and the one who has them done, the woman who plucks eyebrows (al-namisah) and the one who has it done (al-mutanammisah), and the one who files her teeth for the purpose of beauty, altering the creation of Allah.” (Narrated by al-Bukhari, 5931; Muslim, 2125)
And it was narrated that ‘Abd-Allah ibn ‘Umar said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Be different from the mushrikin: let your beards grow and trim your moustaches.” (Narrated by al-Bukhari, 5892; Muslim, 259)
al-Nawawi (may Allah have mercy on him) said:
“The namisah is the woman who removes hair from the face and the mutanammisah is the one who asks to have that done. This action is haram, unless a woman develops a beard or moustache, in which case it is not haram to remove it, rather that is mustahabb in our view.” (Sharh al-Nawawi li Sahih Muslim, 14/106)
Hair concerning which the texts are silent
3 – Hair concerning which the texts are silent and do not say whether it is to be removed or left as it is, such as hair on the legs, hands, cheeks or forehead.
There is some difference of scholarly opinion concerning this.
Some said that it is not permissible to remove it, because removing it implies changing the creation of Allah, as Allah tells us that the Shaytan said:
“ ‘and indeed I will order them to change the nature created by Allah’” [al-Nisa 4:119 – interpretation of the meaning]
Some said that this is one of the things concerning which nothing was said, so the ruling is that it is allowed. It is permissible to leave it or to remove it, because whatever is not mentioned in the Quran or Sunnah is permissible.
This was the view favoured by the scholars of the Standing Committee and by Shaykh Ibn ‘Uthaymin. (See Fatawa al-Mar ah al-Muslimah, 3/879)
Removing hair from the upper lip, thighs, calves and arms
It says in Fatawa al-Lajnah al-Daimah:
(a) There is no sin on a woman if she removes hair on her upper lip, thighs, calves and arms. This is not part of the tanammus (plucking ) that is forbidden.(Fatawa al-Lajnah al-Daimah, 5/194, 195)
Plucking the hair between the eyebrows
(b)The Committee was asked:
What is the Islamic ruling on plucking the hair between the eyebrows ?
They replied:
“It is permissible to pluck it, because it is not part of the eyebrows.” (Fatawa al-Lajnah al-Daimah, 5/197)
The Standing Committee was asked:
What is the ruling on a woman removing hair from her body?
They replied:
“It is permissible for her to do that, apart from the hair of the eyebrows and head. It is not permissible for her to remove the hair of her head or to remove any part of the eyebrows, whether by shaving or any other means.” (Fatawa al-Lajnah al-Daimah, 5/194)
Is plucking eyebrows haram?
We should comment on the questioner’s words “I know that plucking the eyebrows is haram and removing facial hair is also haram.”
As for plucking the eyebrows, this is haram and is a major sin, because the Prophet (peace and blessings of Allah be upon him) cursed those who do it.
Removing facial hair
But as for removing facial hair , there is a difference of opinion among the scholars as to whether it is permissible to remove it. This is based on their various understandings of the word al-nams.
Some scholars said that al-nams means removing any facial hair, and they did not limit it to the eyebrows. Others were of the view that al-nams refers to removing the hair of the eyebrows only. This was the view favoured by the Standing Committee as is clear from the fatwas quoted above.
What is meant by al-nams (plucking)?
It says in Fatawa al-Lajnah al-Daimah:
“Al-nams means plucking the hair of the eyebrows, which is not permissible because the Prophet (peace and blessings of Allah be upon him) cursed the woman who plucks eyebrows (al-namisah) and the one who has it done (al-mutanammisah).” (Fatawa al-Lajnah al-Daimah, 5/195)
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/9037/is-plucking-eyebrows-haram | 188 | 9,037 |
496 | Ruling on putting on shoes whilst standing | Question
What is the ruling on putting on shoes whilst standing?. | Praise be to Allah.There is nothing wrong with putting shoes on whilst standing, unless they are the kind of shoes that need some help with the hands to put them on, or it is difficult to put them on whilst standing. In that case it is better to put them on whilst sitting, because that is more appropriate. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) told us that a man should not put on his shoes whilst standing.
Narrated by at-Tirmidhi, 1697; also narrated by Abu Dawood from Jaabir (may Allah be pleased with him), 3606.
Classed as saheeh by al-Albaani in as-Silsilah as-Saheehah, 719
Al-Khattaabi (may Allah have mercy on him) said: It seems that the instruction not to put on shoes whilst standing is because putting them on whilst sitting is easier and more appropriate, and perhaps it might cause you to fall over if you put them on whilst standing. So he instructed that one should sit down and use the hands to help put them. And Allah knows best.
End quote from Ma‘aalim as-Sunan, 4/203
Al-Mannaawi (may Allah have mercy on him) said: The instruction is by way of advice, because putting them on whilst sitting is easier. At-Teebi and others drew the conclusion from this hadeeth that this prohibition applies to footwear that is difficult to put on whilst standing, like the khufoof (leather slippers).
End quote from Fayd al-Qadeer, 6/441
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said concerning the instruction not to put shoes on whilst standing: This applies to shoes that need some effort to put them on the feet, because if a person puts on the shoes whilst standing and they need some extra effort, then he may fall over if he lifts up his foot to fix his shoe. But as for the kind of shoes or sandals that are known nowadays, there is nothing wrong with putting them on whilst standing and that is not included in this prohibition, because the shoes we have now are easy to take off and put on. And Allah is the source of strength.
End quote from Riyadh as-Saaliheen, 1/1953
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/164505/ruling-on-putting-on-shoes-whilst-standing | 188 | 164,505 |
497 | Ruling on wearing gold and silk for children | Question
Is it permissible for a boy to wear gold until he reaches the age of seven, or is that haraam for males from birth? | Praise be to Allah.
The majority of scholars (may Allah have mercy on them) are
of the view that it is forbidden for boys to wear gold, because of the words
of the Prophet (blessings and peace of Allah be upon him) concerning gold
and silk: “These two things are forbidden to the males of my ummah.”
Narrated by Abu Dawood (3535) and an-Nasaa’i (5054); classed as saheeh by
Shaykh al-Albaani (may Allah have mercy on him).
The text speaks of the prohibition of gold and silk for
males, and boys are included in this word. Moreover there is the fear that
dressing a boy in gold and silk when he is small will lead to him getting
used to it, and after that it will be difficult for him to give it up when
he grows up.
It says in al-Mawsoo‘ah al-Fiqhiyyah (21/284): The
Hanafis and Hanbalis, and some of the Shaafa‘is, are of the view that it is
haraam for males to wear gold, whether they are young or old, except in
cases of necessity.
The Maalikis are of the view that it is permissible for a boy
to wear gold, although it is makrooh (disliked).
The Shaafa‘is – according to the more correct opinion – are
of the view that it is permissible in general. According to another view, it
is permissible before the age of two years and it is prohibited after that.
Al-Baghawi was certain of the soundness of this view. End quote.
Shaykh Mansoor al-Bahooti (may Allah have mercy on him) said:
It is haraam for a boy to wear that which is forbidden for men, such as
clothes made of silk, or interwoven with gold or silver, or anything plated
with either of them, because the Prophet (blessings and peace of Allah be
upon him) said: “… and they are haraam for the males (of my ummah).” It was
narrated that Jaabir (may Allah be pleased with him) said: We used to take
it off boys and leave it for girls. Narrated by Abu Dawood.
End quote from Kashshaaf al-Qinaa‘ (1/283).
The view we favour is the view of those who disallow the
wearing of gold and silk, and other things that are forbidden for males,
lest they get used to something that is haraam and continue wearing it when
they grow up; and also because of the general meaning of this prohibition
for males.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
was asked about dressing boys in silk on Eids and other occasions; is it
permissible for the guardian of an orphan to dress him in silk or not? If he
does that, is he sinning or not? Likewise, is adorning their hats with gold
permissible or not?
He replied: Praise be to Allah. The guardian of an orphan is
not allowed to dress him in silk, according to the more correct of the two
scholarly opinions, just as he is not allowed to give him wine to drink or
give him dead meat (meat that was not slaughtered in the prescribed manner)
to eat. With regard to that which is forbidden to adult men, guardians
should also keep it away from boys. ‘Umar ibn al-Khattaab tore off a silk
garment that he saw on the son of az-Zubayr and said: Do not dress them in
silk. The same applies to that which is forbidden to men of gold.
With regard to the guardian being accused of miserliness,
that may be warded off by dressing the child in permissible clothing that
will serve as adornment on Eid and other occasions, such as Alexandrian
suits and other things that can serve the purpose of adornment, and will
ward off accusations of miserliness, and on which there is no prohibition.
End quote from Majmoo‘ al-Fataawa, 30/19
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is
it permissible for little boys to wear gold or not, if they are younger than
two years?
He replied: It is not permissible for males to wear gold at
all, even if they are younger than two years. Gold is permissible for
females and is prohibited for males, whether it is rings, watches or
anything else. It is not permissible to put gold on a little boy, just as it
is not permissible for a grown man to wear it. Rather gold is for women
only.
End quote from Fataawa Noor ‘ala ad-Darb
http://binbaz.org.sa/mat/18438
But if a boy wears gold or silk, the sin thereof is borne by
the one who put it on him, because a little boy is not accountable.
Abu Bakr al-Kaasaani (may Allah have mercy on him) said: If
the one who is wearing it is small, then the sin is on the one who put it on
him, not on him, because he is not the one to whom the prohibition is
addressed. By the same token, if he is given wine and he drinks it, the sin
is on the one who gave it to him and is not on him.
End quote from Badaa’i‘ as-Sanaa’i‘, 5/132
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/210802/ruling-on-wearing-gold-and-silk-for-children | 188 | 210,802 |
498 | Is It Sunnah to Have Long Hair? | Question
I read that one of the Companions used to tie up his hair at the back of his head, then another Companion came along whilst the first one was praying, and undid his hair. Is it permissible for men to tie their hair at the back? | Praise be to Allah.Ruling on tying up long hair
The Hadith referred to in the question was narrated from `Abdullah ibn `Abbas (may Allah be pleased with him), who said that he saw `Abdullah ibn Al-Harith praying, and his hair was braided and tied up at the back (ponytail). He went and started to undo it. When he finished praying, he turned to Ibn `Abbas and said: What do you have to do with my hair? He said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “The likeness of this one is that of a man who prays with his hands tied.” (Narrated by Muslim, no. 492)
Al-Munawi (may Allah have mercy on him) said:
“What is meant by “braided and tied up at the back” is that his hair was gathered together . “(The likeness of) one who prays with his hands tied” means: with his hands tied to his shoulders, which is not appropriate (i.e., it is makrooh), because if his hair was not loose it would not fall to the ground (when prostrating), so he would not be prostrating with all parts of his body, like the hands of the one whose hands are tied cannot touch the ground. Abu Shamah said: This is to be understood as referring to when the hair is gathered to the back of the head after being braided, as women do.” (Fayd Al-Qadir, 3/6)
It says in Al-Mawsu`ah Al-Fiqhiyyah (26/109-110):
“The jurists unanimously agreed that it is disliked to tie the hair when praying. What is meant by tying the hair is to fasten the braid of hair around the head, as women do , or to gather the hair and tie it at the back of the head (ponytail). This is not appropriate, but if a person prays like that, his prayer is still valid.
The reason for the prohibition on doing this is that the hair prostrates along with the person who is praying, hence in the Hadith he is likened to the one who prays when his hands are tied to his shoulders.
The majority are of the view that this ruling that this should not be done applies to everyone who prays like this, whether he did that especially for the prayer or he was like that before he prayed, and he did it for another reason and prayed as he was for no reason. This is indicated by the general wording of the authentic Hadiths and it is the apparent meaning of the report narrated from the Companions.
Malik said: “The ruling that this should not be done applies specifically to the one who did that in order to pray.”
Is it Sunnah to have long hair?
With regard to the ruling on letting the hair grow long and tying it at the back of the head, this has been discussed in detail in the answer to question no. 69822 , where we noted that Ibn `Abd Al-Barr (may Allah have mercy on him) stated that during his time, letting the hair grow long had become a characteristic of the foolish, and that people of knowledge and righteousness had turned away from this custom. This is what is well established among people in most of the Muslim countries.
Shaykh Ibn `Uthaymin (may Allah have mercy on him) said:
It is not part of the Sunnah to let the hair grow long, because the Prophet (blessings and peace of Allah be upon him) let his hair grow because the people of that time used to do that . Hence when he saw a boy who had shaved part of his head he said: “Shave all of it or leave all of it.” If it was the case that the hair should be left to grow long, he would have told the boy to leave it (and not shave any part of it).
Based on that, we say: Letting hair grow long is not part of the Sunnah, but if people customarily do that, then do it, otherwise do what the people customarily do, because something may be Sunnah in a specific sense or it may be Sunnah in a general sense . For example, if there is nothing to render a garment or a “look” prohibited, then in this case the Sunnah is to follow what the people customarily do, because the Prophet (blessings and peace of Allah be upon him) did it because he was following the custom of the people. So now we say: The custom of people nowadays is not to let the hair grow long. Hence our senior scholars, the first of whom we will mention among the senior scholars is our Shaykh `Abd ar-Rahman ibn as-Sa`di, and our Shaykh `Abd Al-`Aziz ibn Baz, and other shaykhs such as Shaykh Muhammad ibn Ibrahim and his brothers, and other senior scholars, do not let the hair grow long. That is because they do not think that this is Sunnah, and we know that if they thought that this was Sunnah, they would have been the most eager of people to follow the Sunnah. So the correct view is that this matter is to be based on what people usually do. So if you are in a place where people usually let their hair grow long, then do it, otherwise do not do it.” (Liqa’at Al-Bab Al-Maftuh, no. 126, question no. 16)
Based on that, reference should be made to what is customary among the people with regard to letting the hair grow long. In societies where the men do not let their hair grow long, one should not let it grow long, and tying it at the back of the head is even more reprehensible, because it is an imitation of women and immoral people.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/128184/is-it-sunnah-to-have-long-hair | 188 | 128,184 |
499 | Is there any connection between the presence of henna tattoos on the skin and jinn entering the body? | Question
I Heard that henna tattoos on hands and feet of women attract jinns and this can be a means for the jinn to enter the body. Is this true? Can you please give further explanation on this matter | Praise be to Allah.Firstly:
Dyeing the hands and feet with henna is something mustahabb (encouraged) for women, unlike men. A number of hadeeths indicate that it is mustahabb, such as that narrated by Abu Dawood (4166) from ‘Aa’ishah (may Allah be pleased with her) who said: A woman gestured from behind a screen, with a letter to the Messenger of Allah (blessings and peace of Allah be upon him) in her hand. The Messenger of Allah (blessings and peace of Allah be upon him) withdrew his hand and said: “I do not know whether it is the hand of a man or a woman.” She said: It is a woman. He said: “If you were a woman, you would have changed your nails,” meaning, with henna.
Classed as hasan by al-Albaani in Saheeh Abi Dawood
It says in ‘Awn al-Ma‘bood:
The hadeeth indicates that it is highly encouraged for women to dye their hands with henna. End quote.
Abu Dawood (4928) narrated from Abu Hurayrah (may Allah be pleased with him) that an effeminate man who had dyed his hands and feet with henna was brought to the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him ) said: “What is the matter with him?” They said: O Messenger of Allah, he imitates women. He ordered that he be banished to al-Naqee‘.
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
Is it obligatory for a woman to put henna on her hands, because some people say that a woman is imitating men if she does not put henna on her hands?
He replied:
Undoubtedly dyeing her hands with henna is mustahabb. There are some hadeeths concerning that which are somewhat da‘eef (weak), but it is better for her to dye them with henna. As to whether that is obligatory or it is haraam for her to leave her hands white, I do not know of any basis for saying that. But it is better and preferable for her to dye them with henna, so that they will not resemble the hands of a man. This is what is better and is preferable, because there are hadeeths which speak of this, and because it is part of the Sunnah that is well-known among women and it was customary at the time of the Prophet (blessings and peace of Allah be upon him) and afterwards to dye the hands with henna, and it is preferable for women. End quote.
http://www.binbaz.org.sa/mat/8866
See also the answers to questions no. 105417 and 99629
Secondly:
The view that dyeing the hands with henna or these designs that are drawn with it on the hands and feet of women, are a cause of attracting the jinn and of them entering the human body – all of that is something for which there is no evidence, so no attention should be paid to it. If any of that were true, Islam would not have granted a concession allowing the use of henna.
Please see the answer to question no. 10513 for information on how to protect ourselves from the harm of the jinn.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/195476/is-there-any-connection-between-the-presence-of-henna-tattoos-on-the-skin-and-jinn-entering-the-body | 188 | 195,476 |
500 | Does Wearing Silver Rings in Rajab Get You Closer to Allah? | Question
In our family we give each brother and sister silver rings, and each ring has some Arabic numbers engraved on the inside, and they are made specifically in the month of Rajab only. I would like to know whether wearing such rings is part of Islam or not? | Praise be to Allah.It is permissible for a man to wear a silver ring , as it is also permissible for a woman to do so .
Al-Bukhari (65) and Muslim (2092) narrated that Anas ibn Malik (may Allah be pleased with him) said: When the Prophet (blessings and peace of Allah be upon him) sent a letter or wanted to send a letter (to the non-Arab rulers), it was said to him: They will not read any letter unless it has a seal on it. So he had a ring of silver made, and engraved on it Muhammad Rasul Allah (Muhammad the Messenger of Allah). It is as if I can see its brightness on his hand.
An-Nawawi (may Allah have mercy on him) aid in al-Majmu ‘ (4/340):
“It is permissible for a woman, married or otherwise, to wear a ring of silver as it is permissible for her to wear a ring of gold . There is consensus on this point. There is nothing makruh about that, and there is no difference of scholarly opinion concerning this matter. Al-Khattabi said: It is makruh for her to wear a ring of silver, because that is one of the symbols of men. So if she cannot find a ring of gold, let her colour it yellow with saffron or a similar material . But what he said is wrong and there is no basis for it; the correct view is that it is not makruh.
Then he said: It is permissible for a man to wear a ring of silver, whether he holds a position of authority or otherwise. There is scholarly consensus on this point. With regard to what has been narrated from some of the earlier scholars of ash-Sham, that it is makruh for anyone other than a ruler to wear it, this is an odd view and is to be rejected on the basis of the texts and the consensus of the earlier generations. Al-Anbari and others narrated that there was scholarly consensus on this matter.”
It is also permissible to engrave or write things on a ring , but there is no basis for doing that specifically in the month of Rajab, or for wearing the ring in the months of Rajab in the belief that it will bring one close to Allah, or that there is a particular virtue in wearing it during this month. This is an innovation and is wrong.
You should be aware of writing anything on the ring that it is claimed will bring good luck or ward off the evil eye, envy and the jinn, and so on.
To sum up, in principle there is nothing wrong with wearing rings and engraving things of them. What is forbidden is seeking to draw closer to Allah by doing that, or singling out a specific time for wearing it, or seeking barakah (blessing) from the ring, or using it as an amulet.
And Allah knows best. | Adornments | https://islamqa.info/en/categories/topics/188/adornments?page=5 | https://islamqa.info/en/answers/114424/does-wearing-silver-rings-in-rajab-get-you-closer-to-allah | 188 | 114,424 |
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