Evidence from the Sunnah:1. Ibn 'Umar (may Allah be pleased with him) said, “The Messenger of Allah (blessings and peace of Allah be upon him) saw a boy, whose one part of the head was shaved and some of it was left out. He prohibited them from doing that and said, ‘Either shave the whole of it or leave the whole of it.’” [521] It was narrated by Aboo Dawood (4195), and the wording is his, Al-Nasaa’ee (5048), Ahmad (5615), and Ibn Hibbaan in his (Saheeh) (5508). Al-Nawawee in (Riyaad Al-Saaliheen) (528) authenticated its chain of narration according to the condition of the two sheikhs, and Ibn Taymiyyah authenticated its chain of transmission in (Sharh Al-‘Umdah- Al-Tahaarah) (1/231), and Muhammad Ibn Abd Al-Haadee in (Al-Muharrar) (44) and said: Its narrators are all trustworthy imams, and Ibn Katheer in (Irshaad al-Faqeeh) (1/32), and Ibn Hajar mentioned in (Takhreej Mishkaat al-Masaabeeh) (4/232) that its chain of transmission was narrated by Muslim, and Al-Albaanee graded it authentic in (Saheeh Sunan Abee Daawood) (4195). The relevance:His saying (blessings and peace of Allah be upon him), “Either shave it all or leave it all” is apparent evidence of the permissibility of both actions. [522] (Al-Majmoo’) by al-Nawawee (1/295).2. ‘Umar ibn Naafi’ narrates from his father [Naafi’] who in turn narrates from Ibn ‘Umar who reported that Allah's Messenger (blessings and peace of Allah be upon him) forbade doing Qaza.’ He (‘Umar
) said, “
I said to Naafi’, ‘
What is Qaza’
?’
He said, ‘
This means having a part of a boy's head shaved and leaving another part unshaven.’
” [523] Narrated by Al-Bukhaaree (5920) and Muslim (2120) and the wording is his. The relevance:When he forbade al-Qaza’, which is shaving some of the hair [on the head], then this indicates [oppositely] the permissibility of shaving all. [524] (Majmoo’ al-Fataawaa) by Ibn Taymiyyah (21/119). 3. Abdullah Ibn Ja'far said, “The Prophet waited three days before visiting the family of Ja'far (Ja'far bin Aboo Taalib was killed at Mu'ta in the year 7 A.H). He said, “Do not weep for my brother after today,” and then said, “Call my brother’s children to me.” When we had been brought like several chickens he said, “Call me a barber,” and then ordered him to shave our heads.” [525] It was narrated by Aboo Daawood (4192) with a slight difference, and Al-Nasaa’i (5227) and the wording is his, and Ahmad (1750) at length. Al-Nawawee classed it as authentic in (Al-Majmoo’) (1/296), and Al-Dhahabee in (Ta’reekh al-Islaam) (5/430), and Al-Haythamee said in (Majma’ Al-Zawaa’id) (6/159): Its men are the men of the Saheeh, and its chain of transmission is authenticated by Ibn Hajar in (al-Isaabah) (3/44), and Ahmad Shaakir in the verification of (Musnad Ahmad) (3/192), and it was authenticated by Al-Albaanee in “Saheeh Sunan Al-Nasaa’i” (5227), and Al-Waadi’i in (Saheeh Dalaa’il An-Nubuwwah). ) (560) And he said: [Saheeh] on the condition of Muslim. Second issue: Shaving the head of a womanIt is forbidden for a woman to shave her head. It is the view of the Hanafi school, [526] (Tabyeen al-Haqaaiq) by Al-Zaila’ee (2/39), (Al-Binaayah Sharh Al-Hidaayah) by Al-‘Aynee (4/273). the Maaliki school, [527] (Manh al-Jaleel, Sharh Mukhtasar Khaleel) by ‘Aleesh (1/507) and see: (Mukhtasar Khaleel) by al-Kharshee (2/335). and the Hanbali school. [528] (Al-Furoo`) by Ibn Muflih (1/155), (Al-Insaaf) by Al-Mardaawee (1/97). It is the view of Al-Hassan Al-Basree, [529] Ibn ‘Abd al-Barr said: (And al-Hasan said: Shaving her head is a form of mutilation [muthlah]). (Al-Istidhkaar) (4/317). Ibn Hazm, [530] Ibn Hazm said: (It is not permissible for a woman to shave her head except out of necessity). (Al-Muhallaa bil-Aathaar) (9/229). Ibn Hajar, [531] Ibn Hajar said: (It is forbidden for her to shave her head without necessity). (Fath Al-Baaree) (10/375). Al-Shinqeetee, [532] Al-Shinqeetee said: (The hadeeth, in general, includes shaving in relation to the woman in ihraam, without a doubt, and if it is not permissible for her to shave it in the case of rituals, then other conditions are more appropriate). (‘Adwaa Al-Bayaan) (5/189). and Ibn Baaz [533] Ibn Baaz said: (It is forbidden to shave [for a woman], so you [dear lady] do not have to shave the hair of your head). And he said: (As for shaving it completely, it is not permissible except for illness and disease, and with Allah is the ability to do good). (Fataawaa al-Ma’atas Muslimah) (2/515). and the Standing Committee issued a fatwa regarding it. [534] It came in the fatwas of the Standing Committee: (It is not permissible for a woman to shave [her head] except out of necessity). (Fatwas of the Standing Committee - First Collection) (5/196)Evidence:
First: From the Sunnah1. Ibn ‘Abbaas (may Allah be pleased with him) narrates from the Prophet (blessings and peace of Allah be upon him) who states, “There is no head shaving upon the women [after the performance of pilgrimage], only shortening of the hair is prescribed for them.” [535] Narrated by Aboo Dawood (1985), Al-Daaramee (1905), and Al-Tabaraanee (12/250) (13018). Its chain of transmission was classed as good (hasan) by Al-Nawawee in (Al-Majmoo') (8/197), and Ibn Hajar in (Al-Talkhees Al-Habeer) (3/894), and its chain of transmission was authenticated by Ibn Katheer in (Irshaad Al-Faqeeh) (1/341), and the hadith was authenticated by Al-Albaanee In (Sahih Sunan Abee Daawood) (1985), and Al-Wadi’ee in (Saheeh Al-Musnad) (700). The relevance:That is if the Lawgiver does not permit her to shave her head during the rituals, then other circumstances are more appropriate. [536] (‘Adwaa Al-Bayaan) by Al-Shanqeetee (5/189). 2. Ibn ‘Abbaas (may Allah be pleased with him) narrates, saying, “The Messenger of Allah (blessings and peace of Allah be upon him) cursed men who resemble/imitate women and women who imitate men.” [537] Narrated by Al-Bukhaaree (5885). The relevance:That shaving her head is like what men do, because shaving the head is one of their special qualities besides the females usually. [538] (Adwaa Al-Bayan) by Al-Shanqeetee (5/189)Secondly: Because shaving is a woman's mutilation, (muthlah) so she was prohibited from doing it. [539] (Tabyeen al-Haqaaiq by Al-Zayla’ee with Haashiyat Al-Shalabee) (2/39)Second branch: Al-Qaza’ (is shaving part of the head and leaving part of it unshaved)Al-Qaza’ is undesirable [makrooh]. [540] Unless there is an imitation of the infidels or immorality, then it is forbidden, and unfortunately this is widespread among young people who are fascinated by imitating football players and people of immoral singing. Benefit: Ibn al -Qayyim said about the shaving of the head: (As for the shaving of some of it and leaving some of it unshaved, the most severe of: is to shave in the middle of it and leave its sides, as the Shamaamisah of the Christians do, followed by shaving his sides and leaving the middle as done by many lowly people; then followed by shaving the front part of the head and leaving the back part of the head unshaved. These three scenarios are included in the qaza’ which the Messenger of Allah (blessings and peace of Allah be upon him) prohibited from doing, and some of them are uglier than others. (Ahkaam Ahl al-Dhimmah) (3/1294). The second type is the one that is now widespread among some young men, may Allah guide them. This is according to the agreement of the four schools of jurisprudence: Hanafi, [541] (Al-Durr Al-Mukhtaar by Al-Haskafee and Haashiyah Ibn ‘Aabidin) (6/407), (Al-Fataawaa Al-Hindiyyah) (5/357). Maaliki, [542] (Al-Dhakheerah) by Al-Qaraafee (13/278), (Al-Qawaaneen al-Fiqhiyyah) by Ibn Juzay (p. 293), (Al-Fawaakih Al-Dawaanee) by Al-Nafraawee (2/306). Shafi’ee, [543] (Al-Majmoo‘) by al-Nawawee (1/295), (Rawdat al-Taalibeen) by al-Nawawee (3/234), (Haashiyah Qalyubi and Umairah) (1/333). and Hanbali. [544] (Al-Iqnaa’) by Al-Hijjawi (1/21), (Sharh Muntaha Al-Iraadaat) by Al-Buhootee (1/41). There was consensus on that. [545] Al-Nawawee said: (The scholars are unanimously agreed that it is makrooh to perform al-qaza’ if it is in separate places, unless it is for medication and the like, and it is a purely makrooh (makrooh tanzeehee). (Sharh Al-Nawawee ‘alaa Muslim) (101/14). Al-Teebee said: (They were unanimous in pronouncing the undesirability (karaahah) of al-Qaza’ if it is in separate places, except that if it is for medication, which is lightly disliked). (Sharh al-Mishkaat) (9/2925). Al-Mardaawee said: (His saying: “That al-Qaza’ is makrooh” is a statement without dispute). (Al-Insaaf) (1/100).Evidence from the Sunnah:1. ‘Umar ibn Naafi’ narrates from his father [Naafi’] who in turn narrates from Ibn ‘Umar who reported that Allah's Messenger (blessings and peace of Allah be upon him) forbade doing Qaza.’ He (‘Umar
) said, “
I said to Naafi’, ‘
What is Qaza’
?’
He said, ‘
This means having a part of a boy's head [546] Ibn Hajar said: (Al-Nawawee said: It is more correct that al-qaza’ is what Naafi’ interpreted it, which is shaving part of the boy’s head in general, and among them are those who said: It is shaving separate parts of it. The correct interpretation is the former one as it is the interpretation of the narrator, which is not against the apparent meaning, hence, acting upon it (the former interpretation is obligatory. As I said, however, specifying him as a boy is not a restriction...and there is no difference in this regard between a man and a woman). (Fath Al-Baaree) (10/365). shaved and leaving another part unshaven.’
” [547] Narrated by Al-Bukhaaree (5920) and Muslim (2120) and the wording is his. 2. Ibn 'Umar (may Allah be pleased with him) said, “The Messenger of Allah (blessings and peace of Allah be upon him) saw a boy, whose one part of the head was shaved and some of it was left out. He prohibited them from doing that and said, ‘Either shave the whole of it or leave the whole of it.’” [548] It was narrated by Aboo Dawood (4195), and the wording is his, Al-Nasaa’ee (5048), Ahmad (5615), and Ibn Hibbaan in his (Saheeh) (5508). Al-Nawaweein (Riyaad Al-Saaliheen) (528) authenticated its chain of narration according to the condition of the two sheikhs, and Ibn Taymiyyah authenticated its chain of transmission in (Sharh Al-‘Umdah- Al-Tahaarah) (1/231), and Muhammad Ibn Abd Al-Haadee in (Al-Muharrar) (44) and said: Its narrators are all trustworthy imams, and Ibn Katheer in (Irshaad al-Faqeeh) (1/32), and Ibn Hajar mentioned in (Takhreej Mishkaat al-Masaabeeh) (4/232) that its chain of transmission was narrated by Muslim, and Al-Albaanee graded it authentic in (Saheeh Sunan Abee Daawood) (4195). The relevance:The Prophet (blessings and peace of Allah be upon him) forbade Al-Qaza,’ and the prohibition is understood to be disliked (makrooh) unanimously. [549] See: (Sharh Al-Nawawee ‘alaa Muslim) (14/101), (Sharh Al-Mishkaat) by Al-Teebee (9/2925)
Second topic: Facial hair
First requirement: Ruling on removing the hair of the eyebrows (nams/ facial hair removal)
It is forbidden to remove the hair of the eyebrows. It was stipulated by the Shafi’ees [550] Al-Nams according to them: it is the removal of the hair of the face and eyebrows, and they made an exception from that if the husband gave her permission to do so. See: “Tuhfat al-Muhtaaj” by al-Haytamee (2/182), “Mughni al-Muhtaaj” by al-Sharbeenee (1/191), “Nihaayat al-Muhtaaj” by al-Ramlee (2/25). and the Hanbalis. [551] They restricted the nams with plucking, and used it for the whole face, not just the eyebrows. See: (Kashshaaf al-Qinaa’) by al-Buhootee (1/81) and see: (Al-Mughnee) by Ibn Qudaamah (1/70). It is the saying of Ibn Hazm, [552] He restricted the nams with plucking, and made it for the entire face, not just the eyebrows. Ibn Hazm said: (Nams is plucking the hair from the face, so whoever does that in herself, or in others, is cursed by Allah Almighty). (Al-Muhallaa) (2/398). chosen by Ibn Baaz [553] Ibn Baaz said: (It is not permissible to remove the hair of the eyebrows, nor to reduce them, because it was proven from the Prophet, (blessings and peace of Allah be upon him) that he cursed the woman who plucks and the woman whose hair is plucked. (Collections of Fatwas of Ibn Baaz) (10/51). and Ibn Uthaymeen. [554] Ibn Uthaymeen said: (Removing the hair from the eyebrows, if it is by plucking, then it is Nams, and the Prophet (blessings and peace of Allah be upon him), cursed the woman who plucks the hair of another woman and the woman who gets her hair plucked, and it is one of the major sins. He singled out the woman; because she is the one who often does it to beautify, otherwise if a man did it, he would have been cursed as a woman is cursed, and Allah forbid. And if it is without plucking, rather it is done by cutting (trimming) or shaving, then some people of knowledge think that it is like plucking; Because it is a change to Allah’s creation, so there is no difference between plucking, cutting [trimming] or shaving, and this is undoubtedly more cautious, so one should avoid that, whether he is a man or a woman). (Fataawaa ‘Ulamaa al-Balad al-Haraam) (p. 1142). The Standing Committee issued a fatwa with it. [555] It came in the fatwas of the Standing Committee: (It is not permissible to shave the eyebrows or trim them, because that is the nams that the Prophet (blessings and peace of Allah be upon him) the one who did it or asked to get it done). (Fatwas of the Standing Committee - First Collection) (5/196)
Evidence:
First: From the Quran
The Almighty’s saying, whilst narrating from Iblis, may Allah curse him, “I will certainly mislead them and delude them with empty hopes. Also, I will order them, and they will slit the ears of cattle and alter Allah’s creation.” (an-Nisa: 119)
The relevance:
That this deals with altering the visible appearance of creation by tattooing (washm), [556] Tattooing (washm): pricking the skin with needles and then filling it with kohl. See: (Irshaad Al-Saaree) by Al-Qastalaanee (4/115). filing and thinning the teeth (washr), [557] Al-Washr: Filing and thinning the teeth. See: (Mukhtaar Al-Sihaah) by Al-Raazee (p. 339). , plucking facial hair (nams), and creating gaps between the teeth for beautification (tafalluj), and the likes of what Satan tempted them with, so they changed the character created by the Most Gracious. [558] (Tafseer as-Sa’dee) (203)
Second: From the Sunnah
1. `Abdullah bin Mas’ood (may Allah be pleased with him) narrates wherein he said, "Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who ask to remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah's creation." His saying reached a lady from Banee Asad called Umm Ya’qoob who came (to `Abdullah) and said, "I have come to know that you have cursed such-and-such (ladies)?" He replied, "Why should I not curse these whom Allah's Messenger (blessings and peace of Allah be upon him) has cursed and whom are (cursed) in Allah's Book!" Umm Yaq’oob said, "I have read the whole Qur'an, but I did not find in it what you say." He said, "Verily, if you have read it (i.e., the Qur'an), you have found it. Did not you read, 'And whatsoever the Apostle gives you take it and from whatsoever he forbids you, you abstain (from it). (59.7) She replied, "Yes, I did," He said, "Verily, Allah's Messenger (blessings and peace of Allah be upon him) forbade such things." "She said, "But I see your wife doing these things?" He said, "Go and watch her." She went and watched her but could not see anything in support of her statement. On that he said, "If my wife was as you thought, I would not keep her in my company." [559] It was narrated by Al-Bukhaaree (4886), and the wording is his, and Muslim (2125).
The relevance:
That he (blessings and peace of Allah be upon him) said, “May Allah curse the women who ask to remove the facial hair (mutanammisaat).” and the indication of the curse being for the meaning of prohibition is one of the strongest proofs. [560] (Fath Al-Baaree) by Ibn Hajar (10/377).
Branch: Bleaching eyebrows
It is permissible to bleach the eyebrows [561] Bleaching of the eyebrows: It is the dyeing of the eyebrows in a colour like the colour of the skin; For its true size to disappear, then a thin, delicate eyebrow is drawn in its place with a pen; To increase beautification, bleaching can also be done by dyeing only the upper and lower parts of the eyebrows in the colour of the skin. So that the hair of the undyed eyebrows in the middle also looks thin. See: (Fatwa of the Fatwa Committee in Jordan) (No. 688). for women, which is the saying of Ibn Baaz [562] Ibn Baaz was asked about bleaching the eyebrows, and he replied: (There is nothing wrong with it). (Masaa’il of Imam Ibn Baaz) (219). and Ibn Uthaymeen. [563] Ibn Uthaymeen was asked: There are some dyes and colours that are placed on the eyebrows so that they appear thin, and this remains for about a month, so is this under the ruling of plucking of the facial hair(Nams)? He replied: There is nothing wrong with colouring the hair other than black for a person whose hair has turned white. This is the principle, because the principle is that other than acts of worship, it is permissible, and this is not from plucking, but it is from thinning the hair. Some people also choose to make their hair curly and use ointment on it of something that strengthens the hair. . Questioner: The eyebrows, Sheikh, thinning them by using some colours on them so that they look thin, and one does not cut the hair of the eyebrows; Rather one puts on and colours the skin! Sheikh: There is nothing wrong with it, but the issue is: Is this permissible for men or not? A man should not beautify himself with what a woman beautifies herself with, but for a woman, there is nothing wrong with it. (The Open-Door Meeting) (Meeting No. 131). This is because the principle in adornment is permissibility, except for when the evidence indicates for its prohibition, and there is no evidence for its prohibition, and bleaching is not part of “Nams.” [564] See: (Majmoo’ Fataawaa wa Rasaail al-Uthaymeen) (12/290), (11/133), (The Open-Door Meeting) (Meeting No. 131)
Second requirement: Ruling on shaving the beard and trimming it
First branch: Ruling on shaving the beard [565] Beard: It is a name for that [hair] which grows on the chin and cheeks, starting from the bone protruding from the ear meatus to the bone adjacent to it from the other side. See: (Fath Al-Baaree) by Ibn Hajar (10/350), (Haashiyat Ibn Aabideen) (1/100), (Majmoo` Fataawaa Ibn Baaz) (5/290), (Majmoo` Fataawaa wa Rasa`il al-Uthaymeen) (11/125). Likewise, it is not permissible to pluck it, nor to cut a lot of it. See: (Al-Mufhim Lama Ashkal from the summary of Muslim’s book) by Al-Qurtubi (1/512).
It is forbidden to shave [566] Likewise, it is not permissible to pluck it, nor to cut a lot of it. See: (Al-Mufhim Limaa Ashkala min Talkhees Kitaab Muslim) by Al-Qurtubee (1/512). the beard, and it is the madhab of the majority: the Hanafi, [567] (Haashiyah Ibn Aabideen) (2/418). See: (Tabyeen al-Haqaaiq ma’a Haashiyat Al-Shalabi) (1/332), (Fath Al-Qadeer) by Ibn Al-Hammam (2/347). the Maaliki, [568] (Haashiyat al-‘Adawee) (2/580) and see: (Al-Dhakheerah) by Al-Qaraafee (13/278). the Hanbali, [569] (Kashshaaf al-Qinaa’) by al-Buhootee (1/75), (Mataalib Oolee an-Nuhaa) by al-Rahibaanee (1/85). and some Shafi’ees. [570] Al-Haleemee said: (It is not permissible for anyone to shave his beard or his eyebrows). (Al-Minhaaj Fee Shu’ab al-Eemaan) (3/79). Among those who were quoted as saying that it was forbidden were: Ibn al-Rif’ah, al-Qaffaal, and al-Adhra’ee. See: (Haashiyat al-Shirwaanee on Tuhfaat al-Muhtaaj) (9/376), (I’aanah at-Taalibeen) by Dimyaatee (2/386). And Ibn Al-Rif’ah attributed it to Al-Shaafi’ee. Al-Shirwaanee said: (The two sheikhs said: It is undesirable to shave the beard, and Ibn Al-Rifa’a objected to him in the Haashiyah al-Kaafiyah that Al-Shafi’ee - may Allah Almighty be pleased with him – has mentioned in al-Umm about prohibition). (Haashiyat al-Shirwaanee ‘alaa Tuhfat al-Muhtaaj) (9/376). It was narrated that there is consensus on that. [571] Ibn Hazm said: (And they agreed that shaving all the beard is a mutilation that is not permissible). (Maraatib al-Ijmaa’ (p. 157), and Ibn Taymiyyah did not trace it in (Naqd Maraatib al-Ijmaa’). Ibn Al-Qattaan said: (And they agreed that shaving [all] the beard is a mutilation that is not permissible). (Al-Iqnaa’ fee Maraatib al-Ijmaa’) (2/299). Al-Nafraawee said: (There is no doubt about its prohibition [i.e.: shaving the beard] for all imams, because it contradicts the Sunnah of the Chosen One, may Allah bless him and grant him peace). (Fruits Al-Dawani) (2/306). Al-Nafraawee said: (There is no doubt about its prohibition [i.e.: shaving the beard] according to all imams, because it contradicts the Sunnah of the Chosen One (blessings and peace of Allah be upon him). (Al-Fawaakih ad-Dawaanee) (2/306)
Evidence from the Sunnah:
1. On the authority of Ibn ‘Umar (may Allah be pleased with him) who narrated from the Prophet (blessings and peace of Allah be upon him) who said, “Trim moustaches and grow [572] Al-Khattaabee said: (And his saying: let the beards grow, he means spare them; just like from your saying: let the shoots grow: that is said when it sprouts and becomes abundant). (‘Aalaam Al-Hadeeth) (3/2154). Al-Qaadee ‘Iyaad said: (His saying: “And let the beards grow,” and in a narration: “Allow the beards to grow” and they mean the same: Leave them until they grow and become long). Ikamaal al-Mu’allim Sharh Saheeh Muslim) (2/35). Ibn Hajar Al-‘Asqalaanee said: (The majority went to that in the sense of allow them to increase or to be more, and it is correct meaning). (Fath Al-Baaree) (10/351). beards.” [573] Narrated by Muslim (259).
2. And also on his authority, narrating from the Prophet (blessings and peace of Allah be upon him) that said, “Be different from the polytheists, grow [574] Waffiroo: from the root word ‘Tawfeer,’ it means abundance, and the original meaning of (wafara) indicates abundance and completeness. See: (Maqaayees al-Lughah) by Ibn Faaris (6/129), (Lisaan al-Arab) by Ibn Manzoor (5/287), (Al-Qamoos al-Muheet) by Al-Firozabaadee (p. 493). Ibn Hajar said: (As for his saying: “Waffiroo,” containing the tashdeed on the faa comes from , which the root the root word ‘Tawfeer’ which means “to is to keep;” i.e. leave it ample). (Fath Al-Baaree) (10/350). beards, and trim moustaches.” [575] Bukhaaree (5892).
3. Also on his authority, narrating from the Prophet (blessings and peace of Allah be upon him) who said, “Trim your moustaches, let your beards grow long.” [576] Bukhaaree (5893).
4. Also on his authority, narrating from the Prophet (blessings and peace of Allah be upon him) who said, “Trim moustaches, and grow [577] The imperative verb (Awfoo): it comes from (Eefaa) fulfilment, which is completeness and not omission. It is said: Awfaa ash-Shay’ “He fulfilled the thing:” that is: it was done, and it was abundant, and the root (wafiya) indicates completion and accomplishment. See: (Maqaayees al-Lughah) by Ibn Faaris (6/129), (Taaj al-‘Aroos) by al-Zubaydee (40/219). Ibn Hajar said: (Awfoo: that is, leave it adequate). (Fath Al-Baaree) (10/350). beards long.” [578] Narrated by Muslim (259).
5. On the authority of Abu Hurayrah (may Allah be pleased with him) who narrated that the Prophet (blessings and peace of Allah be upon him) said, “Trim moustaches and grow [579] Arkhwoo: from Irkhaa’’: which means to lengthen and let it down, meaning (to let the beards loose), that is: to lengthen them. See: (Fath Al-Baaree) by Ibn Hajar (16/483), (Taaj Al-Aroos) by Al-Zubaydee (38/138). beards long; differ from the Magians.’’ [580] Narrated by Muslim (259). And he came with the [Arabic] word “Arjoo,” [581] Arjoo's origin: it is to postpone, and it is from the root word Irjaa: which is to delay, and (Arjoo al-Lihaa) means thereby: make them long and leave them. Al-Nawawee said: (Judge ‘Iyaad mentioned that this has occurred in the narration of the majority as we mentioned, and that according to Ibn Maahaan the word arjoo has occurred with the letter jeem. It has been stated that it is according to the first meaning. The origin of it is (Arji’oo) with the letter hamzah [in the middle of the word. However, the letter hamzah has been deleted to lighten [the pronunciation], thus its meaning is “Delay it and leave it.” (Sharh Saheeh Muslim) (1/418). Ibn Hajar said: “And in the hadeeth of Aboo Hurairah according to Muslim, it is: (Arji’oo), wherein both the letters jeem and hamzah have been recorded, meaning, “Delay it.” “(Fath Al-Baaree) (16/483). that is, with the Arabic letter jeem.
The relevances from these texts:
First: There have been five narrations [in terms of words] from the collection of all the hadeeths: ‘Afooo, awfoo, arkhoo, arjoo, and waffiroo. There is no doubt that shaving the beard and not growing it contradict these orders and oppose them, [582] Ibn Daqeeq said: (The command to spare it (‘ifaa), meaning: to allow it to increase or to leave it, thus it is prohibited from plucking and shaving it). (Sharh al-Imaam bi Ahaadeth al-Ahkaam) (3/319). and the basic principle in order (command) is obligation (wujoo). [583] Ibn Baaz said: (The Messenger (blessings and peace of Allah be upon him), commanded that, and the principle in command is wujoob (obligation). (Majmoo’ Fataawa Ibn Baaz) (8/377) and see: (Aadaab az-Zufaaf) by Al-Albaanee (p. 209)
Second: Shaving the beard is an imitation of the infidels, as in the hadeeth of Ibn ‘Umar and Aboo Hurayrah, (may Allah be pleased with him). [584] (Aadaab az-Zufaaf) by Al-Albaanee (p. 209)
6. Ibn ‘Abbaas (may Allah be pleased with him) narrates, saying, “The Messenger of Allah (blessings and peace of Allah be upon him) cursed men who resemble/imitate women and women who imitate men.” [585] Narrated by Al-Bukhaaree (5885).
The relevance:
That in shaving the beard - by which Allah distinguished the man over the woman - is an actual imitation (tashabbuh) of women. [586] (Aadaab az-Zufaaf) by Al-Albaanee (p. 210)
Second branch: Ruling on cutting from the beard
It is permissible to take from the beard [587] The four schools of jurisprudence have agreed on the legality of lengthening and letting the beard grow, however, they differ, whether to keep it in its state growing or whether to trim/cut, when it grows too long, then? Or if it goes beyond the fist? Or if no mutilation occurs by cutting it? As for the exaggeration in trimming and lightening the beard, and cutting it as some do, thinking that they have complied with the order by letting the beard grow, sparing it and letting it becoming a full beard, as long as they do not touch it by shaving it, then there is no doubt that this act of theirs is still contrary to what the Prophet (blessings and peace of Allah be upon him) ordered in terms of sparing it and letting it grow. Ibn al-‘Arabee said: (As for trimming the moustache and letting the beard grow, the act differs from the non-Arabs, for they cut their beards and grow their moustaches, or let them grow long together). (Ahkaam Al-Qur’an) (1/56). Al-Haskafee said: (As for taking from it while it is less than that [i.e., under the size of the fist] as some Moroccans do, and effeminate men do, no one permitted it). (Al-Durr Al-Mukhtaar) (2/418). Al-‘Adawee said: (And growing beards is obligatory if mutilation occurs by cutting it, and it is desirable if it does not result in mutilation and it does not grow too long as it appears). (Haashiyat al-‘Adawee) (2/580). He also said: (It seems that the object of inviolability ... if mutilation occurs by cutting it, and this appears when there is no length in beard or there is a little length, and if it exceeds in the clipping. But if it is a little long and the clipping does not result in a mutilation, then it appears that doing it is contrary to the priority). (Haashiyat al-‘Adawee) (2/581). Al-Qurtubee said: (As for letting the beard grow: it is allowing to it becoming a full beard... It is not permissible to shave it, pluck it, or cut a lot of it). (Al-Mufhim Limaa Ashkala min Kitaab Muslim) by Al-Qurtubee (1/512). Al-Ghazaalee said: (And they differed as to how long it should be. It was said: If a man grabs his beard, and only cuts what is left over from a handful, there is nothing wrong with it. Ibn ‘Umar and a group of the followers did it, and Al-Sha’bee and Ibn Seereen deemed it desirable, and Al-Hasan and Qataadah undesired it, and they said: Leaving it plentily is more beloved [to us]; to the saying of the Prophet (blessings and peace of Allah be upon him), who said: “Leave your beards to grow.” (Ihyaa ‘Uloom ad-Deen) (1/143). Ibn Hajar said: (His saying: “Oppose the polytheists” in the hadeeth of Abu Hurayrah, according to Muslim: “Go against the Magians,” that is exactly what is meant in the hadith of Ibn Umar, because they used to cut their beards, and some of them shaved them off). (Fath Al-Baaree) (10/352). Al-Albaanee said, commenting on the words of Ibn Hajar: (I said: And there is a strong indication that cutting the beard - as some groups do - is like shaving it in terms of imitation, and that is not permissible). (Silsilat al-Ahaadeeth al-Da’eefah) (5/125). what is more than a fist. [588] According to the Hanafis, what is left over from the fist is taken as a matter of desirability (nadab). See: (Al-Binaayah Sharh Al-Hidaayah) by Al-‘Ainee(4/73), (Al-Fataawa Al-Hindiyyah) (5/358), (Al-Durr Al-Mukhtaar by Al-Haskafee and the footnote of Ibn ‘Aabideen) (2/418). And according to the Maalikis: If the beard is so long that it goes out of the ordinary condition for most people, then it is recommended to cut the excess with what improves the appearance. Because if it remains, then the appearance is ugly, and it is also permissible to cut it if it is a little long and cutting does not result in mutilation. See: (Haashiyat al-‘Adawee ‘alaa Kifaayah at-Taalib ar-Rabbaanee) (2/581), (Al-Fawaakih Al-Dawaanee) by Al-Nafraawee (2/ 307). As for the Shafi’ees, it is makrooh for them to cut anything from the beard for other than the [hajj and umrah] rituals. See: (Al-Majmoo`) by al-Nawawee (1/290), (Tuhfat al-Muhtaaj) by Ibn Hajar al-Haytamee (9/375). This is the madhab of the Hanbalis, [589] (Al-Insaaf) by Al-Mardaawee (1/96), (Kashshaaf Al-Qinaa`) by Al-Buhootee (1/75), (Mataalib Ooli Al-Nuha) by Al-Rahibaanee (1/85). chosen by al-Baajee from the Maalikis, [590] Al-Nafraawee said: (Al-Baajee said: What exceeds a fist-length can be cut). (Al-Fawaakih Al-Dawaanee) (2/307). Ibn Taymiyyah, [591] Ibn Taymiyyah said: (As for letting the beard grow: it is to be left, and if he cuts what is more than a fist, it is not disliked. It has been textually evidence, as it was stated above on the authority of Ibn ‘Umar, and he also took what was scattered from it). (Sharh al-‘Umdah) (1/226). and the saying of a group of the predecessors. [592] Among those who said it from the predecessors are Aboo Hurayrah, Ibn ‘Umar, and Al-Hasan, see: (Musannaf Ibn Abee Shaybah) (5/225), (Al-Istithkar) by Ibn Abdul-Barr (4/318)
Evidence from the aathaar [narrations of the companions]:
1. Naafi’ narrates from Ibn ‘Umar (may Allah be pleased with him) who narrates from the Prophet (blessings and peace of Allah be upon him) who said, “Do the opposite of what the pagans do. Keep the beards and cut the moustaches short.” Whenever Ibn `Umar performed the Hajj or `Umra, he used to hold his beard with his hand [fist] and cut whatever remained outside his hold.” [593] Narrated by Al-Bukhaaree (5892). Ibn Hajar said: (I said: What appears to be the case is that Ibn Umar did not single out this specification [of cutting the excess of the beard] for the rituals only, rather he used to refer to the order of lengthening in the beard in cases other than the case in which the [facial] appearance is distorted by the excessive length or width of the beard hair). (Fath Al-Baaree) (10/350).
2. Abu Zur’ah Ibn Jareer narrates saying, “Aboo Hurayrah would hold his beard [with his fist] and anything further than the fist, he would cut it.” [594] It was by Al-Khallaal in the book (At-Tarajjul min Kitaab al-Jaami’ li ‘Uloom al-Imam Ahmad bin Hanbal) (130). Al-Albaanee said: (It was narrated from them [meaning on the authority of Ibn ‘Umar and Aboo Hurayrah] by Al-Khallaal in “Al-Tarajjul” with two authentic chains of narrators). (Silsilat al-Ahaadeeth al-Da’eefah) (5/379). In a different narration, “He would hold his beard [with his fist] and would remove anything in excess of the fist.” [595] (Narrated by Ibn Abee Shaybah (25992). Al-Albaanee said: (Its chain of transmission is authentic according to the conditions of Muslim). (Silsilat al-Ahaadeeth al-Da’eefah) (13/440).
The relevances of the traditions:
First: In the case of Ibn Umar (may Allah be pleased with him), cutting what was more than a fist from his beard during Hajj, this is evidence of the permissibility of that in non-Hajj, too. Because if it were not permissible in other circumstances, it would not be permissible in Hajj too. [596] (Al-Istithkaar) by Ibn Abd al-Barr (4/317) and see: (Fath al-Baariee) by Ibn Hajar (10/350).
Second: Cutting what exceeds one’s fist does not contradict ‘Ifaa (lengthening the beard) and Tawfeer (allowing it to grow bigger). This is Ibn ‘Umar (may Allah be pleased with him) himself who narrated the hadeeth, “Waffiroo (Grow the beards)” and he understood the meaning [of the word], and despite that he used to cut what was more than a fist [597] Ibn Abd al-Barr said: (This is Ibn ‘Umar narrated “Leave the beards to grow” and he understood the meaning, so he used to do what he described to us). (At-Tamheed) (24/146). Al-Khallaal said: Harb told me, saying: Ahmad was asked about cutting from the beard. He said: Ibn Umar cuts from it what is more than a handful, as if he had leaned toward his opinion. I said to him: What is ‘Ifaa’ then? he replied, “He himself narrates ‘Ifaa from the Prophet (blessings and peace of Allah be upon him).” He further added, “As if that is ‘Ifaa according to him (Ibn Umar) ). (Kitaab Al-Tarajjul) (p. 113). and Abu Hurayrah was likewise, and it is sensible to deduce that the narrator of the hadeeth is more knowledgeable about what is meant by the hadeeth than those who did not hear it from the Prophet (blessings and peace of Allah be upon him) directly and he (the narrator) is keener to follow him than them. [598] See: (Silsilat al-Ahaadeeth al-Da’eef wa’l-Mawdoo‘ah) by Al-Albaanee (5/378).
Third requirement: Rule of trimming the moustache
It is Sunnah to trim the moustache. [599] And the view of the majority, among the Hanafis, Maalikis, and Shafi’ees, is that trimming the moustache is by cutting the rounded tip of the hair on the lip; until the tip of the lip appears [hairless]. See: (Fath al-Qadeer) by Ibn al-Humaam (3/34), (Haashiyat Ibn’ Aabideen) (2/550), (Al-Bayaan wa at-Tahseel) by Ibn Rushd (9/373), (Haashiyat al-‘Adawee ‘laa Kifaayah at-Taalib Al-Rabbaani) (2/443), (Al-Majmoo’) by Al-Nawawee (1/287). The Hanbalis leaned to the choice between trimming and ‘haff,’ which is exaggeration in trimming. See: (Al-Insaaf) by Al-Mardaawee (1/96), (Kashshaaf Al-Qina`) by Al-Buhootee (1/198). As for shaving, it is contrary to the Sunnah. See: (Al-Majmoo’) by al-Nawawee (1/287), (Al-Insaaf) by Al-Mardaawee (1/75), (Sharh Riyaad as-Saaliheen) by Ibn Uthaymeen (5/231). This is the madhab of the majority: Maalikis, [600] (Al-Dhakeerah) by Al-Qaarafee (13/279), (Al-Fawaakih Al-Dawaanee) by Al-Nafraawee (1/96). Shafi’ees, [601] (Al-Majmoo’) by al-Nawawee (1/287) and see: (Tarh al-Tathreeb) by al-‘Iraaqee(2/72). Hanbalis, [602] (al-Furoo`) by Muhammad ibn Muflih (1/151) and see: (Al-Sharh al-Kabeer) by Shams al-Deen Ibn Qudaamah (1/105). and the later Hanafi school of thought. [603] (Al-Mabsoot) by Al-Sarakhsee (4/67), (Haashiyat Ibn Abideen) (2/550). There was consensus on that. [604] Al-‘Iraaqee said: (It indicates that it is mustahabb to trim the moustache, and it is unanimously agreed upon that it is mustahabb, and some of the Zhaahiree scholars are of the view that it is obligatory). (Tarh At-Tathreeb) (2/72). Al-Shawkaanee said: (His saying: (and trim the moustache) is Sunnah by agreement. (Nayl Al-Awtar) (1/109). Ibn Hajar said: (Ibn Al-‘Arabee went to say that all the characteristics of the Fitrah are obligatory, and in that he says: What I have understood is that the five characteristics mentioned in this hadeeth are all obligatory, because if a person left them, his image would not remain in the image of human beings, so how about being among the Muslims?! Thus he said In Sharh Al-Muwattaa, and Abu Shamah followed him by stating that the things whose purpose is required to improve the appearance, which is cleanliness, do not need an order of obligation from the Law Giver to be included in them; the urges of the human selves suffice in that regard, a mere desirability is enough, and Ibn Daqeeq Al-‘Eed quoted some scholar that he said: The fitrah means religion, and the principle is concerning what is added to a thing is that the former is from it, and that it is from its pillars and not from its appendages, unless there is evidence to the contrary, and the command came to follow Ibraaheem, peace be upon him, and it was proven that these qualities were commanded by Ibraaheem, peace be upon him, and everything Allah commanded to be followed is obligatory for the one who is commanded to do it, and it follows that the obligation of following does not require the obligation of every follower in it, rather it is followed by compliance; if it is obligatory for the one who is followed, then it is obligatory for the follower or if it is desirable for the former, it is also desirable for the latter. The proof of the obligation of these qualities upon the Ummah depends on the proof that they were obligatory upon the Khaleel [Ibraaheem], peace be upon him). (Fath Al-Baaree) (10/340)
Evidence from the Sunnah:
1. On the authority of Abu Hurayrah (may Allah be pleased with him) narrating from the Prophet (blessings and peace of Allah be upon him) that he said, “The fitrah consists of five items: Circumcision, shaving the pubic hair, trimming the moustache, clipping the nails, and plucking the armpits.” [605] Narrated by Al-Bukhaaree (5891) and the wording is his, and Muslim (257)
2. On the authority of ‘Aaishaa (may Allah be pleased with her) who said, “The Messenger of Allah (blessings and peace of Allah be upon him) said, ‘Ten things are from the fitrah: Trimming the moustache, letting the beard grow, using the Siwaak, sniffing water [into the nostrils], clipping the nails, washing the knuckles, plucking the armpits, shaving the pubic hair, and cleaning private parts with water.’” Zakariyyaa said: Mus’ab said: And I forgot the tenth, except that it was the rinsing of the mouth. [606] Narrated by Muslim (261).
3. On the authority of Abu Hurayrah (may Allah be pleased with him) that he said, “The Messenger of Allah (blessings and peace of Allah be upon him) said, ‘Trim moustaches and grow long beards; differ from the Magians.’” [607] Narrated by Muslim (260).
Fourth requirement: Removing the hair of the beard and moustache if it grows on the woman’s face.
It is desirable for a woman to remove the hair that has grown in her beard area and moustache area. [608] As for the Malikis, they said that it is obligatory. See: (Mawaahib Al-Jaleel) by Al-Hattaab (4/220), (Al-Sharh Al-Kabeer) by Al-Dardeer (1/90). This is the madhab of the Hanafis [609] (Al-Durr Al-Mukhtar by Al-Haskafee and Haashiyah Ibn ‘Aabideen) (6/373). and the Shafi’ees. [610] (Al-Majmoo‘) by al-Nawawee (1/290), (Mughnee al-Muhtaaj) by al-Sharbeenee (1/191). This is because this hair has sprouted in an unusual place, so it distorts the normal [female] appearance. [611] See: (Al-Majmoo') by al-Nawawee (1/378), (Tuhfat al-Muhtaaj) by al-Haytamee (1/205), (Majmoo` Fataawa Ibn Baaz) (6/402).
Third topic: Removing all body hair
It is permissible to remove the hair of the entire body, [612] Such as the hair on the hands, feet, legs, upper arm, stomach, chest, neck and forearms. which is the saying of Ibn Baaz [613] Ibn Baaz said in explaining the divisions of body hair: (The third category: is the other hair ... such as the hair of the legs, the hair of the humerus, the hair of the abdomen, the hair of the chest; nothing was mentioned about it as far as we know, so whoever leaves it is fine, and whoever takes it out is okay. Whoever removes it with something, there is nothing wrong with it, and whoever leaves it there is nothing wrong with it, so the matter is broad, Allah willing). (Fataawaa Noor ‘alaa ad-Darb) (4/2277). and Ibn Uthaymeen. [614] (Ibn Uthaymeen said: (What the Sharia was silent about, and it did not command its removal nor forbid its removal, such as the hair of the chest, the hair of the neck, the hair of the arms, legs, and abdomen; if it is too much, there is no harm in reducing it, and there is nothing wrong with it, because in that is removing what distorts the view. And if it is not abundant, then it is better not to be exposed to shaving it, because Allah Almighty did not create it in vain, rather there must be a benefit in it. Fataawaa Noor ‘alaa ad-Darb) (8/11). [614]It came in the fatwas of the Standing Committee: (It is permissible for a woman to remove what may grow from her beard, moustache, or hair on her legs or hands). (Fatwas of the Standing Committee - First Collection) (5/210). The Standing Committee declared it [615] It came in the fatwas of the Standing Committee: (It is permissible for a woman to remove what may grow from her beard, moustache, or hair on her legs or hands). (Fatwas of the Standing Committee - First Collection) (5/210). because it [body hair] is the hair that is not textually reported (maskoot ‘anhu), so it indicates the permissibility of removing it. [616] (Fataawaa Noor ‘alaa ad-Darb) by Al-Uthaymeen (8/11)
Section 3: Adornment related to the face and hands
First topic: Adornment related to the face
First requirement: Face powders (make-up)
It is permissible [617] Of course, whilst observing the Sharia rules, including not causing harm to her, not imitating disbelieving women and immoral women, and covering her face in front of men who are not her mahrams. See: (Fatwas of the Standing Committee - the first collection) (17/129), (Majmoo` Fataawaa wa Rasaa’il al-Uthaymeen) (12/290). for a woman to adorn herself by using facial cosmetic powders [make-up], [618] The Hanbalis stipulated that it is permissible for a woman to improve her face by reddening it and the like. Al-Buhootee said: (And it is allowed for a woman to shave her face, close trim it and enhance it by reddening it and the like). (Sharh Muntahaa al-Iradaat) by Al-Buhootee (1/46). As for the correct opinion of the Shafi’ee school of thought, it is permissible with the husband’s permission. Al-Ramlee said: (And black dyeing [of hair], reddening the cheeks with henna and the like, and manicuring the fingers with blackness... If her husband or her master gives her permission, then that is permissible, because he has a purpose in her beautification for him, as it is mentioned in ar-Rawdah and in its Asl (Origin), and that is the most appropriate view). (Nihaayat al-Muhtaaj) (2/25) and see: (Tuhfat al-Muhtaaj al-Haytamee wa Haashiyat al-Shirwaanee) (2/128). which is the saying of Ibn Baaz [619] Ibn Baaz was asked about the ruling on the powders that women put on their faces for adornment? He replied: (The powders have a detail: if they are used for beauty and they do not harm the face, and they do not cause anything in it, then there is no problem with them and there is nothing wrong with them, but if they cause something on it, such as black spots, or cause other damage to it, then they are forbidden because of the harm) . (Collections of Fatwas of Ibn Baaz) (6/395). and Ibn Uthaymeen. [620] Ibn Uthaymeen said: (If a woman beautifies herself, or in more correct terms: if she beautifies her face with these powders and ointments, then there is nothing wrong with that, because if such matters are narrated to be forbidden by the Prophet (blessings and peace of Allah be upon him) then the basic principle is that they are permissible). (Fataawaa Noor ‘alaa ad-Darb) (11/74). The Standing Committee gave fatwa on it. [621] It is mentioned in the fatwas of the Standing Committee: (There is no objection to a woman adorning herself by putting make-up on her face, kohl, and fixing her hair in a manner that does not resemble infidel women, and it is also stipulated that she covers her face in front of men who are not her mahrams). (Fatwas of the Standing Committee - the first group) (129/17). This is because the principle in adornment and beautification is permissibility, except for what is the evidence points towards about its prohibition. [622] (Majmoo` Fataawaa wa Rasaa’il al-Uthaymeen) (12/290)
Second requirement: Woman's usage of kohl for adornment
It is legislated for women to use kohl for adornment. [623] Any dye for eyelashes, such as mascara and others, are analogically based on the permissibility of using kohl. Because the principle in adornment is permissibility, considering that whether it prevents the arrival of water during ablution or not. This is according to the consensus of the four schools of jurisprudence: Hanafi, [624] (Tabiyeen al-Haqaaiq by Al-Zayla’i with Haashiyat Al-Shalabee) (1/331) and see: (Fath Al-Qadeer) by Ibn Al-Humaam (2/347). Maaliki, [625] (Mawaahib al-Jaleel) by Al-Hattaab (4/230) and see: (Sharh Muktasar Khaleel) by Al-Kharshee (4/148). Shafi’ee [626] (Mughnee Al-Muhtaaj) by Al-Sharbeenee (3/400), (Al-Ghurar Al-Bahiyyah) by Zakariyaa Al-Ansaaree (4/349). and Hanbali. [627] (Sharh Muntaha al-Iradaat) by al-Buhootee (2/114)
Evidence:
First: From the Quran
The Almighty says, “Say, ‘Who has forbidden the adornment of Allah which He has produced for His servants and the good things from His provision.’” (Al-A’raaf: 32)
The relevance:
The verse indicates that the basis for the types of adornments is permissibility. [628] See: (Mahaasin at-Ta’weel) by Al-Qasimee (5/46)
Second: From the Sunnah
The hadeeth of Jaabir (may Allah be pleased with him) during the Hajj in which he says, “...Ali came from Yemen with the sacrificial animals of the Prophet (blessings and peace of Allah be upon him) and found Faatimah, (may Allah be pleased with her), among those who had been out of ihram, she wore coloured dress [629] “Sabeeghan”: dyed. See: (Kashf al-Mushkil min hadeeth of al-Saheehayn) by Ibn al-Jawzee (3/64). and had applied kohl to her eyes.” [630] Narrated by Muslim (1218).
Third: Because it is one of the required adornments for women, especially in the interest of the husband. [631] (Majmoo` Fataawaa wa Rasaa’il al-Uthaymeen) (11/116)
Third requirement: Coloured lenses and false eyelashes
First branch: Coloured lenses
It is permissible to use coloured contact lenses, and this is the view of Ibn Baaz [632]Ibn Baaz said: (If it strengthens the eyesight, then there is nothing wrong with that, like glasses, and if it is for adornment, then leaving it is better and more appropriate). (The official website of Ibn Baaz). and Ibn Uthaymeen. [633] Ibn Uthaymeen said: (If it is determined that they do not harm, then we consider that if these lenses make the eye like the eyes of an animal, then this is not permissible, because imitating an animal is reprehensible, but if it gives beauty, then this is okay, because the principle is permissibility). (The Open-Door Meeting) (Meeting No. 136).
Evidence from the Quran:
Allah Almighty says, “Say, ‘Who has forbidden the adornment of Allah which He has produced for His servants.’” (Al-A’raaf:32)
The relevance:
In the verse, there is a question of negation (istifhaam inkaar), which indicates the absolute refusal to prohibit adornment, and through the refusal to prohibit the name of adornment, this requires that none of its individual elements should be prohibited. If the prohibition is inexistent, then permissibility [634] (Al-Bahr al-Muheet fi Usul al-Fiqh) by al-Zarkashee (4/323). remains intact. That is the principle in all types of adornments. [635] See: (Mahaasin at-Ta’weel) by Al-Qasimee (5/46).
Second branch: Artificial eyelashes
It is forbidden to put on artificial eyelashes. [636] They are thin hairs attached to the eyelid and attached to the natural eyelashes. To make a woman's eyelashes appear long or a lot. This is the saying of Ibn Uthaymeen [637] Ibn Uthaymeen said: (False eyelashes are not permissible, because they resemble extensions, i.e. the extension of the hair of the head (wasl), and the Prophet (blessings and peace of Allah be upon him), cursed the doer of extension and the one who gets extension done, and these eyelashes if they are as what I imagine now as black threads like hair that are placed on the eyelashes so that they appear as if they are many, thus, the eye is beautified with it: if it is like this, then it is from the extension that the Prophet (blessings and peace of Allah be upon him) cursed the one who does on her head, but if the eyelashes are in the sense of colouring the hair, the hair of the eyelids, then it is not forbidden). (Fataawa Noor ‘ala ad-Darb) (22/2). and the Standing Committee issued a fatwa on it. [638] It was stated in the fatwas of the Standing Committee: (It is not permissible to use false eyelashes, because of the harm they contain, and because they also involve cheating, deceit, and change the creation of Allah). (Fatwas of the Standing Committee - First Collection) (133/17)
Evidence from the Sunnah:
On the authority of Ibn ‘Umar (may Allah be pleased with him) he said, “The Prophet (blessings and peace of Allah be upon him) cursed the one who adds false hair and who asks for the false hair to be added on to her.” [639] It was by Al-Bukhaaree (5940), and the wording is his, and Muslim (2124).
The relevance:
The false eyelashes are like the wasl (adding false hair), so take its ruling. [640] (Fataawa Noor ‘ala ad-Darb) by Ibn Uthaymeen (11/82)
Fourth requirement: Putting artificial dark mark (beauty spot) with a pen
It is permissible to put artificial beauty spot with a pen. [641] Al-Khaal (Mole): A beauty spot or black spot on the body, usually on the face. See: (The Dictionary of Contemporary Arabic Language/Mu’jam al-Lughah al-‘Arabiyyah al-Mu’aasirah) (1/714). This is because the basic principle adornment is permissibility, unless the evidence indicates otherwise, that is, that it is forbidden. [642] See: (Majmoo` Fataawaa wa Rasaa’il al-Uthaymeen) (12/290), (11/133), (The Open-Door Meeting) (Meeting No. 131).
Fifth requirement: Teeth whitening
It is permissible to whiten the teeth; To remove the defect of yellowing. [643] Considering the sharia rules, so that this process does not result in harm, etc.
For the following reasons:
First: Because the Lawgiver has encouraged to clean the teeth and remove dirt from them. [644] The jurists mentioned that among the conditions in which the Siwaak is mustahabb to be practiced is during the yellowing of the teeth. See: (Fath Al-Azeez) by Al-Rafi (1/369), (Al-Majmoo’) by Al-Nawawee (1/267)
Second: Because yellowing of the teeth is a kind of defect, and removing defects is permissible. [645] Majmoo’ Fataawaa wa Rasaail Ibn Uthaymeen (11/137)
Second topic: Adornment related to the hands
First requirement: Ruling on lengthening the nails
It is disliked lengthening the nails. [646] And among the people of knowledge is the opinion that it is obligatory to cut it when it reaches forty days. Ibn Al-‘Arabee said: (The limit is forty days, and it is not permissible to exceed this limit and number). (Al-Masaalik fee Sharh Muwattaa Maalik) (7/325). Ibn Baaz was asked: (Some women lengthen their nails for months until they show them with coloured dyes, and they consider this a form of beautification? He replied: This is not permissible, if they have reached forty days, they must be clipped). (Fataawaa Noor ‘alaa ad-Darb) (9/257). It is regrettable that many Muslim girls and in fact some youth lengthen their nails for more than forty days until they become like the claws of cats, and this is contrary to the sound fitrah, and the Prophet’s command not to leave up to this period, and it is not from the work of Muslims, and the same is long artificial nails, if it is proven that they cause harm, then they are forbidden. This position agrees with the four schools of jurisprudence: Hanafi, [647] (Majma` al-Anhur fi Sharh Multaqaa al-Abhaar) by Sheikhee Zaadeh (2/556). Maaliki, [648] (Al-Kaafee fee Fiqh Ahl al-Madeenah) by Ibn Abd al-Bar (2/1137), (Mawaahib al-Jaleel) by al-Hattaab (2/535). Shafi’ee, [649] (Rawdat al-Taalibeen) by al-Nawawee (3/234) and see: (Sharh al-Nawawee ‘alaa Muslim) (3/148, 149). and Hanbali. [650] (Al-Insaaf) by Al-Mardaawee (1/123) and see: (Al-Mughnee) by Ibn Qudaamah (1/65)
Evidence from the Sunnah:
1. On the authority of Abu Hurayrah (may Allah be pleased with him) who narrated from the Prophet (blessings and peace of Allah be upon him) who said, “The fitrah consists of five things: Circumcision, shaving the pubic hair, trimming the moustache, clipping the nails, and plucking the armpits.” [651]Al-Bukhaaree (5891) and Muslim (257)
2. On the authority of Anas bin Maalik (may Allah be pleased with him) who said, “The time set for us in trimming the moustache, clipping the nails, plucking the armpits, and shaving the pubic hair: they should not be left out for more than forty.” [652] Narrated by Muslim (258)
Second requirement: Nail polish (manicure)
It is permissible to manicure (varnish) the nails. This is the saying of Ibn Baaz, [653] Ibn Baaz said: (Varnishing the nails with henna or something else that improves them, there is nothing wrong with it, if it is pure and not ritually impure, and it is thin and does not prevent penetration of water during ablution and washing but however, if it has a mass, then it must be removed when performing ablution and washing, so as not to prevent the arrival of water to the real nail. What is meant is that using henna and other things that change the nail, or what they call (manicure), is okay if it is removed, because it has a body that prevents water from reaching during ablution and washing, but if it has no body like henna that makes the nail red or black However, it does not have a body left, this does not harm, however, if it has a body that prevents water from reaching the skin, then it must be removed). (Fataawa Noor ‘ala ad-Darb) (5/243, 244). and Ibn Uthaymeen [654] Ibn Uthaymeen said: (Manicure is not permissible for a woman, if she is praying, to use it on her nails, because it prevents water from reaching the skin... But if she does not pray, like menstruating women and postpartum women, then there is no sin on her in that). (Fataawa Noor ‘ala ad-Darb) (11/76) and see: (Fatwas of the Pillars of Islam) (p. 222). and the Standing Committee issued a fatwa on it [655] It is in the fatwas of the Standing Committee on the ruling on the use of makeup: (It is permissible to do so and leave it first, and it must be removed when doing ablution and washing, due to the prevention of water from reaching the skin). (Fatwas of the Standing Committee - First Collection) (126/17). because the basic principle (asl) in the types of beautification and adornment is permissibility. [656] See: (Majmoo’ Fataawa wa Rasaail Ibn al-Uthaymeen) (12/290), (11/133), (The Open-Door Meeting) (Meeting No. 131)
feqhia
