Abu Dawud

Benefits and Issues:
The sins upon which a warning of curse (la'nah) has been pronounced are called major sins (kabirah). Such sins are not forgiven without specific repentance (tawbah), and repentance is also conditional upon the person making a firm resolve to abstain from them.

Hadith Commentary:
(1)
One of the satanic ploys is that people distort the creation of Allah, the Exalted. Attaching artificial hair to one’s own hair or using a wig made of artificial hair is also considered altering the creation of Allah. Therefore, Allah and His Messenger (sallallahu alayhi wa sallam) have pronounced a curse upon this act.

(2)
If, through some method of treatment, new hair is grown, then doing so is permissible, just as when an angel passed his hand over the head of a bald man from the Children of Israel and the best of hair grew forth. (Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3464) From this, it is understood that if new hair grows or is made to grow, it is not prohibited. And Allah knows best.

Explanation:
1:
Tattooing is done on the hands, feet, and various parts of the body. It is possible that Nafi‘, considering the custom of his own time, stated that tattooing is done on the gums.

Explanation:
1:
This is under the predominant circumstances; otherwise, the act of tattooing is also performed on other parts of the body.

For details, see ahadith: 5102 and 5110.

Walid bin Abu Hisham has opposed Ubaydullah bin Umar because he (Ubaydullah) has narrated this hadith as a connected (mawsul) report from Hazrat Nafi‘ rahimahullah, in such a way that Ubaydullah narrated from Nafi‘, and he from Abdullah bin Umar radi Allahu anhuma, that the Messenger of Allah sallallahu alayhi wa sallam cursed the woman who attaches false hair, the one who asks for it to be done, the one who tattoos, and the one who asks for tattooing. This is the aforementioned hadith with the chain of Ubaydullah, whereas the next narration: 5099, which is narrated as mursal, in it Walid bin Abu Hisham narrated from Nafi‘, and he said: “It has reached me that the Messenger of Allah sallallahu alayhi wa sallam...” etc. The real matter is that Ubaydullah is preferred over other narrators in narrating from Nafi‘. Since Ubaydullah has narrated it as a connected (mawsul) report from Nafi‘, therefore this narration is preserved. And Allah knows best.

It is understood that even a bald woman is not permitted to attach hair, because this too involves deception. Furthermore, it entails unnecessary hardship, since it is possible to manage with few hairs. However, artificial teeth, limbs, lenses, etc. may be used, because it is not possible to manage without them.

Benefits and Issues:

➊
It is commendable for a woman to adorn herself for the happiness of her husband, but it is necessary to observe what is permissible and impermissible.

➋
If a woman has few hair, it is not permissible for her to mix other hair with her own in order to make her hair appear more.
Men should also avoid wearing wigs to conceal baldness.
For this purpose, one should use a cap or turban, etc., on the head.

➌
Just as it is not permissible for a woman to attach other hair to her own, likewise, it is also not permissible to mix other hair into another woman’s hair in order to conceal her defect.

➍
Men and women who adopt the profession of beautification should refrain from those acts which are religiously prohibited:
For example:
A man should not shave someone’s beard.
A woman, while doing makeup for another woman, should avoid prohibited acts and suffice with only permissible acts.

➎
Tattooing means to make a mark on the body with a needle and fill it with some colored substance,
as a result of which the mark becomes permanent on the body and does not fade.
This was a custom among women in Arabia.
Doing this or having it done is religiously prohibited.

Takhrij:
«أخرجه البخاري، اللباس، باب الموصولة، حديث:5940، ومسلم، اللباس والزينة، باب تحريم فعل الواصلة والمستوصلة، حديث:2124.»©Explanation:
This hadith is evidence that these matters are forbidden.
As for whether a woman can tie animal hair (wool), thread, or pieces of cloth (as a braid extension) with her own hair, the scholars who have investigated the issue have given the verdict of its permissibility.
Especially when the color of these items does not match the color of the hair, then there is no difference of opinion among anyone regarding their permissibility.

Benefit:
In this hadith, the condemnation of images (tasweer) is mentioned. One should avoid it in every circumstance, and this is part of piety (taqwa). It is unfortunate that making and having images has become a part of people’s lives. There is only as much allowance as where there is no alternative, for example, for identity cards and passports, etc.

By “image” is meant every kind of image, whether it is made by camera or by hand: “ma yutlaqu ‘alayhi ismu at-tasweer fahuwa tasweer”—whatever is called an image, that is an image. It is not permissible to declare something haram as permissible through various legal tricks (hiyal), so how can it be wise to declare it obligatory? At this point, as advice, I wish to present the statements of scholars from various schools of thought so that the correct perspective regarding images may become clear.

The position which seems correct to us has already been stated above; now, in support of this, the fatawa of the scholars of Ahl al-Hadith are also presented.

SG Ahl al-Hadith Scholars EG

➊ When asked about the permissibility of publishing a magazine with photographs for the purpose of teaching and learning prayer, the famous Ahl al-Hadith scholar, jurist of the era, and hadith expert, ‘Abdullah Rupuri, wrote: “Making an image is not permissible in any circumstance, and the use of an already made image is permissible with two conditions: first, that it is not permanent, for example, it is imprinted on cloth, etc.; second, that it remains below and is not hung up high.” (Fatawa Ahl al-Hadith, vol. 3, p. 345)

➋ The hadith expert of the era from Jama‘at Ahl al-Hadith, Shaykh Muhibullah Shah Rashidi, states: “The Prophet sallallahu alayhi wa sallam forbade making images of living beings, and he cursed those who do so, and also said that those who make images are the worst of Allah’s creation... And this act is a destructive major sin (kabirah), even though today it is widespread throughout the entire Muslim world.” (Fatawa Rashidiyyah, p. 495, Naumani Kutub Khana, Lahore)

➌ The famous Ahl al-Hadith mufti, Mubashshir Ahmad Rabbani, writes: “It is correct that the Islamic Shari‘ah has declared images of living beings to be haram. Along with the command to erase images, those who make images of living beings have been cursed, and the threat of the severest punishment on the Day of Judgment has been given...” (Ahkam wa Masail, p. 625, Dar al-Andalus, Lahore)

➍ The question is asked: “Shari‘ah has strictly prohibited images. Some people object that in this modern era, the images taken with a camera do not fall under this prohibition; rather, the prohibition is regarding those images made by hand, and the camera image is just a reflection, so it is permissible?” In response, the renowned Shaykh al-Hadith and mufti of Jama‘at Ahl al-Hadith, Hafiz Thanaullah Madani, states: “In Islam, without exception, every image of a living being is haram, no matter in what form the image is made... It is clear that every kind of image, whether with shadow or without shadow, is haram, whether made by camera or otherwise.” (Fatawa Thanaiyyah Madaniyyah, vol. 1, p. 533, Dar al-Irshad, Lahore)

➎ The renowned Ahl al-Hadith scholar and mufti, Hafiz ‘Abdul Mannan Nurpuri, states: “The business of TV, VCR, and films is not permissible according to the Shari‘ah, because they involve making images of living beings, and the ahadith of the Messenger of Allah sallallahu alayhi wa sallam regarding images are absolutely clear that those who make images will be punished on the Day of Judgment.” (Ahkam wa Masail, vol. 1, p. 377, al-Maktabah al-Karimiyyah, Lahore)

Further, in another place, Hafiz Nurpuri writes: “Every image of a living being, whether made by hand or by camera, is included among the prohibited images.” (Ahkam wa Masail, vol. 2, p. 771)

➏ The respected mufti of Jama‘at Ahl al-Hadith, Shaykh ‘Abd al-Sattar al-Hammad, writes: “In the Shari‘ah, making images is haram; on this basis, adopting photography as a profession is also haram. In the hadith, it is stated that on the Day of Judgment, the most severe punishment among the people will be for those who make images.” (Fatawa Ashab al-Hadith, vol. 3, p. 470, Maktabah Islamiyyah, Lahore)

In another place, he writes: “Today, among the severe tribulations facing the Muslim Ummah, one is the tribulation of images, even though in Islam, making images has been strongly discouraged. In the case in question, hanging up large images of political leaders is an extremely heinous act; even scholars are fully involved in this tribulation. The issue of necessity and compulsion is not under discussion, because in a time of need, even pork and carrion can be eaten, though even that has its limits and conditions. However, under the pretext of passports, identity cards, and currency notes, it is not permissible to declare images taken for pleasure as permissible.” (Fatawa Ashab al-Hadith, vol. 1, p. 450)

SG Saudi Scholars EG:

➐ In Saudi Arabia, the Permanent Committee for Fatwa and Guidance (al-Lajnah al-Da’imah lil-Ifta’ wal-Irshad), which works under the supervision of senior scholars such as Shaykh ‘Abd al-‘Aziz ibn Baz, Shaykh Muhammad ibn Salih al-‘Uthaymin, and Shaykh ‘Abdullah al-Jibrin, has written: “Every image of a living being is haram, whether it is of a human or an animal, and whether the image is made with a brush, or by hand, or with color, or with a camera, or by any other means, and whether it is three-dimensional or not. Every kind of image is haram, because this is established by the generality of the ahadith indicating the prohibition of images.” (Fatawa Islamiyyah, vol. 4, p. 384, Darussalam, Riyadh)

➑ This Fatwa Committee further writes in another place: “Just as the evidences regarding images include the curse upon those who make images and the threat of Hellfire in the Hereafter for them, likewise, all these evidences also apply to the one who presents himself to have his image made.” (Fatawa Islamiyyah, vol. 4, p. 384)