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الفتح الربانی
Fath al-Rabbani
كتاب آفات اللسانBook of the Afflictions of the Tongue
بَابُ مَا جَاءَ فِي الثَّمَانِيَاتِChapter on what has been narrated regarding octets
Hadith 10020
اُردوEn
عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ وَالْوَاصِلَةَ وَالْمَوْصُولَةَ وَالْمُحِلَّ وَالْمُحَلَّلَ لَهُ وَآكِلَ الرِّبَا وَمُطْعِمَهُ
It is narrated from Sayyiduna Abdullah (may Allah be pleased with him) that the Noble Prophet (peace and blessings be upon him) cursed the women who tattoo and those who get tattooed, those who add hair and those who have hair added, the one who performs halalah, the one for whom halalah is performed, the one who consumes usury, and the one who gives usury to others.
Brief Explanation
Benefits: … To pierce the skin with a needle or similar object and extract blood, then fill that spot with kohl (surma) or indigo so that the area becomes black or green—this is called tattooing (godna).
It is understood from this that making additions or alterations to the form created by Allah, with the intention of increasing one’s beauty or attractiveness according to one’s own perception, is prohibited and haram. However, applying henna (mehndi) or any other color to the hair is permissible, except for black dye. Shaykh al-Albani rahimahullah said: Hafiz Ibn Hajar said in (Fath al-Bari: 10/372-373): “Those who create gaps between their teeth for beauty”—from this phrase of the blessed hadith, it is understood that this act is blameworthy when done for the sake of beauty; if it is done for medical treatment or similar necessity, then it is permissible. “Those who alter the creation of Allah”—this is a necessary attribute of anyone who tattoos or gets tattooed, plucks or has their eyebrows plucked, attaches or has hair attached, or creates gaps between the teeth.
Allamah ‘Ayni said in (‘Umdat al-Qari: 22/63): The reason for Allah’s curse is that these women alter the form created by Allah. From this discussion, it becomes clear that the statement of Shaykh Ghumari is invalid and corrupt. In his treatise (Tanwir al-Basirah bi Bayan ‘Alamat al-Kabirah: p. 30), he said: The true instance of altering the creation of Allah is that which leaves a lasting effect, such as tattooing or creating gaps between the teeth, or something that gradually regrows, such as plucking the eyebrows, because they begin to regrow after quite a few days. As for the issue of shaving the beard, it is not related to altering the creation of Allah, because the hair grows back the next day…
I (al-Albani) say: This distinction made by Shaykh Ghumari is invalid from several angles:
Firstly: … This is merely a claim; there is no evidence from the Book or Sunnah, nor any statement that indicates this. People used to say:
“And claims, unless you establish proofs for them,
Are like adopted sons—merely claimed, not real.”
Secondly: … This claim is contrary to the wording of the hadith “those who join hair,” because joining hair is not like tattooing, which never disappears, or like something that gradually disappears—especially in the case of a wig, because it can be removed as quickly as a cap is taken off.
Thirdly: … Sayyiduna ‘Abdullah ibn Mas‘ud radi Allahu anhu objected to shaving the hair of the forehead and used this very hadith as evidence, as is known from the narration of Haytham. From this, it is understood that there is no difference between shaving and plucking, because both result in altering the creation of Allah. It is also clear from this that plucking hair is not restricted to the eyebrows, as some people mistakenly believe—reflect on this yourself.
Fourthly: … The opinion of Shaykh Ghumari is contrary to the understanding of the early scholars. The statement of Hafiz Ibn Hajar has already been mentioned; even clearer and more beneficial is the statement of Imam Tabari, who said (10/377):
“A woman is not permitted to make any addition or reduction to the form upon which Allah created her, for the sake of beauty—whether this change is for her husband or for any other purpose. For example, removing some hair from between joined eyebrows to separate them, extracting an extra tooth, shortening a long tooth, plucking hair that grows on the chin or under the upper or lower lip, or attaching additional hair to the head to make it longer or thicker. All these cases fall under the prohibition and are tantamount to altering the form and creation made by Allah. However, if someone suffers harm from a part of the body, it is permissible to remove it, such as an extra or long tooth that prevents eating…”
I (al-Albani) say: If you reflect on this statement of Imam Tabari, you will be certain that the statement of Ghumari is invalid. (Sahihah: 2792)
As for men who remove or pluck the hair of their cheeks and necks, is their action also accursed? If we consider the cause and reason, then this action would also be deemed accursed, because they too are altering the creation of Allah in pursuit of beauty.
It is understood from this that making additions or alterations to the form created by Allah, with the intention of increasing one’s beauty or attractiveness according to one’s own perception, is prohibited and haram. However, applying henna (mehndi) or any other color to the hair is permissible, except for black dye. Shaykh al-Albani rahimahullah said: Hafiz Ibn Hajar said in (Fath al-Bari: 10/372-373): “Those who create gaps between their teeth for beauty”—from this phrase of the blessed hadith, it is understood that this act is blameworthy when done for the sake of beauty; if it is done for medical treatment or similar necessity, then it is permissible. “Those who alter the creation of Allah”—this is a necessary attribute of anyone who tattoos or gets tattooed, plucks or has their eyebrows plucked, attaches or has hair attached, or creates gaps between the teeth.
Allamah ‘Ayni said in (‘Umdat al-Qari: 22/63): The reason for Allah’s curse is that these women alter the form created by Allah. From this discussion, it becomes clear that the statement of Shaykh Ghumari is invalid and corrupt. In his treatise (Tanwir al-Basirah bi Bayan ‘Alamat al-Kabirah: p. 30), he said: The true instance of altering the creation of Allah is that which leaves a lasting effect, such as tattooing or creating gaps between the teeth, or something that gradually regrows, such as plucking the eyebrows, because they begin to regrow after quite a few days. As for the issue of shaving the beard, it is not related to altering the creation of Allah, because the hair grows back the next day…
I (al-Albani) say: This distinction made by Shaykh Ghumari is invalid from several angles:
Firstly: … This is merely a claim; there is no evidence from the Book or Sunnah, nor any statement that indicates this. People used to say:
“And claims, unless you establish proofs for them,
Are like adopted sons—merely claimed, not real.”
Secondly: … This claim is contrary to the wording of the hadith “those who join hair,” because joining hair is not like tattooing, which never disappears, or like something that gradually disappears—especially in the case of a wig, because it can be removed as quickly as a cap is taken off.
Thirdly: … Sayyiduna ‘Abdullah ibn Mas‘ud radi Allahu anhu objected to shaving the hair of the forehead and used this very hadith as evidence, as is known from the narration of Haytham. From this, it is understood that there is no difference between shaving and plucking, because both result in altering the creation of Allah. It is also clear from this that plucking hair is not restricted to the eyebrows, as some people mistakenly believe—reflect on this yourself.
Fourthly: … The opinion of Shaykh Ghumari is contrary to the understanding of the early scholars. The statement of Hafiz Ibn Hajar has already been mentioned; even clearer and more beneficial is the statement of Imam Tabari, who said (10/377):
“A woman is not permitted to make any addition or reduction to the form upon which Allah created her, for the sake of beauty—whether this change is for her husband or for any other purpose. For example, removing some hair from between joined eyebrows to separate them, extracting an extra tooth, shortening a long tooth, plucking hair that grows on the chin or under the upper or lower lip, or attaching additional hair to the head to make it longer or thicker. All these cases fall under the prohibition and are tantamount to altering the form and creation made by Allah. However, if someone suffers harm from a part of the body, it is permissible to remove it, such as an extra or long tooth that prevents eating…”
I (al-Albani) say: If you reflect on this statement of Imam Tabari, you will be certain that the statement of Ghumari is invalid. (Sahihah: 2792)
As for men who remove or pluck the hair of their cheeks and necks, is their action also accursed? If we consider the cause and reason, then this action would also be deemed accursed, because they too are altering the creation of Allah in pursuit of beauty.
