Ibn Majah

Benefits and Issues:
(1)
“My daughter is a bride.”
This can mean that she is about to become a bride and her marriage is imminent.
And it can also mean that the marriage has just taken place and there is a fear that the husband’s heart may become averse to her.

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) did not permit her to join hair even with this excuse, although adorning oneself to please the husband is legislatively desirable.
From this, it is understood that the prohibition is not merely one of dislike (karahah), but rather this act is forbidden (haram).
The prohibition is also established by the curse (la’nah), because a curse is not invoked upon a merely disliked act.

Hadith Commentary:

Nowadays, even artificial beards have become common; in some countries, it has been heard that imams and preachers use them. No matter how much such people are condemned, it is not enough, for they show such great disrespect towards the rulings of Islam.

Hadith Commentary:
(1)
Imam Abu Dawud rahimahullah has said that "wasilah" refers to a woman who attaches artificial hair to other women's hair, and "mustawsilah" is the woman to whose hair artificial hair is attached.
(Sunan Abi Dawud, Al-Tarajjul, Hadith: 4170)

(2)
If a woman's hair falls out due to illness, even then she is not permitted to graft (artificial hair), even if her husband strongly insists upon it.
Hazrat Sa'id bin Jubayr radi Allahu anhu states that there is no harm in using a "mubaf" made of threads, i.e., a braid made from threads.
(Sunan Abi Dawud, Al-Tarajjul, Hadith: 4171)

It is regrettable that nowadays artificial beards are also available in the market, and preachers who shave their beards use them at the time of "necessity," as happens in some mosques in Egypt and Turkey.
Al-'iyadhu billah.

(1) "The one who applies," whether she applies for a wage or willingly, because assisting in a forbidden act is also forbidden.

(2) "Cursed," it is not permissible to curse someone by name, but it is permissible to curse by mentioning a characteristic, such as cursing the thief. The details of this have already been discussed previously.

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.

Benefit:
In this hadith, it is prohibited to wear a wig (artificial hair). Some people make allowances for a man or woman whose entire head becomes bald, and they present the removal of a defect as their reasoning. In our view, the preferred opinion is that if a person loses all the hair on their head, even then, for the following reasons, it is not permissible to wear a wig for the purpose of removing a defect:

➊ The hadiths explicitly prohibit attaching hair to hair (i.e., wearing a wig).

➋ In the presence of a definitive text, deriving a ruling through analogy (qiyas) is not appropriate. When there is a text stating that the Messenger of Allah (sallallahu alayhi wa sallam) forbade that woman from wearing artificial hair (a wig), even though all the hair on her head had fallen out, then in the presence of this, it is questionable to make an analogy with the hadith in which the Messenger of Allah (sallallahu alayhi wa sallam) permitted a companion to wear a nose made of gold when his nose was cut off in battle. We say that if a man's nose is cut off, it is permissible to have an artificial nose made, because its permissibility is established and it has not been prohibited, but the prohibition of wearing artificial hair (a wig) is established. Now, what is required is evidence that permits the wearing of artificial hair.

➌ Making fashion a condition is also questionable, because for this too, an explicit text is required. If someone says that wearing a wig for the sake of fashion is haram, but if it is not for fashion, then the use of a wig is permissible, this distinction is not correct. Is this distinction found in the Qur'an and Hadith? «اڈ ليس فليس»

➍ When there is a treatment (hair transplantation) available to cure baldness, and its permissibility is also known, then in the presence of this treatment, it is not correct to declare a prohibited and forbidden act (wearing a wig) as permissible. (The matter of hair by the author, p. 45–51)