Nasai

(1) Regarding dyeing hair, young boys and girls in this era are afflicted with various excesses, for example: dyeing the hair, i.e., matching the color of the hair with the clothing, and similarly, wearing lenses in the eyes to match the dyed hair and clothing. These actions are not only impermissible, but there is also definite imitation of the women of the disbelievers in them. Along with this, it is also a changing of the creation of Allah (taghyeer li khalqillah), that is, altering and changing Allah’s creation. Therefore, it is the religious and moral responsibility of the people of Islam to prevent their daughters-in-law, daughters, and other related women from this reprehensible act, to restrain them from openly opposing Allah, His Messenger (sallallahu alayhi wa sallam), and the clear teachings of the Qur’an and Hadith, and to instill in them the fear of failure and deprivation in the Hereafter—Allah forbid. By imitating others, i.e., non-Muslims, Jews, Christians, Hindus, etc., and in the name of “enlightenment,” we are, day by day, moving further and further away from the religion, making our children fuel for Hellfire, and we are tolerating all this with indifference. May Allah protect us from this worldly and otherworldly loss. Ameen.

(2) The use of black dye is forbidden (haram), and its punishment is that such a person will not even smell the fragrance of Paradise.

(3) Marfu‘an, i.e., this is a statement of the Messenger of Allah (sallallahu alayhi wa sallam).

(4) “Like the breasts of pigeons”—the breast of a pigeon is generally black. And the example is given based on what is common, not based on a few individuals.

(5) “Will not smell the fragrance”—that is, even if they enter Paradise, or they will not enter Paradise at the very beginning, rather, they will have to undergo punishment.

Benefits and Issues:
This hadith is found in Abu Dawud, Nasa’i, Ibn Hibban, and Hakim, and Imam Hakim states that its chain of narration is authentic.

◈ And Hafiz Mundhiri says: In its chain of narration, there is a narrator named Abdul Karim, whom some have considered to be Abdul Karim ibn Abi al-Mukhariq, who is a weak narrator. On this basis, the hadith has also been considered weak. But the correct view is that he is not that person; rather, he is Abdul Karim ibn Malik al-Jazari, who is a trustworthy (thiqah) narrator, and both Bukhari and Muslim have used his hadith as proof, meaning that the hadith is then authentic.

◈ Hafiz Ibn Hajar says that the chain of narration of this hadith is strong.

↰ I say that in the chain of narration of Abu Dawud, it is explicitly mentioned that he is al-Jazari; thus, in [سنن ابوداؤد ص 4/ 139] along with Awn al-Ma’bud, the chain of narration of this hadith is as follows.
«حدثنا ابوتوبة نا عبيدالله عن عبدالكريم الجزري عن سعيد بن جبير عن ابن عباس فذكره۔ وقال الحافظ ابن حجر فى القول المسدد فى الذب عن مسند الامام احمد ص۴۲ ان الحديث من رواية عبدالكريم الجزري الثقة المخرج له فى الصحيح فقد اخرج الحديث المذكور من هذا الوجه ابوداود، والنسائي وابن حبان والحاكم فى صحيحيهما، واخرجه الحافظ ضياء الدين المقدسي فى الاحاديث المختارة مما ليس فى الصحيحين من هذا الوجه ايضاً۔»

◈ “And Hafiz Ibn Hajar says in al-Qawl al-Musaddad: This hadith is through Abdul Karim al-Jazari, who is trustworthy (thiqah), and his ahadith have been narrated in the Sahih collections, and through him, this hadith has also been narrated by Ibn Hibban, Hakim, and Diya’ al-Maqdisi in their Sahih collections besides Abu Dawud and Nasa’i, so there remains no doubt regarding the authenticity of its chain.”

◈ And Allamah Shams al-Haqq Azimabadi says in [عون المعبود ص 4/ 140]:
«قال انه عبدالكريم الجزري وعبدالكريم بن ابي المخارق من اهل البصرة نزل مكة وايضا فان الذى روي عن عبدالكريم هذا الحديث هو عبيد الله بن عمرو الرقي وهو مشهور بالرواية عن عبدالكريم الجزري وهو ايضا من اهل الجزيرة۔ والله عزوجل اعلم»

“Those who say that this is Abdul Karim al-Jazari, their statement is strong, because he and his student in this hadith are both from the people of Jazirah, and they are well-known for narrating from al-Jazari. This hadith is clear in its meaning. Such severity can be for something that is haram (forbidden).”

◈ Imam Mundhiri, in [الترغيب والترهيب 118/3], titles this hadith as follows:
«الترهيب من خضب اللحية بالسواد»

“That is, regarding the warning for those who use black dye.”

◈ And in Tuhfat al-Ahwadhi, it is stated:
«وهذا الحديث صريحاني حرمة الخضاب بالسواد»

“That this hadith is absolutely explicit and clear in declaring the use of black dye to be haram (forbidden).”

Benefits and Issues:
➊ It is forbidden (haram) to change the whiteness of hair to black.
➋ The same ruling applies to both men and women.
➌ It is permissible with henna (mehndi) or katam.