Tirmidhi

Explanation:
1:
It is understood from this that adding extra hair to make a large braid becomes a cause of tribulation (fitnah).
Along with this, it is also a distinctive sign of adulterous and sinful women.
When the women of Bani Isra'il adopted this practice, people became involved in immoralities,
and as a result, they were destroyed and ruined.

Hadith Commentary:
Where have your scholars gone? That is, have the scholars who used to forbid you ceased to exist?
It is understood from this that it is the duty of scholars to forbid people from evil acts (munkarat).
What is meant is attaching someone else’s hair to one’s own head.
In another hadith, there is a curse upon such a woman.
This sermon of Muawiyah is related to the year 61 AH.
When he came to perform his last Hajj during his caliphate, most of the scholar-companions had already passed away.
The Amir (Muawiyah) expressed this regret upon seeing such actions from the ignorant.
In the Shari’ah of Bani Israel, this was also forbidden, but their women committed this sin, and due to such actions, Bani Israel were destroyed.
It is understood from this that when forbidden acts are commonly committed, nations are destroyed.
Muawiyah ibn Abi Sufyan radi Allahu anhu was from the Quraysh and the Umayyad clan.
His mother’s name was Hind bint Utbah.
Muawiyah himself and his father accepted Islam on the day of the conquest of Makkah.
They were included among the mu’allafatu al-qulub (those whose hearts were to be reconciled).
Later, he was entrusted with the service of writing the letters of the Prophet sallallahu alayhi wa sallam.
After his brother Yazid, he was appointed governor of Syria.
He remained governor from the time of Umar radi Allahu anhu until his death.
This total period is twenty years.
During the caliphate of Umar, about four years, and the entire period of Uthman’s caliphate, and the entire period of Ali’s caliphate, and the period of his son Hasan’s caliphate—these total twenty years.
After this, Hasan ibn Ali radi Allahu anhu handed over the caliphate to him in 41 AH, so the government came completely into his hands, and for a full twenty years, the reins of the kingdom remained with him.
He passed away in Damascus in the month of Rajab, 60 AH, at the age of 84.
In the last part of his life, he suffered from facial paralysis (laqwah).
In the final days of his life, he used to say: “I wish I were a man of Quraysh in the valley of Dhi Tuwa and knew nothing of this government and such matters.”
Many political upheavals came and went during his life.
Before his death, he handed over the reins of government to his son Yazid and retired.
But how Yazid later proved to be as his successor, the world of Islam knows.
There is no need for detail.
Muawiyah’s noble mother, Hind bint Utbah, was a very intelligent woman.
On the day of the conquest of Makkah, along with other women, she also pledged allegiance to the Prophet sallallahu alayhi wa sallam on his blessed hand. The Prophet said: “Do not associate anyone with Allah, and do not steal.” Hind said: “My husband Abu Sufyan spends with a tight hand, which causes hardship.” The Prophet said: “Take from him what is sufficient for you and your children according to custom.”
He said: “And do not commit adultery.” Hind said: “Can any honorable woman commit adultery?”
He said: “Do not kill your children.” Hind said: “You have killed all our children. We raised small children, and when they grew up, you had them killed at Badr.”
She passed away during the caliphate of Umar radi Allahu anhu.
On the same day, Abu Quhafah, the noble father of Abu Bakr, also passed away.
Rahimahum Allah ajma‘in (may Allah have mercy on them all).

Hadith Commentary:
➊
Hazrat Amir Muawiyah (radi Allahu anhu) rebuked the people of Madinah for the spread of evil and immoral acts and for their negligence in preventing them, questioning why the scholars of Madinah Tayyibah do not forbid such evil things and why they are heedless in stopping such wrongdoings.

➋
From this hadith, it is understood that the removal of unlawful matters is an important duty of the rulers, because such matters become the cause of the destruction of nations.
Similarly, women wearing attractive clothing and going out into the markets, inviting people to gaze at them, invites the wrath of Allah Ta’ala.

➌
Attaching artificial hair is a major sin; the Messenger of Allah (sallallahu alayhi wa sallam) invoked curse upon those who do so.
Among Bani Isra’il, its use was forbidden, but when their women committed this crime and there was no one to stop them, such actions became the cause of the destruction of Bani Isra’il. In our society as well, this epidemic is widespread.
May Allah Ta’ala grant us the ability to avoid this.

Hadith Commentary:
Vocabulary of the Hadith:
Harsi:
Bodyguard,
Protector,
Guard.

Benefits and Issues:
This Hajj was the last Hajj of Muawiyah radi Allahu anhu during his caliphate,
which he performed in 51 AH.
From this hadith, it is understood
that if any evil is manifesting, scholars should prevent it,
and those in authority,
rulers as well, if they see any evil spreading, should also draw the attention of the scholars to it.
If no one raises their voice against evil, then there is a danger of destruction and ruin, and women’s fashions themselves become a prelude to destruction and devastation. And it is our misfortune
that nowadays immodesty and nakedness are increasing among women,
and they are inventing new fashions,
but there is no one to stop or admonish them,
rather, the government itself is providing nourishment for this and is becoming a cause for it.

Benefits and Issues:
➊ It is forbidden (haram) to lengthen the hair by attaching other hair to it, as is the custom nowadays with wigs.
➋ Nations are destroyed due to rebellion against Allah’s Shari‘ah and the teachings of the Prophets (alayhim as-salam).

"Where are they?"—that is, why do they not prevent you from these actions? For further details, see Hadith: 5095.

Hadith Authentication:
[وأخرجه البخاري 3468، ومسلم 2127، من حديث مالك به]
Jurisprudential Explanation:
➊ Opposition to Allah and His Messenger is a cause of destruction.
➋ The general practice of the people of Madinah is not a proof if it is contrary to the Book and the Sunnah.
➌ Malik ibn Abi Amir al-As-habi al-Madani rahimahullah (a major Tabi‘i) said:
«ما أعرف شيئاً مما أدركت عليه الناس إلا النداء بالصلوٰة»
“Of the practices I found the people (of Madinah) upon, I do not know anything (in accordance with the Book and the Sunnah) except the call to prayer (adhan).” [موطأ امام مالك رواية يحييٰ 72/1 ح 152، وإسناده صحيح]
➍ Wearing a wig in the hair is forbidden (haram).
➎ Enjoining good and forbidding evil is the official duty of the scholars.

Benefit:
In this hadith, wigs are prohibited, and this ruling includes both women and men. It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «لـعـن الـلـه الـواصـلة والمستوصلة ۔ ۔ ۔ ۔ » Allah Almighty has cursed the one who attaches hair and the one who has it attached. [صحيح البخاري : 5933]

Sayyidah Asma bint Abi Bakr radi Allahu anha states that a woman came to the Messenger of Allah sallallahu alayhi wa sallam and said: I had married off my daughter, then she fell ill and her head hair fell out. Her husband desires that I attach artificial hair (presently called a wig) to her hair. Please tell me, can I attach artificial hair to her? Upon hearing this, the Messenger of Allah sallallahu alayhi wa sallam cursed both the one who attaches and the one who has artificial hair attached. [صحيح البخاري : 5935 صحيح مسلم : 2122]

Humaid bin Abdur Rahman bin Awf rahimahullah narrates: I heard Sayyiduna Muawiyah bin Abi Sufyan radi Allahu anhu in the year he performed Hajj, while he was on the pulpit, holding a bundle of hair (wig) in the hand of a slave, saying: O people of Madinah, where are your scholars? I myself heard the Messenger of Allah sallallahu alayhi wa sallam forbidding such bundles (wigs) and saying: When the women of Bani Israel began to do this, Bani Israel were destroyed. [صحيح البخاري : 5932 صحيح مسلم : 2127]

From these authentic ahadith, it is clear that wearing a wig is absolutely haram, and it is an accursed act from which every Muslim must abstain.

Dr. Salih bin Fawzan rahimahullah writes: Just as women are forbidden from shaving or shortening their head hair without necessity, likewise they are also prohibited from adding other hair to their own hair (i.e., hair extensions or wigs). (Women's Religious Issues, p. 30)

Alas! Many men and women are found committing this haram act. The reality is that beautifying oneself through prohibited means is foolishness. True success lies in attaining beauty through permissible means within the teachings of the Qur'an and Hadith; otherwise, nothing will be gained except regret in this world and the Hereafter.

What is the ruling on using a wig if the entire head becomes bald? Shaykh Muhammad bin Salih al-Uthaymin rahimahullah writes: Wearing a wig and the like is haram and falls under the hadith regarding 'wasilah' (the woman who joins hair). Even though this is not explicitly joining (natural) hair, since it makes the woman's head appear different from its true state, it resembles joining to some extent. The Messenger of Allah sallallahu alayhi wa sallam cursed the 'wasilah' (the woman who joins hair) and the 'mustawsilah' (the woman who has hair joined to hers). However, if a woman has no hair on her head at all or suffers from baldness, then using a wig or the like to conceal this defect is permissible, because removing a defect is allowed. For this reason, the Messenger of Allah sallallahu alayhi wa sallam permitted the man whose nose was cut off in battle to have a nose made of gold. In fact, there is even more leeway in this issue (removal of defects), and many issues related to beautification and plastic surgery can be discussed under this, such as reducing the size of the nose through plastic surgery, etc. In all such cases, if the matter is related to the removal of a defect, it is permissible. For example, if someone's nose is crooked, he may have it straightened; similarly, if someone has black spots on his body, there is no objection to having them removed. But if these things are done purely for fashion rather than to remove a defect, such as thinning the eyebrows, tattooing the body, etc., then these are clearly prohibited. Likewise, if a wig or the like is used for reasons other than removing a defect, it is also haram, even if the woman does so with her husband's permission and consent, because what Allah Almighty has declared haram cannot be made halal by anyone's permission or consent. (Fatawa al-Mar'ah al-Muslimah: 2/518, referenced in Fikr-o-Nazar Quarterly, vol. 41, issue 3, pp. 104-105, year 2004) Also see: (Zaybaish-e-Niswan, p. 151)

In the humble opinion of the author, the preferred view is that if someone has lost all the hair on their head, they still cannot wear a wig to remove the defect for the following reasons:

① The ahadith explicitly prohibit attaching hair to hair (i.e., wigs).
② When there is a definitive text, deriving a ruling by analogy is not valid. When the text exists that the Messenger of Allah sallallahu alayhi wa sallam forbade that woman from attaching artificial hair (wig), even though all her head hair had fallen out, then in the presence of this hadith, it is questionable to make analogy with the hadith in which the Messenger of Allah sallallahu alayhi wa sallam permitted a companion to have a nose made of gold after his nose was cut off in battle. We say that if a person's nose is cut off, it is permissible to have an artificial nose made, because its permissibility is established and there is no prohibition. But the prohibition of attaching artificial hair is established, so now the required evidence is that which permits attaching artificial hair.
③ Making a condition of fashion is also questionable, because a clear text is needed for this as well. It is said that if a wig is worn for fashion, it is haram, and if the same wig is not worn for fashion, it is permissible. Is this distinction established from the Qur'an and Hadith?
④ When there is a treatment available to cure baldness, and its permissibility is also known, then in the presence of such a treatment, issuing a fatwa permitting the haram and prohibited act of attaching artificial hair (wig) is in any case not correct. (Mas'alah-e-Baal, pp. 44-47)