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Plucking the Eyebrows
Among the extremes of beautification prohibited by Islâm is al-nams, which denotes removing the hair of the
eyebrows by plucking in order to thin or shape them. The Prophet (s.a.w.s.) cursed both the women who do
the plucking and those who seek to have it done. (Narrated by Abû Daoud on good authority.) This practice
is particularly frowned upon because it is custumarily done by prostitutes.
According to some Hanbali scholars, if the husband approves it, the removal of facial hair (other than that of
the eyebrows) and the use of powder, creams, and other beauty aids are permitted to women, as this is part
of feminine adornment. Al-Nawawi is somewhat more strict, considering the removal of facial hair to be al-
nams and hence forbidden. In contrast to his opinion, we may, however, mention Abû Daud’s statement in
his Sunan that “al-nams is plucking the eyebrows in order to thin them,” from which we may conclude that
al-nams does not include the removal of facial hair.
Al-Tabari reports a narrative concerning the wife of Abû Ishaq, who loved to beautify herself. Once she
visited ‘Aisha and asked, “What if a woman removes the hair from her forehead to please her husband?”
‘Aisha replied, “Remove what is harmful from yourselves whenever possible.” (Fath al-Bari, under the
explanation of the hadith by Ibn Mas‘ood in the chapter entitled “Pluckers of Eyebrows,” in the book
Clothing.)
Wigs and Hairpieces
In the category of female adornments, the addition of any other hair, real or artificial, to one’s own hair—that
is, the wearing of wigs and hairpieces—is also prohibited.
It is Compiled by al-Bukhâri on the authority of ‘Aisha, her sister Asma, Ibn Mas‘ood, Ibn ‘Umar, and Abû
Hurairah that “Allâh’s Messenger (s.a.w.s.) cursed al-wasilah and al-mustawsilah,” al-mustawsilah,”
wasilah denoting a woman whose profession is making wigs and hairpieces‘ and mustawsilah a woman who
uses them.
Men are prohibited such things to an even greater degree, whether they are a wasil (coiffeur or hairdresser)
or a mustawsil, like today’s effeminate, long-haired young men of the “hippie” mould.
The Prophet (s.a.w.s.) was very strict in combating such deceptions, so much so that if a woman lost her
hair due to some illness, he did not permit her to add other hair to that on her head, even if she were soon to
be married. Al-Bukhâri reports ‘Aisha’s narrative concerning a girl of the Ansar who was married and
subsequently fell ill, losing her hair. Some people wanted to add other hair to her own, but when they asked
the Prophet (s.a.w.s.) about this he replied, Allâh has cursed the wasilah and the mustawsilah (Compiled by
al-Bukhâri, in his book Clothing, in the chapter entitled “Adding to the Hair“)
Al-Bukhâri also reports Asma’s narrative concerning a woman who said to the Prophet (s.a.w.s.), “O
Messenger of Allâh, since my daughter has had measles, her hair has fallen out, and I am about to give her
in marriage. Shall I add some strands of hair to her hair?” and the Prophet (s.a.w.s.) replied, “Allâh has
cursed the wasilah and the mustawsilah. (Compiled by al-Bukhâri.)“
Sa‘id ibn al-Musayab narrated that Mu‘awiyah delivered a public address during his last visit to Madinah. In
the course of it he took out a strand of hair, saying, “I have not seen anyone using this besides the Jews.
Indeed, the Prophet (s.a.w.s.), referring to the adding of hair to one’s own hair, called it forgery.” According
to another report, he said to the people of Madinah, “Where are your scholars? I heard the Prophet (s.a.w.s.)
prohibiting the use of this and saying, ‘The Children of Israel were destroyed when their women started
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using this.’ “
The Prophet’s terming the use of false hair “a forgery” indicates the reason for its prohibition. It is, in fact,
fraud, falsification, and deception, and Islâm condemns deception and dissociates itself from those who
practice it either by material or psychological means, for “The one who deceives us is not of us.” (Reported
by a number of sahabah (Companions of the Prophet).)
Khattabi said, Harsh punishments are promised (in the Hereafter for such practices because they involve
deception and fraud. If any of these is allowed, the door will be open for other types of forgeries. Moreover,
this involves the alteration of God-given features, as mentioned in the hadith of Ibn Mas‘ood concerning ‘The
alterers of Allâh’s creation. (Fath al-Bari, in the chapter entitled “Adding to the Hair.”)
What is prohibited in these ahadith is the addition of other hair whether natural or artificial, to one’s own, as
this is a form of deceit and fraud. What is not included in this prohibition is the use of material other than
hair, such as thread or cloth, which can be interwover with natural hair. On the authority of Sa‘id ibn Jubair,
we have the saying of the Prophet (s.a.w.s.): There is nothing wrong with tawamil, (Mentioned in Fath al-Bari
on the authority of Abû Daoud.) meaning the use of wool or silk to make braids. Imam Ahmad bin Hanbal
haalso commented on its permissibility. (Fath al-Bari.)
Dyeing the Hair
Another aspect of beautification relates to dyeing the gray hair of the head or the beard. It was reported that
the Jews and Christians refrained from dyeing the hair, regarding such beautification and adornment as
contrary to piety and devotion, and not befitting rabbis, priests, and ascetics. The Prophet (s.a.w.s.) forbade
Muslims to imitate these people or follow their ways, in order that Muslims might develop their own
distinctive and independent characteristics in appearance and behavior.
Al-Bukhâri, on the authority of Abû Hurairah, reported Allâh’s Messenger (s.a.w.s.) as saying, “The Jews and
Christians do not dye their hair, so be different from them.” (Reported in al-Bukhâri’s chapter on “Dyeing
the Hair” in his book Clothing.) This is, however, not a command but only a recommendation, as is evident
from the actions of the sahabah, such as Abû Bakr and ‘Umar, who used to dye their hair, while others, such
as ‘All, Ubay ibn Ka‘b, and Anas did not.
The question now remains as to what type of dye is to be used. Should its color be black or can there be
other colors? Or should black be avoided? If a man is of a very advanced age, with white hair and beard, it
would hardly be appropriate for him to use black dye. On the day of the conquest of Makkah, Abû Bakr
brought his aged father, Abû Qahafah, carrying him until he had seated him in front of the Prophet (s.a.w.s.).
On seeing Abû Qahafah’s snow-white hair, the Prophet (s.a.w.s.) said, “Change this, but avoid black.”
(Fath al-Bari, in explaining the above mentioned hadith (in the chapter on “Dyeing) However, if a man is not
of such advanced age or feebleness as Abû Qahafah then was, there is no harm in his using black dye. In
this regard al-Zuhri said, “We dyed our hair black when the face looked young, but discarded it when the
face became wrinkled and the teeth decayed.” (Reported by Ibn Abû ‘Asim in the book on “Dyeing the
Hair.”)
Some of the early Muslims, including some sahabah such as Sa‘d ibn Abi Waqqas, ‘Uqbah ibn ‘Amr, al-
Hassan, al-Hussein, Jarir, and others permitted the use of black dye. Some scholars, on the other hand, do
not consider the use of black hair dye as permissible except during time of war, when the enemy might be
impressed by the fact that all the soldiers of the Muslim army look young.
Abû Dharr narrated the hadith, The best thing with which to dye gray hair is henna and katm. (Mentioned in
Fath al-Bari.) Henna makes the hair red, while katm, a plant from Yemen, colors it black tinged with red.
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