Q) Is it haraam for a woman to wear coloured clothes even if it fulfils the conditions of hijab? If it is haraam, then is there a hadeeth or verse to prove that? What is meant by saying it should not be an adornment in itself?
A) Praise be to Allaah.
The conditions of the hijab of the Muslim woman have already been explained in the answer to question no. 6991.
It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning):
“…and not to show off their adornment…”
[al-Noor 24:31]
This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515.
It says in ‘Awn al-Ma’bood:
“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”
What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men.
It says in Fataawa al-Lajnah al-Daa’imah (17/100):
It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men.
It also says (17/108):
The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.
And it says (17/109):
Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.
Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.
And Allaah knows best.
Islam Q&A
Sunday, November 9, 2008
Ruling on putting advertisements in the mosque
Q) What is the ruling on displaying advertisements in the Masjid about competitions, lectures or Islamic seminars, under the auspices of specific companies or schools?
A) Praise be to Allaah.
Mosques are for worship, and it is forbidden to buy, sell and earn money therein. So it is not permissible to use the mosque as a means of advertising for companies, schools or anything else.
As for advertisements about religious lectures and seminars, there is nothing wrong with that, so long as that is not an advertisement for a specific committee, company, institution or the like. End quote.
From Fataawa al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah Aal al-Shaykh (Majallat al-Da’wah, 43)
A) Praise be to Allaah.
Mosques are for worship, and it is forbidden to buy, sell and earn money therein. So it is not permissible to use the mosque as a means of advertising for companies, schools or anything else.
As for advertisements about religious lectures and seminars, there is nothing wrong with that, so long as that is not an advertisement for a specific committee, company, institution or the like. End quote.
From Fataawa al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah Aal al-Shaykh (Majallat al-Da’wah, 43)
Where should he deposit his money in these times when riba is so widespread?
Q) Where should I deposit my money in an age when people have become so negligent and the banks are dubious because of riba, and we have no Islamic banks and keeping the money at home is not safe? I want to deposit my money in a place that is permissible, without committing any sin. And I want to invest it and pay zakaah on it, otherwise it will get used up and the amount of zakaah will be reduced.
A) Praise be to Allaah.
Depositing one’s money in a riba-based bank helps the bank to deal in riba; this applies even if you do not get any interest on your deposit.
If you do get interest, this is the riba that is forbidden by Allaah and His Messenger. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who gives it.
Whoever has wealth that he wants to save or invest should look for a permissible way of doing so. He may give the money to a trustworthy man to do business with it for him, and they can share the profit in whatever manner they agree upon.
If he cannot find any way to save it other than depositing it in the bank, then there is no sin in that if it is done out of necessity, so long as that does not involve any interest.
He should choose the least evil of the banks, and the one that is closest to the way of dealing that is prescribed in sharee’ah.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
With regard to depositing money in bank accounts that pay interest monthly or annually, this is a kind of riba that is forbidden according to scholarly consensus. With regard to depositing it without interest, it is better not to do that except in cases of necessity if the bank deals with interest, because depositing money with the bank, even if no interest is paid, helps the bank to engage in its riba-based transactions, so there is the fear that the one who does this may come under the heading of those who help others in sin and transgression, even if he does not intend to do so. We must beware of that which Allaah has forbidden and look for sound ways of preserving and disposing of wealth. May Allaah help the Muslims to do that which will lead to their happiness and victory and salvation. May He help them to quickly establish Islamic banks that are free of riba, for He is Able to do that. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa Ibn Baaz, 4/30, 311
See also question no. 22392
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Depositing one’s money in a riba-based bank helps the bank to deal in riba; this applies even if you do not get any interest on your deposit.
If you do get interest, this is the riba that is forbidden by Allaah and His Messenger. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who gives it.
Whoever has wealth that he wants to save or invest should look for a permissible way of doing so. He may give the money to a trustworthy man to do business with it for him, and they can share the profit in whatever manner they agree upon.
If he cannot find any way to save it other than depositing it in the bank, then there is no sin in that if it is done out of necessity, so long as that does not involve any interest.
He should choose the least evil of the banks, and the one that is closest to the way of dealing that is prescribed in sharee’ah.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
With regard to depositing money in bank accounts that pay interest monthly or annually, this is a kind of riba that is forbidden according to scholarly consensus. With regard to depositing it without interest, it is better not to do that except in cases of necessity if the bank deals with interest, because depositing money with the bank, even if no interest is paid, helps the bank to engage in its riba-based transactions, so there is the fear that the one who does this may come under the heading of those who help others in sin and transgression, even if he does not intend to do so. We must beware of that which Allaah has forbidden and look for sound ways of preserving and disposing of wealth. May Allaah help the Muslims to do that which will lead to their happiness and victory and salvation. May He help them to quickly establish Islamic banks that are free of riba, for He is Able to do that. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa Ibn Baaz, 4/30, 311
See also question no. 22392
And Allaah knows best.
Islam Q&A
Will he be sinning if he continues to use the computer although it is damaging his sight?
Q) I spend most of my time in front of the computer screen. As you know the its rays harm the eye sight. I do not use glasses to protect my eyes. This weakened my sight and I cannot see things clearly, all due to these rays. I know that Allah says: “Do not throw yourselves into destruction” My question is: am I considered sinful as expose myself to harm while Allah forbade this? Please bear in mind that I do not use the computer to watch or read haram materials I only use it for research and gaining Islamic knowledge.
A) Praise be to Allaah.
It is not permissible for you to continue to neglect your eyesight and cause damage to it. Even if you do not care about something that will cause harm to you, Islam does not approve of it. The Prophet (peace and blessings of Allaah be upon him) forbade all kinds of damage and harm, as he said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Majaah (2340).
Al-Shaatibi (may Allaah have mercy on him) said in al-Muwaafaqaat (3/16):
Harming and reciprocating harm are forbidden in sharee’ah, and there is a great deal of evidence to that effect, such as n the verses (interpretation of the meaning):
“But do not take them back to hurt them”
[al-Baqarah 2:231]
“and do not harm them”
[al-Talaaq 65:6].
There is also the prohibition on transgressing against people, property and honour, and robbing and wronging others. All of that is included in the meanings of harming and reciprocating harm. That also includes offences against people, or causing harm to their mental health, offspring or property.
So it is a concept which is very broad in application in sharee’ah. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Everything that harms a person with regard to his religious commitment or worldly concerns, it is haraam for him to consume it, whether it is poison, tobacco or anything else that is harmful, because Allaah says (interpretation of the meaning):
“and do not throw yourselves into destruction”
[al-Baqarah 2:195].
And the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” End quote.
Majmoo’ al-Fataawa (6/23-24).
Strive to follow the doctors’ advice in the way you use the computer, and pay attention to the means that will not harm your eyes. Seek forgiveness from Allaah for your past heedlessness, and do not neglect your health or neglect yourself in the future. All of this is by the blessing of Allaah which you should preserve. Then if it continues to harm your eyes, after you have taken all protective measures, then there will be no sin on you, in sha Allaah, rather you will be rewarded if you are patient and seek reward with Allaah.
We ask Allaah to grant us and you health and well being.
See also the answer to question no. 107305.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is not permissible for you to continue to neglect your eyesight and cause damage to it. Even if you do not care about something that will cause harm to you, Islam does not approve of it. The Prophet (peace and blessings of Allaah be upon him) forbade all kinds of damage and harm, as he said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Majaah (2340).
Al-Shaatibi (may Allaah have mercy on him) said in al-Muwaafaqaat (3/16):
Harming and reciprocating harm are forbidden in sharee’ah, and there is a great deal of evidence to that effect, such as n the verses (interpretation of the meaning):
“But do not take them back to hurt them”
[al-Baqarah 2:231]
“and do not harm them”
[al-Talaaq 65:6].
There is also the prohibition on transgressing against people, property and honour, and robbing and wronging others. All of that is included in the meanings of harming and reciprocating harm. That also includes offences against people, or causing harm to their mental health, offspring or property.
So it is a concept which is very broad in application in sharee’ah. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Everything that harms a person with regard to his religious commitment or worldly concerns, it is haraam for him to consume it, whether it is poison, tobacco or anything else that is harmful, because Allaah says (interpretation of the meaning):
“and do not throw yourselves into destruction”
[al-Baqarah 2:195].
And the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” End quote.
Majmoo’ al-Fataawa (6/23-24).
Strive to follow the doctors’ advice in the way you use the computer, and pay attention to the means that will not harm your eyes. Seek forgiveness from Allaah for your past heedlessness, and do not neglect your health or neglect yourself in the future. All of this is by the blessing of Allaah which you should preserve. Then if it continues to harm your eyes, after you have taken all protective measures, then there will be no sin on you, in sha Allaah, rather you will be rewarded if you are patient and seek reward with Allaah.
We ask Allaah to grant us and you health and well being.
See also the answer to question no. 107305.
And Allaah knows best.
Islam Q&A
Buying a house by instalments from the bank
Q) My father died and I have become responsible for my siblings. We were renting a house but the owner decided to throw them out on the street because he wanted his house. I decided to buy a house for them by instalments from a bank that is not Islamic, as we do not have any Islamic banks in our country. Is this haraam or considered to be riba?
A) Praise be to Allaah.
Firstly:
Buying an item via the bank may be done in two ways:
(i)
The bank merely finances it and lends the customer the price of the item or pays it on his behalf, in return for getting back the money and something extra, such as if the price of the item is one thousand, and it takes back one thousand and two hundred in instalments. This way is haraam, because in fact it is a loan with interest, so it is riba.
(ii)
The bank buys the item in a real sense, then sells it to the customer for a higher price to be paid later. There is nothing wrong with this, and it is what is called a muraabahah transaction. It is not permissible for the bank to sign a contract of sale with the customer until it has bought the item, because it is proven that it is forbidden to sell what one does not possess.
But (the bank) may take a promise from the customer to buy the item when it takes possession of it, but this promise is not binding.
Based on this, if the bank buys the house then sells it to you by instalments, there is nothing wrong with that, but if it does not buy it, rather it is giving you the money or paying it on your behalf, on the basis that it will get the money back and more, then this is riba, and the stern warning that is issued concerning riba is no secret.
Secondly:
What you have mentioned about your siblings needing a house is not regarded as a case of necessity which makes riba permissible, because it is possible to ward off that harm by renting.
See also the answer to question no. 94823 and 85197.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Buying an item via the bank may be done in two ways:
(i)
The bank merely finances it and lends the customer the price of the item or pays it on his behalf, in return for getting back the money and something extra, such as if the price of the item is one thousand, and it takes back one thousand and two hundred in instalments. This way is haraam, because in fact it is a loan with interest, so it is riba.
(ii)
The bank buys the item in a real sense, then sells it to the customer for a higher price to be paid later. There is nothing wrong with this, and it is what is called a muraabahah transaction. It is not permissible for the bank to sign a contract of sale with the customer until it has bought the item, because it is proven that it is forbidden to sell what one does not possess.
But (the bank) may take a promise from the customer to buy the item when it takes possession of it, but this promise is not binding.
Based on this, if the bank buys the house then sells it to you by instalments, there is nothing wrong with that, but if it does not buy it, rather it is giving you the money or paying it on your behalf, on the basis that it will get the money back and more, then this is riba, and the stern warning that is issued concerning riba is no secret.
Secondly:
What you have mentioned about your siblings needing a house is not regarded as a case of necessity which makes riba permissible, because it is possible to ward off that harm by renting.
See also the answer to question no. 94823 and 85197.
And Allaah knows best.
Islam Q&A
Removing the hair between the eyebrows
Q) Is removing the hair BETWEEN the eyebrows permissable for men?
A) Praise be to Allaah.
It is permissible to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
From Fataawa al-Lajnah al-Daa’imah, 5/197
This ruling applies to both men and women. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
A) Praise be to Allaah.
It is permissible to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
From Fataawa al-Lajnah al-Daa’imah, 5/197
This ruling applies to both men and women. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Ruling on Vitamin D3 derived from animal sources
Q) Can we drink milk and other dairy products fortified with Vitamin D3 in the USA? They say Vitamin D3 is derived from animal sources like pig skin, pig brain, fish liver and sheep skin. They add it after processing.
A) Praise be to Allaah.
You have to make sure about any food or drink that enters your body, for every body that is nourished on haraam things, the Fire has more right to it. So you have to be sure. If anything that Allaah has forbidden has been added to milk or anything else, then in that case it is not permissible for you to drink it. Fish liver, however, is halaal even if it was “dead meat”, and sheep skin is permissible if the animal was slaughtered properly according to sharee’ah or if it was tanned properly.
Shaykh ‘Abd al-Kareem al-Khudayr.
A) Praise be to Allaah.
You have to make sure about any food or drink that enters your body, for every body that is nourished on haraam things, the Fire has more right to it. So you have to be sure. If anything that Allaah has forbidden has been added to milk or anything else, then in that case it is not permissible for you to drink it. Fish liver, however, is halaal even if it was “dead meat”, and sheep skin is permissible if the animal was slaughtered properly according to sharee’ah or if it was tanned properly.
Shaykh ‘Abd al-Kareem al-Khudayr.
Ruling on breast enhancement surgery
Q) I am a young woman who is about to get married, but I suffer from the problem of having a small chest. Is it permissible for me to use creams that help to enlarge the breasts?
A) Praise be to Allaah.
If the aim in enlarging the breasts is to increase beauty, that is not permissible, because it is changing the creation of Allaah. If the breasts are so small as to cause you embarrassment and distress, then there is nothing wrong with enlarging them in ways that will not cause you harm, such as using creams and so on.
Treating that with creams is easier than having surgery which involves anaesthesia or uncovering the ‘awrah in the event that there is no specialized female doctor available.
What we have mentioned about differentiating between beautification and removing faults is the general guideline with regard to cosmetic procedures. Please see the answer to question no. 47694.
There follow some of the comments of scholars on this issue:
The scholars of the Standing Committee for Issuing Fatwas were asked:
I am a young man, eighteen years old. Four years ago my breast became prominent and that was accompanied by some pain. After a while, the pain went away, praise be to Allaah, but the prominence remained. This prominence of my breast is obvious even under clothing. I asked the specialist about that and he said that this can easily be removed by means of cosmetic surgery. Is it permissible to have this surgery? Please note that this problem causes me embarrassment in front of other people.
They replied: It is permissible for you to have cosmetic surgery to remove this prominence if it is thought most likely that the surgery will be successful and that the harms will not outweigh or be equal to the benefits.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (25/62).
They were also asked (25/59): one of my colleagues had gotten married, praise be to Allaah, but he came to me and said that his wife wants to have cosmetic surgery on her face and breasts, because her nose is large and wide, and she wants to reduce it by means of the easy methods that modern science has developed. Is there any doubt about this surgery or is there any sin involved? Please note that not doing it may lead to psychological distress because this fault appears so prominently on her face.
They replied: If the situation is as described, and there is the hope that the surgery will be successful and will not lead to a greater or equal harm, then it is permissible to do it in order to achieve the desired purpose, otherwise it is not permissible.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some cosmetic procedures such as straightening the nose, liposuction, breast reduction or enhancement, and so on – what is the ruling on these procedures? What are the guidelines, may Allaah bless and reward you and benefit others through you.
He replied: With regard to the beautification that you mentioned, beautification is of two types. The first type is done to remove faults and the second type is done to increase beauty. The first type – removing faults – is permissible; if a person’s nose is bent, it is permissible for him to have surgery to straighten it, because this is removing a fault. The nose is not normal, rather it is bent, so he wants to straighten it. The same applies to a man who has a squint; this is undoubtedly a fault, so if he wants to have surgery to correct the fault, it is permissible and there is no reason why he should not, because this is removing a fault. If a man’s nose is cut off due to an accident, can he have a prosthetic nose installed? An incident of this type occurred at the time of the Prophet (peace and blessings of Allaah be upon him). The nose of one of the Sahaabah was cut off in battle and the man had a nose of silver made, but the silver tarnished and developed an unpleasant smell, so the Prophet (peace and blessings of Allaah be upon him) gave him permissible to have a nose made of gold, so he did that. Hence we say: is it for beautification or to remove a fault? Removing a fault is permissible. The same applies if the lip is cleft (harelip); it is permissible to join the two sides because this is removing a fault.
With regard to the second type, which is increasing beauty, this is what is not permissible. Hence the Prophet (peace and blessings of Allaah be upon him) cursed women who file their teeth for beauty, i.e., they file them and make gaps between them for the purpose of beautification. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed that, and he cursed women who put on hair extensions by adding hair to their short hair and so on.
It remains for us to examine whether an operation to enhance or reduce the breast is permissible or not. This is a kind of beautification, unless the woman who has small breasts wants to increase them so that they can hold more milk, i.e., if her breast is too small and cannot hold enough milk to satisfy for her child. In that case we may say that there is nothing wrong with it. But for the purpose of beautification it is not permissible. This is the guideline with regard to cosmetic surgery. Cosmetic surgery is of two types: the first is removing faults and there is nothing wrong with that; the second is increasing beauty and that is not permissible. End quote from al-Liqa’ al-Shahri (50/8).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If the aim in enlarging the breasts is to increase beauty, that is not permissible, because it is changing the creation of Allaah. If the breasts are so small as to cause you embarrassment and distress, then there is nothing wrong with enlarging them in ways that will not cause you harm, such as using creams and so on.
Treating that with creams is easier than having surgery which involves anaesthesia or uncovering the ‘awrah in the event that there is no specialized female doctor available.
What we have mentioned about differentiating between beautification and removing faults is the general guideline with regard to cosmetic procedures. Please see the answer to question no. 47694.
There follow some of the comments of scholars on this issue:
The scholars of the Standing Committee for Issuing Fatwas were asked:
I am a young man, eighteen years old. Four years ago my breast became prominent and that was accompanied by some pain. After a while, the pain went away, praise be to Allaah, but the prominence remained. This prominence of my breast is obvious even under clothing. I asked the specialist about that and he said that this can easily be removed by means of cosmetic surgery. Is it permissible to have this surgery? Please note that this problem causes me embarrassment in front of other people.
They replied: It is permissible for you to have cosmetic surgery to remove this prominence if it is thought most likely that the surgery will be successful and that the harms will not outweigh or be equal to the benefits.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (25/62).
They were also asked (25/59): one of my colleagues had gotten married, praise be to Allaah, but he came to me and said that his wife wants to have cosmetic surgery on her face and breasts, because her nose is large and wide, and she wants to reduce it by means of the easy methods that modern science has developed. Is there any doubt about this surgery or is there any sin involved? Please note that not doing it may lead to psychological distress because this fault appears so prominently on her face.
They replied: If the situation is as described, and there is the hope that the surgery will be successful and will not lead to a greater or equal harm, then it is permissible to do it in order to achieve the desired purpose, otherwise it is not permissible.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some cosmetic procedures such as straightening the nose, liposuction, breast reduction or enhancement, and so on – what is the ruling on these procedures? What are the guidelines, may Allaah bless and reward you and benefit others through you.
He replied: With regard to the beautification that you mentioned, beautification is of two types. The first type is done to remove faults and the second type is done to increase beauty. The first type – removing faults – is permissible; if a person’s nose is bent, it is permissible for him to have surgery to straighten it, because this is removing a fault. The nose is not normal, rather it is bent, so he wants to straighten it. The same applies to a man who has a squint; this is undoubtedly a fault, so if he wants to have surgery to correct the fault, it is permissible and there is no reason why he should not, because this is removing a fault. If a man’s nose is cut off due to an accident, can he have a prosthetic nose installed? An incident of this type occurred at the time of the Prophet (peace and blessings of Allaah be upon him). The nose of one of the Sahaabah was cut off in battle and the man had a nose of silver made, but the silver tarnished and developed an unpleasant smell, so the Prophet (peace and blessings of Allaah be upon him) gave him permissible to have a nose made of gold, so he did that. Hence we say: is it for beautification or to remove a fault? Removing a fault is permissible. The same applies if the lip is cleft (harelip); it is permissible to join the two sides because this is removing a fault.
With regard to the second type, which is increasing beauty, this is what is not permissible. Hence the Prophet (peace and blessings of Allaah be upon him) cursed women who file their teeth for beauty, i.e., they file them and make gaps between them for the purpose of beautification. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed that, and he cursed women who put on hair extensions by adding hair to their short hair and so on.
It remains for us to examine whether an operation to enhance or reduce the breast is permissible or not. This is a kind of beautification, unless the woman who has small breasts wants to increase them so that they can hold more milk, i.e., if her breast is too small and cannot hold enough milk to satisfy for her child. In that case we may say that there is nothing wrong with it. But for the purpose of beautification it is not permissible. This is the guideline with regard to cosmetic surgery. Cosmetic surgery is of two types: the first is removing faults and there is nothing wrong with that; the second is increasing beauty and that is not permissible. End quote from al-Liqa’ al-Shahri (50/8).
And Allaah knows best.
Islam Q&A
Subscribe to:
Posts (Atom)